THE BOOK OF
REVELATION OF JESUS CHRIST
commentary by Elliott Nesch
PART ONE: CHAPTERS 1-3
CHAPTER 1
Revelation 1:1-3
[1] The Revelation of Jesus Christ, which God gave unto him, to shew unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John:
[2] Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw.
[3] Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand.
Revelation or Apocalypse means unveiling or disclosure. The Revelation of Jesus Christ (v. 1) is Christ disclosing Himself and His message. This message is delivered from the Father to Jesus, from Jesus to an angel, from the angel to John, and from John to the servants (v. 1). "I Jesus have sent mine angel to testify unto you these things in the churches" (Revelation 22:16).
The first three verses could have ben added by the elders in Ephesus (where John was an elder) because it speaks of John in 3rd person while verses 4 and following John speaks in the 1st person. This is John's record of the Revelation of Jesus Christ like His own personal account and Gospel of the Lord's life. "That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, of the Word of life" (1 John 1:1).
The statements "to shew unto his servants things which must shortly come to pass" (v. 1) and, "the time is at hand" (v. 3). make most sense if we follow the Preterist view suggesting the majority of Revelation was fulfilled in 70 AD.
The first of the seven beatitudes of the book (14:13; 16:15; 19:9; 20:6; 22:7; 22:14) is verse 3 similar to when Jesus said, "Blessed are they that hear the word of God, and keep it" (Luke 11:28).
Revelation 1:4-8
[4] John to the seven churches which are in Asia: Grace be unto you, and peace, from him which is, and which was, and which is to come; and from the seven Spirits which are before his throne;
[5] And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood,
[6] And hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen.
[7] Behold, he cometh with clouds; and every eye shall see him, and they also which pierced him: and all kindreds of the earth shall wail because of him. Even so, Amen.
[8] I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty.
Although all seven churches of Asia Minor (Western Turkey) were out of existence before the end of the second century, Jesus' messages to the churches are directly applicable to the churches of the last days. To the churches at Ephesus, Pergamos, Thyatira, Sardis, Philadelphia, Laodicea Jesus foretold His personal coming to them to chastise (v. 2:5; 3:3; 3:19), to judge (2:16), or to bless and deliver (2:25; 3:11).
With there only being seven churches in Asia minor indicates a date before the later Christian expansion and would lend credibility to the preterist view. However, the number of seven churches may be symbolic like the numerous other instances in Revelation, or it could be that those seven churches mentioned were the major churches in Asia Minor. Other internal evidence in the book of Revelation favoring a pre-70 AD date would be the Jewish heretical activity (Revelation 2-3) and Jewish persecution of the church (Revelation 6, 11).
"Him which is, and which was, and which is to come" (v. 4) is a title for God in contrast to the beast that "was and is not" (Revelation 17:11). "Him which is" is another way of God saying "I AM" (Exodus 14:14). In other words, He is the existing One. "And which was" may refer to the Word: "In the beginning was the Word, and the Word was with God, and the Word was God" (John 1:1). "And which is to come" testifies of Jesus coming with clouds (v. 7).
The seven Spirits which are before His throne (v. 4) is often said to be the seven-fold spirit of God: "And the spirit of the LORD shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the LORD" (Isaiah 11:2). However, this interpretation is questionable since the spirit of the Lord must be included to make seven spirits; really it's six spirits mentioned and not seven. However, this interpretation has more in its favor than any other and, if true, may be a reference to the Holy Spirit. The Holy Spirit would complete the trinitarian authorship: from the seven Spirits (v. 4), from Jesus Christ (v. 5), and from God the Father (v. 4).
The designations of Messiah (v. 5) are encouragements for those suffering believers and churches to which the letter is addressed. "Faithful witness" is the same expression used of Antipas who was a faithful martyr slain in the midst of the church of Pergamos (Revelation 2:13). "First begotten of the dead" is similar to the following expressions of Jesus found in the New Testament: "And he is the head of the body, the church: who is the beginning, the firstborn from the dead; that in all things he might have the preeminence" (Colossians 1:18); "But now is Christ risen from the dead, and become the firstfruits of them that slept" (1 Corinthians 15:20). Jesus is "Prince of the kings of the earth." "Kings of the earth" could easily be interpreted as "rulers of the land" in most parts of Revelation, sometimes local (the land of Israel) and sometimes global (Earth) depending on how the word "ge" or earth is translated. Anyhow, Jesus is the ultimate victor (Revelation 17:14).
Jesus has made us "kings and priests" (v. 6). Likewise, Peter calls the church a holy priesthood (1 Peter 2:5). However, most translations render this phrase "kingdom of priests" which is more appropriate considering the Bible nowhere teaches that we are kings. In fact Paul rebuked the Corinthians for living as kings: "Now ye are full, now ye are rich, ye have reigned as kings without us: and I would to God ye did reign, that we also might reign with you" (1 Corinthians 4:8).
"He cometh with clouds; and every eye shall see him, and they also which pierced him: and all kindreds of the earth shall wail because of him." (v. 7). Here, John combines imagery of the Old Testament prophets: "I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him" (Daniel 7:13); "And I will pour upon the house of David, and upon the inhabitants of Jerusalem, the spirit of grace and of supplications: and they shall look upon me whom they have pierced, and they shall mourn for him, as one mourneth for his only son, and shall be in bitterness for him, as one that is in bitterness for his firstborn" (Zechariah 12:10). The context of these passages probably suggests the judgment of the land of Israel in 70 AD when "all kindreds [or tribes] of the earth [or land]" wailed because of Him. This doesn't necessarily have to be a literal seeing but, rather all people saw the results of Him coming in judgment.
In verse 8, Jesus identifies Himself as God: "the Alpha and the Omega" and "the Almighty." This proves many cults wrong such as the Jehovah's Witnesses and Mormons who do not identify Jesus as God. These are titles God used of Himself in the Old Testament: "Who hath wrought and done it, calling the generations from the beginning? I the LORD, the first, and with the last; I am he" (Isaiah 41:4); "Thus saith the LORD the King of Israel, and his redeemer the LORD of hosts; I am the first, and I am the last; and beside me there is no God" (Isaiah 44:6); "For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counseller, The mighty God, The everlasting Father, The Prince of Peace" (Isaiah 9:6).
Revelation 1:9-11
[9] I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ.
[10] I was in the Spirit on the Lord's day, and heard behind me a great voice, as of a trumpet,
[11] Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea.
Revelation 1:12-16
[12] And I turned to see the voice that spake with me. And being turned, I saw seven golden candlesticks;
[13] And in the midst of the seven candlesticks one like unto the Son of man, clothed with a garment down to the foot, and girt about the paps with a golden girdle.
[14] His head and his hairs were white like wool, as white as snow; and his eyes were as a flame of fire;
[15] And his feet like unto fine brass, as if they burned in a furnace; and his voice as the sound of many waters.
[16] And he had in his right hand seven stars: and out of his mouth went a sharp twoedged sword: and his countenance was as the sun shineth in his strength.
This sword (v. 16), or the word of God, proceeds out of the Jesus' mouth seen later in Revelation 19:15. It is not to be taken literally any more than Jesus as a "Lamb . . . having seven horns and seven eyes" Revelation 5:6) but symbolically as His word. "The sword of the Spirit . . . is the word of God" (Ephesians 6:17). "For the word of God is quick, and powerful, and sharper than any twoedged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart" (Hebrews 4:12). The word which proceeds out of the mouth of Jesus (v. 15), the word of God, is also a sign of judgment because Jesus said, "He that rejecteth me, and receiveth not my words, hath one that judgeth him: the word that I have spoken, the same shall judge him in the last day" (John 12:48).
Revelation 1:17,18
[17] And when I saw him, I fell at his feet as dead. And he laid his right hand upon me, saying unto me, Fear not; I am the first and the last:
[18] I am he that liveth, and was dead; and, behold, I am alive for evermore, Amen; and have the keys of hell and of death.
Revelation 1:19,20
[19] Write the things which thou hast seen, and the things which are, and the things which shall be hereafter;
[20] The mystery of the seven stars which thou sawest in my right hand, and the seven golden candlesticks. The seven stars are the angels of the seven churches: and the seven candlesticks which thou sawest are the seven churches.
CHAPTER 2
Revelation 2:1-7
[1] Unto the angel of the church of Ephesus write; These things saith he that holdeth the seven stars in his right hand, who walketh in the midst of the seven golden candlesticks;
[2] I know thy works, and thy labour, and thy patience, and how thou canst not bear them which are evil: and thou hast tried them which say they are apostles, and are not, and hast found them liars:
[3] And hast borne, and hast patience, and for my name's sake hast laboured, and hast not fainted.
[4] Nevertheless I have somewhat against thee, because thou hast left thy first love.
[5] Remember therefore from whence thou art fallen, and repent, and do the first works; or else I will come unto thee quickly, and will remove thy candlestick out of his place, except thou repent.
[6] But this thou hast, that thou hatest the deeds of the Nicolaitans, which I also hate.
[7] He that hath an ear, let him hear what the Spirit saith unto the churches; To him that overcometh will I give to eat of the tree of life, which is in the midst of the paradise of God.
Today, there is no church or city in the location that was once Ephesus. Ephesus was the largest city in the Roman province of Asia with a population of about 250,000. The city had a temple to the goddess Artemis (or Diana) that was regarded as one of the seven wonders of the world (see Acts 19). Paul planted the church at Ephesus and ministered there three years thereafter (Acts 20:31). Also, Apollos, Priscilla, Aquila, and Timothy ministered at Ephesus. In fact, John ministered at the church of Ephesus before he was exiled to the island of Patmos. In the second century, Ignatius, bishop of Antioch, commended that church at Ephesus for its loyalty to the truth (Ignatius, To The Ephesians 6:9).
The speaker in verse one is identified as Jesus Himself. Although all seven churches of Asia Minor (Western Turkey) were out of existence before the end of the second century, Jesus' messages to the churches are directly applicable to the churches today.
Jesus says, "I know thy works, and thy labour, and thy patience" (v. 2) which brings to remembrance Psalm 1:6, "For the LORD knoweth the way of the righteous: but the way of the ungodly shall perish." In obedience to the apostles' exhortations to test the spirits whether they are of God (1 John 4:1; 2 Corinthians 11:13; 2 Peter 2:1), the Ephesian church "hast tried them which say they are apostles, and are not, and hast found them liars" (v. 2). Paul had warned the church of this earlier when he was there saying, "For I know this, that after my departing shall grievous wolves enter in among you, not sparing the flock. Also of your own selves shall men arise, speaking perverse things, to draw away disciples after them. Therefore watch, and remember, that by the space of three years I ceased not to warn every one night and day with tears" (Acts 20:29-30).
Before Jesus' rebuke to the church He gives them a word of commendation for their labors without becoming faint (v. 3). "And ye have forgotten the exhortation which speaketh unto you as unto children, My son, despise not thou the chastening of the Lord, nor faint when thou art rebuked of him" (Hebrews 12:5).
Whether the love of God or one another was forgotten by the Ephesian church (v. 4) is not specified, though the two are closely related (John 13:34; 1 John 4:20). Like Martha, a church may become engrossed with religious work that it neglects the needful thing (Luke 10:42). Apparently, their present labor (v. 2) differed from their first works (v. 5) by the absence of their first love (v. 4). The reason for this may be found in what Jesus said, "And because iniquity shall abound, the love of many shall wax cold" (Matthew 24:12). Even Paul mentioned the love of the the church of Ephesus and gave thanks for it early on: "Wherefore I also, after I heard of your faith in the Lord Jesus, and love unto all the saints, Cease not to give thanks for you, making mention of you in my prayers" (Ephesians 1:15). Unfortunately, this was not the case when John wrote Revelation.
The group of heretics called the Nicolatians (v. 6) were most likely the followers of Nicolas, one of the seven men selected to serve the early church (Acts 6:5), but later was exposed as a disciple of the Gnostic heretic Cerinthus.
Jesus promises, "To him that overcometh will I give to eat of the tree of life, which is in the midst of the paradise of God" (v. 7). This overcoming is accomplished through Jesus; He said, "In the world ye shall have tribulation: but be of good cheer; I have overcome the world" (John 16:33). Again, "For whatsoever is born of God overcometh the world: and this is the victory that overcometh the world, even our faith. Who is he that overcometh the world, but he that believeth that Jesus is the Son of God?" (1 John 5:4,5). In God's mercy, He cast Adam out from the Garden of Eden so that he wouldn't eat of the tree of like and live forever in a fallen and sinful state (Genesis 3:22-24). However, Jesus promises to Him who overcomes that He will give to eat of the tree of life of which we later see in the New Heaven and New Earth (Revelation 22:2,14).
Revelation 2:8-11
[8] And unto the angel of the church in Smyrna write; These things saith the first and the last, which was dead, and is alive;
[9] I know thy works, and tribulation, and poverty, (but thou art rich) and I know the blasphemy of them which say they are Jews, and are not, but are the synagogue of Satan.
[10] Fear none of those things which thou shalt suffer: behold, the devil shall cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days: be thou faithful unto death, and I will give thee a crown of life.
[11] He that hath an ear, let him hear what the Spirit saith unto the churches; He that overcometh shall not be hurt of the second death.
Smyrna was the second largest city in provincial Asia and is the only city of the seven that is still in existence today. Smyrna along with Philadelphia are two of the seven churches not told to repent of some sin. Polycarp was a bishop of this church before he was martyred.
Jesus' words about Himself, "which was dead, and is alive" (v. 8), is perhaps an allusion to the city of Smyrna in that it had been destroyed 700 years before John's time and left in ruins for 300 years. In 195 BC the city built a temple to Roma, the Spirit of Rome.
"I know thy works, and tribulation, and poverty, (but thou art rich)" (v. 9), is a contrast to the Laodicean church which said, "I am rich, and increased with goods," yet was, "wretched, and miserable, and poor, and blind, and naked" (Revelation 3:17). Riches toward God are good works (1 Timothy 6:18) which this church had evidently. Physical riches is often hand in hand with spiritual poverty. James said, "Hearken, my beloved brethren, Hath not God chosen the poor of this world rich in faith, and heirs of the kingdom which he hath promised to them that love him?" (James 2:5). Jesus also said, "Blessed be ye poor: for yours is the kingdom of God" (Luke 6:20). This also indicates that financial prosperity is not a sign of God's approval on a church or person.
"Them which say they are Jews, and are not, but are the synagogue of Satan" (v. 9) may be clarified in this: "For he is not a Jew, which is one outwardly; neither is that circumcision, which is outward in the flesh: but he is a Jew, which is one inwardly; and circumcision is that of the heart, in the spirit, and not in the letter; whose praise is not of men, but of God" (Romans 2:28, 29). Many of the adversaries of early Christianity were the Jews. Jesus said Himself to the Jews of unbelief: "Ye are of your father the devil, and the lusts of your father ye will do. He was a murderer from the beginning, and abode not in the truth, because there is no truth in him. When he speaketh a lie, he speaketh of his own: for he is a liar, and the father of it" (John 8:44). Jesus later made a promise to the Philadelphian church, "Behold, I will make them of the synagogue of Satan, which say they are Jews, and are not, but do lie; behold, I will make them to come and worship before thy feet, and to know that I have loved thee" (Revelation 3:9).
The tribulation of ten days (v. 10) may refer to an unspecified but short, tolerable and endurable period of time. Jesus told us, "Be not afraid of them that kill the body, and after that have no more that they can do" (Luke 12:4). James also makes mention of the crown of life (v. 10) promised to those that are faithful unto death and endure temptation (James 1:12). Apparently, this crown of life like our salvation was something that could be lost or taken (Revelation 3:11) if we are unfaithful to God.
Those who overcome and are faithful to God are promised to be saved from the second death (v. 11). This is not a deliverance from physical death (Hebrews 9:27) but a spiritual death. The second death is found in Revelation 21:8: "But the fearful, and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake which burneth with fire and brimstone: which is the second death."
Revelation 2:12-17
[12] And to the angel of the church in Pergamos write; These things saith he which hath the sharp sword with two edges;
[13] I know thy works, and where thou dwellest, even where Satan's seat is: and thou holdest fast my name, and hast not denied my faith, even in those days wherein Antipas was my faithful martyr, who was slain among you, where Satan dwelleth.
[14] But I have a few things against thee, because thou hast there them that hold the doctrine of Balaam, who taught Balac to cast a stumblingblock before the children of Israel, to eat things sacrificed unto idols, and to commit fornication.
[15] So hast thou also them that hold the doctrine of the Nicolaitans, which thing I hate.
[16] Repent; or else I will come unto thee quickly, and will fight against them with the sword of my mouth.
[17] He that hath an ear, let him hear what the Spirit saith unto the churches; To him that overcometh will I give to eat of the hidden manna, and will give him a white stone, and in the stone a new name written, which no man knoweth saving he that receiveth it.
Pergamos was the provincial capital and oldest city of Asia. Obviously the one speaking with the sharp sword with two edges is Jesus. "And he had in his right hand seven stars: and out of his mouth went a sharp twoedged sword: and his countenance was as the sun shineth in his strength" (Revelation 1:16). " For the word of God is quick, and powerful, and sharper than any twoedged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart" (Hebrews 4:12).
The reference to Satan's seat (v. 13) may be alluding to the Roman authority in Pergamos or other idolatrous practices which occurred there. Pergamos was the first to erect temples to Caesar Augustus, to Zeus, and the serpent-god Asclepius. Since the church was in the Roman capital city, the martyrdom of Antipas (v. 13) was likely carried out by Roman authority. The Scriptures do not mention any more about Antipas except this one reference.
The church of Pergamos unfortunately held to the doctrine of Balaam (v. 14). Balaak, king of Moab sought to curse Israel through Balaam the prophet but was not permitted by God to do so (Numbers 24:10). The "doctrine of Balaam" may be found later: "And Israel abode in Shittim, and the people began to commit whoredom with the daughters of Moab. And they called the people unto the sacrifices of their gods: and the people did eat, and bowed down to their gods" (Numbers 25:1,2). "Behold, these caused the children of Israel, through the counsel of Balaam, to commit trespass against the LORD in the matter of Peor, and there was a plague among the congregation of the LORD" (Numbers 31:16). Peter later summed up Balaam's doctrine as loving the ways of unrighteousness of which iniquity he was rebuked (2 Peter 2:16,16). Likewise, Jude says, "Woe unto them! for they have gone in the way of Cain, and ran greedily after the error of Balaam for reward, and perished in the gainsaying of Core" (Jude 11).
Not only was there false doctrine in the church, but sexual immorality and idolatry were being tolerated as well (v. 14). The elders and apostles at Antioch strictly wrote, "That ye abstain from meats offered to idols, and from blood, and from things strangled, and from fornication: from which if ye keep yourselves, ye shall do well. Fare ye well" (Acts 15:29). Paul said later, "What say I then? that the idol is any thing, or that which is offered in sacrifice to idols is any thing? But I say, that the things which the Gentiles sacrifice, they sacrifice to devils, and not to God: and I would not that ye should have fellowship with devils" (1 Corinthians 10:19,20). "Meats for the belly, and the belly for meats: but God shall destroy both it and them. Now the body is not for fornication, but for the Lord; and the Lord for the body" (1 Corinthians 6:13).
This church also held to the doctrine of the Nicolaitans (v. 15)." For the time will come when they will not endure sound doctrine; but after their own lusts shall they heap to themselves teachers, having itching ears; and they shall turn away their ears from the truth, and shall be turned unto fables" (2 Timothy 4:3,4). The group of heretics called the Nicolatians (v. 15) were most likely the followers of Nicolas, one of the seven men selected to serve the early church (Acts 6:5), but later was exposed as a disciple of the Gnostic heretic Cerinthus.
While the entire church is commanded to repent, Jesus only threatens to fight against the offenders with the sword of His mouth (v. 16). Isaiah wrote, "But with righteousness shall he judge the poor, and reprove with equity for the meek of the earth: and he shall smite the earth with the rod of his mouth, and with the breath of his lips shall he slay the wicked" (Isaiah 11:4). Paul also prophesied of Jesus, "And then shall that Wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming" (2 Thessalonians 2:8). "And he had in his right hand seven stars: and out of his mouth went a sharp twoedged sword: and his countenance was as the sun shineth in his strength" (Revelation 1:16).
Jesus promises them that overcome that He will give to eat of the hidden manna (v. 17). This hidden manna can be identified as Jesus Himself as He said in John's Gospel. "Our fathers did eat manna in the desert; as it is written, He gave them bread from heaven to eat. Then Jesus said unto them, Verily, verily, I say unto you, Moses gave you not that bread from heaven; but my Father giveth you the true bread from heaven. For the bread of God is he which cometh down from heaven, and giveth life unto the world" (John 6:31-33).
The white stone (v. 17) could be a reference to the practice of a judge handing an accused criminal either a black stone signifying condemnation or a white stone signifying vindication or acquittal. Though the Christians were being condemned in the Roman courts, they will be justified by the eternal and righteous Judge Jesus. The white stone could also be a reference to a pass or admission to certain functions, like feasts in the idol temples. So, those that do not compromise with idols will receive an admission to the messianic feast of the kingdom.
Likewise, Jesus promised those at Sardis who overcame that He would write upon them a new name (v. 17). "Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name" (Revelation 3:12). Jesus also has a name which nobody knows (v. 17) except Him. "His eyes were as a flame of fire, and on his head were many crowns; and he had a name written, that no man knew, but he himself" (Revelation 19:12).
Revelation 2:18-29
[18] And unto the angel of the church in Thyatira write; These things saith the Son of God, who hath his eyes like unto a flame of fire, and his feet are like fine brass;
[19] I know thy works, and charity, and service, and faith, and thy patience, and thy works; and the last to be more than the first.
[20] Notwithstanding I have a few things against thee, because thou sufferest that woman Jezebel, which calleth herself a prophetess, to teach and to seduce my servants to commit fornication, and to eat things sacrificed unto idols.
[21] And I gave her space to repent of her fornication; and she repented not.
[22] Behold, I will cast her into a bed, and them that commit adultery with her into great tribulation, except they repent of their deeds.
[23] And I will kill her children with death; and all the churches shall know that I am he which searcheth the reins and hearts: and I will give unto every one of you according to your works.
[24] But unto you I say, and unto the rest in Thyatira, as many as have not this doctrine, and which have not known the depths of Satan, as they speak; I will put upon you none other burden.
[25] But that which ye have already hold fast till I come.
[26] And he that overcometh, and keepeth my works unto the end, to him will I give power over the nations:
[27] And he shall rule them with a rod of iron; as the vessels of a potter shall they be broken to shivers: even as I received of my Father.
[28] And I will give him the morning star.
[29] He that hath an ear, let him hear what the Spirit saith unto the churches.
To Thyatira was the longest letter written of the seven churches. Paul's first convert in Philippi, Lydia, was from the church of Thyatira: "And a certain woman named Lydia, a seller of purple, of the city of Thyatira, which worshipped God, heard us: whose heart the Lord opened, that she attended unto the things which were spoken of Paul" (Acts 16:14). The purple cloth which Lydia sold was a major product of that city. Thyatira was known for many trade guilds and would have been difficult to make a living without knowing one of these trades. However, the trade guilds practiced idolatrous rites at their gatherings which would have compromised Christians.
Again, Jesus identifies Himself with eyes like a flame of fire and feet of fine brass (v. 18) as He did earlier in the Revelation. "His head and his hairs were white like wool, as white as snow; and his eyes were as a flame of fire; and his feet like unto fine brass, as if they burned in a furnace; and his voice as the sound of many waters" (Revelation 1:14,15).
Although Jesus has mostly good things to say about the church, He hates their tolerance of Jezebel and her teaching (v. 20). There is a contrast between this church and the church of Ephesus. Ephesus had left its first love but didn't withstand false doctrine while Thyatira's works service and faith was abounding more than at first (v. 19). This self professed prophetess called Jezebel (v. 20) is symbolically similar to the original Jezebel, the wife of Ahab king of Israel. "And it came to pass, as if it had been a light thing for him to walk in the sins of Jeroboam the son of Nebat, that he took to wife Jezebel the daughter of Ethbaal king of the Zidonians, and went and served Baal, and worshipped him" (1 Kings 16:31). "For it was so, when Jezebel cut off the prophets of the LORD, that Obadiah took an hundred prophets, and hid them by fifty in a cave, and fed them with bread and water.)" (1 Kngs 18:4). "And it came to pass, when Joram saw Jehu, that he said, Is it peace, Jehu? And he answered, What peace, so long as the whoredoms of thy mother Jezebel and her witchcrafts are so many?" (2 Kings 9:22). "Wherefore they came again, and told him. And he said, This is the word of the LORD, which he spake by his servant Elijah the Tishbite, saying, In the portion of Jezreel shall dogs eat the flesh of Jezebel: and the carcase of Jezebel shall be as dung upon the face of the field in the portion of Jezreel; so that they shall not say, This is Jezebel" (2 Kings 9:36,37).
Furthermore, Paul instructs Christians not to allow women to teach in the first place. "But I suffer not a woman to teach, nor to usurp authority over the man, but to be in silence" (1 Timothy 2:12). And this Prophetess teaches God's servants to commit fornication and eat things sacrificed to idols (v. 20). "But that we write unto them, that they abstain from pollutions of idols, and from fornication, and from things strangled, and from blood" (Acts 15:20). These were great temptations for early Christians. Fornication was often a part of idol worship at temples throughout the Roman world.
Nevertheless, in His mercy Jesus gave her space and a chance to repent (v. 21) but she did not. It may be that the church did not have the correct idea of grace and by tolerating this sin were exercising a superior notion of God's grace much like the Corinthians. "It is reported commonly that there is fornication among you, and such fornication as is not so much as named among the Gentiles, that one should have his father's wife. And ye are puffed up, and have not rather mourned, that he that hath done this deed might be taken away from among you" (1 Corinthians 5:1,2). So, unless the repent, Jesus says "Behold, I will cast her into a bed, and them that commit adultery with her into great tribulation" (v. 22). He also threatens to kill their children (v. 23).
Jesus also declares that He is the one who searches the reins and hearts (v. 23). "But, O LORD of hosts, that judgest righteously, that triest the reins and the heart, let me see thy vengeance on them: for unto thee have I revealed my cause" (Jeremiah 11:20). Much like what God said to Samuel, "The LORD seeth not as man seeth; for man looketh on the outward appearance, but the LORD looketh on the heart" (1 Samuel 16:7). Likewise, Jesus knows all men (John 2:24; Acts 1:24).
Jesus then promises to give to every man according to His works (v. 23). Not that we are saved by our works but those who have true faith will show it by their works (James 2:20). Elsewhere, the Bible says, "Also unto thee, O Lord, belongeth mercy: for thou renderest to every man according to his work" (Psalm 62:12); "For we must all appear before the judgment seat of Christ; that every one may receive the things done in his body, according to that he hath done, whether it be good or bad" (2 Corinthians 5:10).
The depths of Satan (v. 24), as Jesus called it, or the deep things of Satan may be a reference to Jezebel calling her false doctrine the "deep things of God." To those which didn't follow these false doctrines, Jesus commands to hold fast to that which they did have until He came (v. 25; Revelation 3:11).
Jesus promises to those that overcome that they will be granted power over the nations (v. 26) to rule them with a rod of iron (v. 27). This is what was given to Jesus by the Father. "Ask of me, and I shall give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession. Thou shalt break them with a rod of iron; thou shalt dash them in pieces like a potter's vessel" (Psalm 2:8,9). Jesus is allowing overcomers to reign with Him.
He also says He will give them the bright and morning star (v. 28). Later, Jesus identified Himself as the bright and morning star: "I Jesus have sent mine angel to testify unto you these things in the churches. I am the root and the offspring of David, and the bright and morning star. And the Spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst come. And whosoever will, let him take the water of life freely" (Revelation 22:16,17). Therefore, He will give the believer Himself. Peter said: "We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day star arise in your hearts" (2 Peter 1:19). This is Christ's own image or likeness coming forth in us. John also said, "Beloved, now are we the sons of God, and it doth not yet appear what we shall be: but we know that, when he shall appear, we shall be like him; for we shall see him as he is" (1 John 3:2).
CHAPTER 3
Revelation 3:1-6
[1] And unto the angel of the church in Sardis write; These things saith he that hath the seven Spirits of God, and the seven stars; I know thy works, that thou hast a name that thou livest, and art dead.
[2] Be watchful, and strengthen the things which remain, that are ready to die: for I have not found thy works perfect before God.
[3] Remember therefore how thou hast received and heard, and hold fast, and repent. If therefore thou shalt not watch, I will come on thee as a thief, and thou shalt not know what hour I will come upon thee.
[4] Thou hast a few names even in Sardis which have not defiled their garments; and they shall walk with me in white: for they are worthy.
[5] He that overcometh, the same shall be clothed in white raiment; and I will not blot out his name out of the book of life, but I will confess his name before my Father, and before his angels.
[6] He that hath an ear, let him hear what the Spirit saith unto the churches.
Jesus has nothing good to say about this church except that they had a name or reputation that they were alive (v. 1). But this name was undeserved because they were really dead (v. 1). However, there was a faithful remnant in the Sardis (v. 4).
Because of failing to be watchful, Sardis was conquered by Cyrus in 549 BC and Antiochus the Great in 218 BC. Jesus may have been alluding to these historical events when He says, "Be watchful" (v. 2). He also mentions that their works were not perfect before God (v. 2). Perhaps their works lacked charity or faith. "Though I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass, or a tinkling cymbal. And though I have the gift of prophecy, and understand all mysteries, and all knowledge; and though I have all faith, so that I could remove mountains, and have not charity, I am nothing. And though I bestow all my goods to feed the poor, and though I give my body to be burned, and have not charity, it profiteth me nothing" (1 Corinthains 13:1-3). "For in Jesus Christ neither circumcision availeth anything, nor uncircumcision; but faith which worketh by love" (Galatians 5:6).
They are exhorted to hold fast and remember the things they saw and heard (v. 3) as Paul instructed Timothy, "O Timothy, keep that which is committed to thy trust, avoiding profane and vain babblings, and oppositions of science falsely so called: which some professing have erred concerning the faith" (1 Timothy 6:20,21) and "Hold fast the form of sound words, which thou hast heard of me, in faith and love which is in Christ Jesus" (2 Timothy 1:13).
Jesus warned, "If therefore thou shalt not watch, I will come on thee as a thief, and thou shalt not know what hour I will come upon thee, and thou shalt not know what hour I will come upon thee" (v. 3). This is similar to Jesus' words recorded in Matthew's rendition of the Olivet Discourse: "Watch therefore: for ye know not what hour your Lord doth come. But know this, that if the goodman of the house had known in what watch the thief would come, he would have watched, and would not have suffered his house to be broken up. Therefore be ye also ready: for in such an hour as ye think not the Son of man cometh" (Matthew 24:42-44). Paul and Peter also warned believers that "the day of the Lord so cometh as a thief in the night" (1 Thessalonians 5:2) and "the day of the Lord will come as a thief in the night; in the which the heavens shall pass away with a great noise, and the elements shall melt with fervent heat, the earth also and the works that are therein shall be burned up" (2 Peter 3:10).
The city of Sardis was also known for its immorality. This may have made it more challenging for those Christians there to live a holy life considering Jesus' words, "Thou hast a few names even in Sardis which have not defiled their garments; and they shall walk with me in white: for they are worthy" (v. 4).
Sardis, the old capital of Lydia, became famous for its red dye and woolen goods. In contrast with the red dyed garments of the city of Sardis, Jesus promised those believers that persevere will be clothed in white (vv. 4,5). "Come now, and let us reason together, saith the LORD: though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool" (Isaiah 1:18). Although sin stains one's garment and cannot wash out, Jesus can make it white like wool. Jude also stated, "And others save with fear, pulling them out of the fire; hating even the garment spotted by the flesh" (Jude 23).
Jesus then promised those believers that overcome, "I will not blot out his name out of the book of life, but I will confess his name before my Father, and before his angels" (v. 5). In the Gospel of Matthew, Jesus said He would confess those before His Father whom confessed Him before men (Matthew 10:32). And those whose names are blotted out of the book of life are those that wonder at the beast (Revelation 17:8) and are cast into the lake of fire (Revelation 20:15). This idea that your name can and will be blotted out of the book of life strongly refutes Calvinists and the doctrine of "Once Saved, Always Saved." This is a difficult verse for those teaching eternal security to deal with because a name cannot be blotted out unless it's already in the book. "And I intreat thee also, true yokefellow, help those women which laboured with me in the gospel, with Clement also, and with other my fellowlabourers, whose names are in the book of life" (Philippians 4:3).
In Exodus 32:32,33, we find another reference to God's book of life as He had spoken to Moses: "Yet now, if thou wilt forgive their sin--; and if not, blot me, I pray thee, out of thy book which thou hast written. And the LORD said unto Moses, Whosoever hath sinned against me, him will I blot out of my book." Revelation 20:15 states that those not found in the book of life would be cast into the lake of fire, so the book of life isn't simply a book of the living as some have said (if it was then this would mean nobody was cast into the lake fire). Some suggest that everyone's name is written in the book of life at birth, but Jesus is speaking to adult Christians. With all these points considered, the book of life must be a reference to those people who are saved and can lose their salvation if they do not endure and overcome. "And they overcame him by the blood of the Lamb, and by the word of their testimony; and they loved not their lives unto the death" (Revelation 12:11).
Daniel prophesied, "And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book" (Daniel 12:1). Jesus told His disciples to rejoice that their names were written in heaven. "Behold, I give unto you power to tread on serpents and scorpions, and over all the power of the enemy: and nothing shall by any means hurt you. Notwithstanding in this rejoice not, that the spirits are subject unto you; but rather rejoice, because your names are written in heaven" (Luke 10:19-20).
Revelation 3:7-13
[7] And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth;
[8] I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name.
[9] Behold, I will make them of the synagogue of Satan, which say they are Jews, and are not, but do lie; behold, I will make them to come and worship before thy feet, and to know that I have loved thee.
[10] Because thou hast kept the word of my patience, I also will keep thee from the hour of temptation, which shall come upon all the world, to try them that dwell upon the earth.
[11] Behold, I come quickly: hold that fast which thou hast, that no man take thy crown.
[12] Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name.
[13] He that hath an ear, let him hear what the Spirit saith unto the churches.
Philadelphia along with Smyrna is one of two of the seven churches not told to repent of something. Philadelphia had a great number of earthquakes and was completely destroyed by one in 17 AD. Because of these earthquakes, this city was relatively small but had a large Jewish population.
He that is holy and true (v. 7) is none other than Jesus Christ. "And we know that the Son of God is come, and hath given us an understanding, that we may know him that is true, and we are in him that is true, even in his Son Jesus Christ. This is the true God, and eternal life" (1 John 5:20).
Jesus describes Himself as having the key of David (v. 7) which is a reference to Eliakim in the book of Isaiah: "And the key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open. And I will fasten him as a nail in a sure place; and he shall be for a glorious throne to his father's house" (Isaiah 22:22,23). Eliakim was a trusted official and had great authority in the House of David during Hezekiah's rule. This key of David demonstrates Jesus' ultimate rule and authority in His kingdom (the real House of David). Jesus has the final say because he opens and no man can shut and shuts and no man can open (v. 7). He has set before this church an open door which no man can shut (v. 8) because they have kept His word and not denied Him.
The synagogue of Satan (v. 9), also mentioned in Revelation 2:9, may be clarified in this: "For he is not a Jew, which is one outwardly; neither is that circumcision, which is outward in the flesh: but he is a Jew, which is one inwardly; and circumcision is that of the heart, in the spirit, and not in the letter; whose praise is not of men, but of God" (Romans 2:28, 29). Many of the adversaries of early Christianity were the Jews. Jesus said Himself to the Jews of unbelief: "Ye are of your father the devil, and the lusts of your father ye will do. He was a murderer from the beginning, and abode not in the truth, because there is no truth in him. When he speaketh a lie, he speaketh of his own: for he is a liar, and the father of it" (John 8:44). Jesus says He will make those of the synagogue of Satan to "come and worship before thy feet, and to know that I have loved thee" (v. 9). "Thus saith the Lord GOD, Behold, I will lift up mine hand to the Gentiles, and set up my standard to the people: and they shall bring thy sons in their arms, and thy daughters shall be carried upon their shoulders. And kings shall be thy nursing fathers, and their queens thy nursing mothers: they shall bow down to thee with their face toward the earth, and lick up the dust of thy feet; and thou shalt know that I am the LORD: for they shall not be ashamed that wait for me" (Isaiah 49:22,23).
Jesus promises those that persevere that He will keep them from the hour of temptation which will come upon all the world to try them that dwell upon the earth (v. 10). The hour of temptation is probably referring to the "great tribulation" spoken of in the Olivet Discourse by Jesus: "When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand:) Then let them which be in Judaea flee into the mountains: let him which is on the housetop not come down to take any thing out of his house: neither let him which is in the field return back to take his clothes. And woe unto them that are with child, and to them that give suck in those days! But pray ye that your flight be not in the winter, neither on the sabbath day: for then shall be great tribulation, such as was not since the beginning of the world to this time, no, nor ever shall be. And except those days should be shortened, there should no flesh be saved: but for the elect's sake those days shall be shortened" (Matthew 24:15-22). Since the Olivet Discourse is focusing on the destruction of Jerusalem and the temple in 70 AD, then the "hour of temptation" (v. 10) Jesus spoke of is probably the same period completed in 70 AD. Jesus said the hour of temptation would come upon the "world" (v. 9) which is often used to refer to the Roman empire: "And it came to pass in those days, that there went out a decree from Caesar Augustus, that all the world should be taxed" (Luke 2:1). Those that dwell upon the "earth" or "ge" in Greek may also be rendered land, i.e., the land of Israel.
By keeping believers from the hour of temptation (v. 10) doesn't mean He's going to take them out of the world. Jesus said to His disciples, "I pray not that thou shouldest take them out of the world, but that thou shouldest keep them from the evil" (John 15:17). "The Lord knoweth how to deliver the godly out of temptations, and to reserve the unjust unto the day of judgment to be punished" (2 Peter 2:9).
Jesus said, "Behold, I come quickly: hold that fast which thou hast, that no man take thy crown" (v. 11)Similar to what He spoke earlier: "Fear none of those things which thou shalt suffer: behold, the devil shall cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days: be thou faithful unto death, and I will give thee a crown of life. . . But that which ye have already hold fast till I come" (Revelation 2:10,25). This "crown" is possibly the same crown of righteousness or the crown of life also mentioned in the New Testament: "Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day: and not to me only, but unto all them also that love his appearing" (2 Timothy 4:8); "Blessed is the man that endureth temptation: for when he is tried, he shall receive the crown of life, which the Lord hath promised to them that love him" (James 1:12).
To him that overcomes will be a pillar in the temple of God. Just as Solomon's temple had significant pillars (1 Kings 7:21) so does the spiritual temple of God's church. "And are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone; in whom all the building fitly framed together groweth unto an holy temple in the Lord: in whom ye also are builded together for an habitation of God through the Spirit" (Ephesians 2:20-22). "Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ" (1 Peter 2:5). "(For he that wrought effectually in Peter to the apostleship of the circumcision, the same was mighty in me toward the Gentiles:) And when James, Cephas, and John, who seemed to be pillars, perceived the grace that was given unto me, they gave to me and Barnabas the right hands of fellowship; that we should go unto the heathen, and they unto the circumcision" (Galatians 2:8,9). We are all members or lively stones of the church but a pillar seems to be one of particular responsibility or honor.
Jesus also promises those who persevere that He will write on them the name of His God. This idea is also seen later in the Book of Revelation. "And I looked, and, lo, a Lamb stood on the mount Sion, and with him an hundred forty and four thousand, having his Father's name written in their foreheads" (Revelation 14:1). "And they shall see his face; and his name shall be in their foreheads" (Revelatino 22:4). He also said He would write on them the city of His God which He identifies as New Jerusalem (v. 12). "But ye are come unto mount Sion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels" (Hebrews 12:22).
"He shall go no more out" (v. 12) may be alluding to the earthquakes of Philadelphia and how many lived in fear of having to evacuate.
Revelation 3:14-22
[14] And unto the angel of the church of the Laodiceans write; These things saith the Amen, the faithful and true witness, the beginning of the creation of God;
[15] I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot.
[16] So then because thou art lukewarm, and neither cold nor hot, I will spue thee out of my mouth.
[17] Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked:
[18] I counsel thee to buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see.
[19] As many as I love, I rebuke and chasten: be zealous therefore, and repent.
[20] Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me.
[21] To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne.
[22] He that hath an ear, let him hear what the Spirit saith unto the churches.
This is one the churches of which Jesus has nothing good to say. Laodicea was the center for banking in the region. Laodicea was a business and banking city and therefore was a prosperous city with a high standard of living. Thus, the Laodicean church probably followed suit with area.
In the opening of His message to this church, Jesus identifies Himself as "the beginning of the creation of God" (v. 14). The Greek word for "beginning" is "arche" and could also be translated "the active cause", "initiator", "the one who began it." Elsewhere, the Scriptures state of Jesus: "Who is the image of the invisible God, the firstborn of every creature" (Colossians 1:15); "In the beginning was the Word, and the Word was with God, and the Word was God" (John 1:1).
There was a water supply in the city of Laodicea brought in through an aquaduct from a hot springs, but when the water reached the city it cooled and was lukewarm with chemicals and minerals that made it unsuitable for drinking. Jesus used a similar analogy of the church that they were lukewarm (v. 16), neither cold nor hot (v. 15) and that he would spew them out of His mouth (v. 16). When the tribe of Judah did not return to the Lord with their whole heart, God said, "The backsliding Israel hath justified herself more than treacherous Judah" (Jeremiah 3:11). Israel was totally backsliding and cold but Judah was neither hot nor cold. God would rather we totally serve Him or totally reject Him.
He says they are rich but they are really poor, blind and naked (v. 17). Jesus said that a person who stores up earthly riches for themselves is not rich toward God (Luke 12:21). Paul also said as a rebuke to the Corinthians "Now ye are full, now ye are rich, ye have reigned as kings without us: and I would to God ye did reign, that we also might reign with you" (1 Corinthians 4:8).
Jesus then councils the church to buy of Him gold tried in the fire, and white raiment, and to anoint their eyes with eyesalve (v. 18). The Scriptures say, " Ho, every one that thirsteth, come ye to the waters, and he that hath no money; come ye, buy, and eat; yea, come, buy wine and milk without money and without price" (Isaiah 55:1). Gold refined in the fire is symbolic of purity of character and faith according to the Bible. "That the trial of your faith, being much more precious than of gold that perisheth, though it be tried with fire, might be found unto praise and honour and glory at the appearing of Jesus Christ (1 Peter 1:7). Paul spoke about being clothed as Jesus did here (v. 18), "For we know that if our earthly house of this tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the heavens. For in this we groan, earnestly desiring to be clothed upon with our house which is from heaven: if so be that being clothed we shall not be found naked" (1 Corinthians 5:1-3). Those who are clothed in white raiment are found later in the Revelation, "And one of the elders answered, saying unto me, What are these which are arrayed in white robes? and whence came they? And I said unto him, Sir, thou knowest. And he said to me, These are they which came out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb" (Revelation 7:13,14). Later: "And to her was granted that she should be arrayed in fine linen, clean and white: for the fine linen is the righteousness of saints" (Revelation 19:8).
Jesus then said, "As many as I love, I rebuke and chasten: be zealous therefore, and repent" (v. 19). "For whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth. If ye endure chastening, God dealeth with you as with sons; for what son is he whom the father chasteneth not? But if ye be without chastisement, whereof all are partakers, then are ye bastards, and not sons" (Hebrews 12:6-8). Even though Jesus had nothing good to say about them, He still loves the church and warns them by this letter. He has not forsaken them. "Behold, happy is the man whom God correcteth: therefore despise not thou the chastening of the Almighty" (Job 5:17). "My son, despise not the chastening of the LORD; neither be weary of his correction" (Proverbs 3:11).
Later Jesus said to Laodicea, "Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me" (v. 20). This implies that He was outside of the church to begin with and He couldn't come in because they were also deaf along with being blind (v. 17). There may be still a few that could still hear Jesus knocking at the door of His bride whom He loves and wishes to sup with. "I sleep, but my heart waketh: it is the voice of my beloved that knocketh, saying, Open to me, my sister, my love, my dove, my undefiled: for my head is filled with dew, and my locks with the drops of the night" (Song of Solomon 5:2). Jesus said, "Blessed are those servants, whom the lord when he cometh shall find watching: verily I say unto you, that he shall gird himself, and make them to sit down to meat, and will come forth and serve them" (Luke 12:37).
Jesus will grant to them that overcome to sit down on His throne as the Father gave Jesus His throne (v. 21). Reigning with Christ is a promise that is given to believers: "And I saw thrones, and they sat upon them, and judgment was given unto them: and I saw the souls of them that were beheaded for the witness of Jesus, and for the word of God, and which had not worshipped the beast, neither his image, neither had received his mark upon their foreheads, or in their hands; and they lived and reigned with Christ a thousand years. But the rest of the dead lived not again until the thousand years were finished. This is the first resurrection" (Revelation 20:4-5). Jesus also said, "And Jesus said unto them, Verily I say unto you, That ye which have followed me, in the regeneration when the Son of man shall sit in the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel" (Matthew 19:28); "And I appoint unto you a kingdom, as my Father hath appointed unto me; that ye may eat and drink at my table in my kingdom, and sit on thrones judging the twelve tribes of Israel" (Luke 22:29,30).
"For whatsoever is born of God overcometh the world: and this is the victory that overcometh the world, even our faith. Who is he that overcometh the world, but he that believeth that Jesus is the Son of God?" (1 John 5:4,5). Those that overcome the world by faith are those who "keepeth my works unto the end" (Revelation 2:26) and "overcame him by the blood of the Lamb, and by the word of their testimony; and they loved not their lives unto the death" (Revelation 12:11). Jesus promised, "will I give to eat of the tree of life, which is in the midst of the paradise of God" (Revelation 2:7), "shall not be hurt of the second death" (Revelation 2:11), "will I give to eat of the hidden manna, and will give him a white stone, and in the stone a new name written, which no man knoweth saving he that receiveth it" (Revelation 2:17), "power over the nations" (Revelation 2:26), "the same shall be clothed in white raiment; and I will not blot out his name out of the book of life, but I will confess his name before my Father, and before his angels" (Revelation 3:5), "will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name" (Revelation 3:12),"will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne" (Revelation 3:21).
PART TWO: CHAPTERS 4-11
CHAPTER 4
Revelation 4:1-8
[1] After this I looked, and, behold, a door was opened in heaven: and the first voice which I heard was as it were of a trumpet talking with me; which said, Come up hither, and I will shew thee things which must be hereafter.
[2] And immediately I was in the spirit: and, behold, a throne was set in heaven, and one sat on the throne.
[3] And he that sat was to look upon like a jasper and a sardine stone: and there was a rainbow round about the throne, in sight like unto an emerald.
[4] And round about the throne were four and twenty seats: and upon the seats I saw four and twenty elders sitting, clothed in white raiment; and they had on their heads crowns of gold.
[5] And out of the throne proceeded lightnings and thunderings and voices: and there were seven lamps of fire burning before the throne, which are the seven Spirits of God.
[6] And before the throne there was a sea of glass like unto crystal: and in the midst of the throne, and round about the throne, were four beasts full of eyes before and behind.
[7] And the first beast was like a lion, and the second beast like a calf, and the third beast had a face as a man, and the fourth beast was like a flying eagle.
[8] And the four beasts had each of them six wings about him; and they were full of eyes within: and they rest not day and night, saying, Holy, holy, holy, Lord God Almighty, which was, and is, and is to come.
This voice (v. 1) is identified as the first voice John heard in the vision which was Jesus (Revelation 1:10,11). Jesus said to John, "Come up hither, and I will shew thee things which must be hereafter" (v. 1) just as He said earlier in the vision, "Write the things which thou hast seen, and the things which are, and the things which shall be hereafter" (Revelation 1:19).
Dispensationalists view verses 1-3 as a picture of the Rapture by John being taken up into heaven since their is the mention of a trumpet (1 Thessalonians 4:16, 1 Corinthians 15:50-53) and he is taken into heaven. However, this is not a physical ascension into heaven like the Rapture but John was in the spirit (v. 2). Additionally, this trumpet can hardly be recognized as the last trumpet spoken of by Paul (1 Corinthians 15:50-52) because there are several other trumpets mentioned in Revelation and this reference is not actually a trumpet but a voice like a trumpet (v. 1).
When John said he was "in the Spirit" (v. 2), it could be that he was either full of the spirit or out of the body. It could be hard to tell whether he was just having a vision or carried to heaven out of his body, like Paul said, " I knew a man in Christ above fourteen years ago, (whether in the body, I cannot tell; or whether out of the body, I cannot tell: God knoweth;) such an one caught up to the third heaven" (2 Corinthians 12:2).
John then saw a throne in heaven similar to visions seen by some the Old Testament prophets: "In the year that king Uzziah died I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple" (Isaiah 6:1), "And above the firmament that was over their heads was the likeness of a throne, as the appearance of a sapphire stone: and upon the likeness of the throne was the likeness as the appearance of a man above upon it" (Ezekiel 1:26), "I beheld till the thrones were cast down, and the Ancient of days did sit, whose garment was white as snow, and the hair of his head like the pure wool: his throne was like the fiery flame, and his wheels as burning fire" (Daniel 7:9). Just as God (Jesus) is the one seen on the throne by those prophets, it is probably God the Father seen on this throne in Revelation since the Lamb takes the book sealed with seven seals out the hand of Him who sits on the throne (Revelation 5:7).
There was a rainbow round about the throne (v. 3). This, again is reminiscent of Ezekiel's vision: "As the appearance of the bow that is in the cloud in the day of rain, so was the appearance of the brightness round about. This was the appearance of the likeness of the glory of the LORD. And when I saw it, I fell upon my face, and I heard a voice of one that spake" (Ezekiel 1:28). The rainbow signifies God's grace. For instance, "I do set my bow in the cloud, and it shall be for a token of a covenant between me and the earth. And it shall come to pass, when I bring a cloud over the earth, that the bow shall be seen in the cloud: and I will remember my covenant, which is between me and you and every living creature of all flesh; and the waters shall no more become a flood to destroy all flesh. And the bow shall be in the cloud; and I will look upon it, that I may remember the everlasting covenant between God and every living creature of all flesh that is upon the earth" (Genesis 9:13-16).
Some scholars believe the 24 elders (v. 4) may be associated with the church from the Old Testament and New Testament times. In support of this is the white raiment and crowns (v. 4) of which the faithful church receives (Revelation 3:4,5,11). Some believe they are the 12 patriarchs of the Old Testament and 12 apostles of the New Testament. In support of this view is the following passage concerning the New Jerusalem: "And had a wall great and high, and had twelve gates, and at the gates twelve angels, and names written thereon, which are the names of the twelve tribes of the children of Israel: On the east three gates; on the north three gates; on the south three gates; and on the west three gates. And the wall of the city had twelve foundations, and in them the names of the twelve apostles of the Lamb" (Revelation 21:12-14).
Others suggest the 24 elders may convey the idea of priesthood since the elders are dressed in white robes like priests, wearing crowns like kings signifying their royalty and later are burning incense: "And when he had taken the book, the four beasts and four and twenty elders fell down before the Lamb, having every one of them harps, and golden vials full of odours, which are the prayers of saints" (Revelation 5:8). These 24 elders (v. 4) appear later in the Book of Revelation after the sounding of the seventh angel: "And the seventh angel sounded; and there were great voices in heaven, saying, The kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever. And the four and twenty elders, which sat before God on their seats, fell upon their faces, and worshipped God, Saying, We give thee thanks, O Lord God Almighty, which art, and wast, and art to come; because thou hast taken to thee thy great power, and hast reigned" (Revelation 11:15-17).
All of these suggestions as to the identity of the 24 elders are based upon Scripture, yet there still remains a great deal of curiosity and conjecture. The majesty of the heavenly court is enhanced by the scenery pictured here with the 24 elders and later ten thousand times ten thousand and thousands of thousands of angels (Revelation 5:11).
Like chapter 8 verse 5 before the sounding of the seven angels, there are lightnings and thunderings (v. 5) seen and heard here in the heavenly courtroom scene. Seven lamps are seen burning before the throne (v. 5) which are the seven spirits of God. In the beginning of the Book of Revelation, the seven spirits are also mentioned, "Grace be unto you, and peace, from him which is, and which was, and which is to come; and from the seven Spirits which are before his throne" (Revelation 1:4). The seven Spirits which are before His throne is often said to be the seven-fold spirit of God: "And the spirit of the LORD shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the LORD" (Isaiah 11:2). However, this interpretation is questionable since the spirit of the Lord must be included to make seven spirits; really it's six spirits mentioned and not seven. In the tabernacle there were seven lamps as a shadow of the seven spirits of God before His throne: "And he made his seven lamps, and his snuffers, and his snuffdishes, of pure gold" (Exodus 37:23). Likewise, these were the similar furnishings of the earthly temple: "Moreover the candlesticks with their lamps, that they should burn after the manner before the oracle, of pure gold" (2 Chronicles 4:20). Similarly, Zechariah recorded, "And said unto me, What seest thou? And I said, I have looked, and behold a candlestick all of gold, with a bowl upon the top of it, and his seven lamps thereon, and seven pipes to the seven lamps, which are upon the top thereof" (Zechariah 4:2).
Next, John mentioned the four beasts that he saw (v. 6) similar to the creatures seen in Ezekiel's initial heavenly vision in which he also saw something like lamps burning (v. 5): "As for the likeness of the living creatures, their appearance was like burning coals of fire, and like the appearance of lamps: it went up and down among the living creatures; and the fire was bright, and out of the fire went forth lightning" (Ezekiel 1:13). The beasts full of eyes (v. 6) may be symbolic of the all-knowing and omnipresent God.
In more detail, Ezekiel the prophet recorded, "Also out of the midst thereof came the likeness of four living creatures. And this was their appearance; they had the likeness of a man. And every one had four faces, and every one had four wings. And their feet were straight feet; and the sole of their feet was like the sole of a calf's foot: and they sparkled like the colour of burnished brass. And they had the hands of a man under their wings on their four sides; and they four had their faces and their wings. Their wings were joined one to another; they turned not when they went; they went every one straight forward. As for the likeness of their faces, they four had the face of a man, and the face of a lion, on the right side: and they four had the face of an ox on the left side; they four also had the face of an eagle. Thus were their faces: and their wings were stretched upward; two wings of every one were joined one to another, and two covered their bodies. And they went every one straight forward: whither the spirit was to go, they went; and they turned not when they went. As for the likeness of the living creatures, their appearance was like burning coals of fire, and like the appearance of lamps: it went up and down among the living creatures; and the fire was bright, and out of the fire went forth lightning. And the living creatures ran and returned as the appearance of a flash of lightning. Now as I beheld the living creatures, behold one wheel upon the earth by the living creatures, with his four faces. The appearance of the wheels and their work was like unto the colour of a beryl: and they four had one likeness: and their appearance and their work was as it were a wheel in the middle of a wheel. When they went, they went upon their four sides: and they turned not when they went. As for their rings, they were so high that they were dreadful; and their rings were full of eyes round about them four. And when the living creatures went, the wheels went by them: and when the living creatures were lifted up from the earth, the wheels were lifted up. Whithersoever the spirit was to go, they went, thither was their spirit to go; and the wheels were lifted up over against them: for the spirit of the living creature was in the wheels." (Ezekiel 1:5-20).
Ezekiel also saw these four creatures or cherubims again in a later vision, one at each wheel of God's chariot, "Then I looked, and, behold, in the firmament that was above the head of the cherubims there appeared over them as it were a sapphire stone, as the appearance of the likeness of a throne. And he spake unto the man clothed with linen, and said, Go in between the wheels, even under the cherub, and fill thine hand with coals of fire from between the cherubims, and scatter them over the city. And he went in in my sight. Now the cherubims stood on the right side of the house, when the man went in; and the cloud filled the inner court. Then the glory of the LORD went up from the cherub, and stood over the threshold of the house; and the house was filled with the cloud, and the court was full of the brightness of the LORD's glory. And the sound of the cherubims' wings was heard even to the outer court, as the voice of the Almighty God when he speaketh. And it came to pass, that when he had commanded the man clothed with linen, saying, Take fire from between the wheels, from between the cherubims; then he went in, and stood beside the wheels. And one cherub stretched forth his hand from between the cherubims unto the fire that was between the cherubims, and took thereof, and put it into the hands of him that was clothed with linen: who took it, and went out. And there appeared in the cherubims the form of a man's hand under their wings. And when I looked, behold the four wheels by the cherubims, one wheel by one cherub, and another wheel by another cherub: and the appearance of the wheels was as the colour of a beryl stone. And as for their appearances, they four had one likeness, as if a wheel had been in the midst of a wheel. When they went, they went upon their four sides; they turned not as they went, but to the place whither the head looked they followed it; they turned not as they went. And their whole body, and their backs, and their hands, and their wings, and the wheels, were full of eyes round about, even the wheels that they four had. As for the wheels, it was cried unto them in my hearing, O wheel. And every one had four faces: the first face was the face of a cherub, and the second face was the face of a man, and the third the face of a lion, and the fourth the face of an eagle. And the cherubims were lifted up. This is the living creature that I saw by the river of Chebar. And when the cherubims went, the wheels went by them: and when the cherubims lifted up their wings to mount up from the earth, the same wheels also turned not from beside them. When they stood, these stood; and when they were lifted up, these lifted up themselves also: for the spirit of the living creature was in them. Then the glory of the LORD departed from off the threshold of the house, and stood over the cherubims. And the cherubims lifted up their wings, and mounted up from the earth in my sight: when they went out, the wheels also were beside them, and every one stood at the door of the east gate of the LORD's house; and the glory of the God of Israel was over them above. This is the living creature that I saw under the God of Israel by the river of Chebar; and I knew that they were the cherubims. Every one had four faces apiece, and every one four wings; and the likeness of the hands of a man was under their wings. And the likeness of their faces was the same faces which I saw by the river of Chebar, their appearances and themselves: they went every one straight forward" (Ezekiel 10:1-22).
In Ezekiel's account there are similar creatures as to what John saw (v. 6). There were four in number, yet the four Ezekiel saw were all the same while John saw four different creatures. Similar animals are mentioned (lion, calf, man, eagle) but the creatures in Ezekiel had four faces, each face with a different animal, while John saw a creature like each (v. 7).
Rabbis believed that these four creatures (vv. 6, 7) represent creation (four being the number of the earth or four compass points, the lion being chief of wild beasts, the ox being chief of domestic beasts, the eagle chief of birds and man being chief of all creation). Under this view, it is symbolizing all creatures giving glory to god by speaking and singing praises to God.
Another view suggests that the four creatures (vv. 6, 7) are aspects of Christ or the Gospels. Matthew's gospel presents Jesus as the King and Messiah or Lion, Mark's gospel portrays Jesus as the Ox or servant of all, Luke's gospel describes Jesus as the human Son of Man, and the eagle's transcendence can be attributed to Jesus in John's gospel where he is presented as the Son of God.
Yet another view could be that the four creatures (vv. 6, 7) are imagery for God's nature, the lion being kingly and royal, the ox being mighty and strong, the man being intelligent, and the eagle conveying God's heavenliness and transcendence. All of these theories may be correct.
In Ezekiel's vision, each creature had four wings (Ezekiel 1:6; 10:21), but in John's vision they each had six wings (v. 8). However, in Isaiah chapter 6, he saw Seraphim with six wings each. "In the year that king Uzziah died I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple. Above it stood the seraphims: each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly. And one cried unto another, and said, Holy, holy, holy, is the LORD of hosts: the whole earth is full of his glory" (Isaiah 6:1-3). Maybe the creatures John saw here are the same Seraphim Isaiah saw or a combination of both the Cherubim and Seraphim of Ezekiel's and Isaiah's visions. All visions of John, Isaiah and Ezekiel were in heaven before the throne of God. These creatures had no rest from worshipping the Almighty and giving Him praise (v. 8).
Both Isaiah and John give account of the creatures saying, "Holy, holy, holy." "And one cried unto another, and said, Holy, holy, holy, is the LORD of hosts: the whole earth is full of his glory" (Isaiah 6:3). "And the four beasts had each of them six wings about him; and they were full of eyes within: and they rest not day and night, saying, Holy, holy, holy, Lord God Almighty, which was, and is, and is to come" (v. 8). Some would say this refers to the trinity since "holy" it is said three times. Often, Hebrew literature used words in repetition like this to show emphasis.
The sea of glass unto crystal (v. 6) may have been portrayed in the earthly tabernacle as follows: "And he made the laver of brass, and the foot of it of brass, of the lookingglasses of the women assembling, which assembled at the door of the tabernacle of the congregation" (Exodus 38:8). It is also mentioned later in the book, "And I saw as it were a sea of glass mingled with fire: and them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God" (Revelation 15:2). Ezekiel also saw something like this when he was taken before the throne of the Almighty, "And the likeness of the firmament upon the heads of the living creature was as the colour of the terrible crystal, stretched forth over their heads above" (Ezekiel 1:22).
Revelation 4:9-11
[9] And when those beasts give glory and honour and thanks to him that sat on the throne, who liveth for ever and ever,
[10] The four and twenty elders fall down before him that sat on the throne, and worship him that liveth for ever and ever, and cast their crowns before the throne, saying,
[11] Thou art worthy, O Lord, to receive glory and honour and power: for thou hast created all things, and for thy pleasure they are and were created.
Whether it is Jesus or a symbolic picture of the God the Father seated on the throne or not is hard to tell because the Lamb (Jesus) later takes the scroll out of the hand of Him who sits on the throne (Revelation 5:7). Whether it is Jesus or God the Father we cannot tell, but verse 9 does equate Jesus with God yet again. Verse 9 is similar to what Jesus spoke of Himself earlier, "I am he that liveth, and was dead; and, behold, I am alive for evermore, Amen; and have the keys of hell and of death" (Revelation 1:18).
Also, in the next chapter, the 24 elders (v. 10) and the beasts or creatures give blessing, honor, power and glory both to Him who sits on the throne and to the Lamb Jesus. They give them both the blessing, honor, power and glory that only God deserves declaring Jesus to be God along with Him who sits on the throne. "And when he had taken the book, the four beasts and four and twenty elders fell down before the Lamb, having every one of them harps, and golden vials full of odours, which are the prayers of saints. . . . Saying with a loud voice, Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing. And every creature which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them, heard I saying, Blessing, and honour, and glory, and power, be unto him that sitteth upon the throne, and unto the Lamb for ever and ever. And the four beasts said, Amen. And the four and twenty elders fell down and worshipped him that liveth for ever and ever" (Revelation 5:8,12-14).
God has created all things (v. 11) as the Scriptures declared from the beginning: "In the beginning God created the heaven and the earth" (Genesis 1:1); "God that made the world and all things therein, seeing that he is Lord of heaven and earth, dwelleth not in temples made with hands" (Acts 17:24). The Bible also declares that all things were created by Jesus Christ: "And to make all men see what is the fellowship of the mystery, which from the beginning of the world hath been hid in God, who created all things by Jesus Christ" (Ephesians 3:9). "In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not any thing made that was made" (John 1:1-3).
CHAPTER 5
Revelation 5:1-5
[1] And I saw in the right hand of him that sat on the throne a book written within and on the backside, sealed with seven seals.
[2] And I saw a strong angel proclaiming with a loud voice, Who is worthy to open the book, and to loose the seals thereof?
[3] And no man in heaven, nor in earth, neither under the earth, was able to open the book, neither to look thereon.
[4] And I wept much, because no man was found worthy to open and to read the book, neither to look thereon.
[5] And one of the elders saith unto me, Weep not: behold, the Lion of the tribe of Juda, the Root of David, hath prevailed to open the book, and to loose the seven seals thereof.
Some have said that with the breaking of each seal the scroll can be opened partially and read a little further with each, while others have said that all seven seals are on the rim of the scroll and must all be broken in order for the scroll to be read. We do know that something happens after the breaking of each of the seven seals.
Some interpreters believe the scroll is a title deed to the earth being reclaimed by Jesus as He is found worthy to take the scroll (v. 5), while others believe the scroll represents a sentence or verdict being handed down from the Judge on the throne. In this courtroom scene view, the saints would be the plaintiffs (Revelation 6:9-11) and those on trial would be those who killed the saints and prophets. According to this view, depending on a preterist or futurist interpretation and whether we favor the word "earth" or "land", the defendants could be the non-Christian Jews living before 70 AD, which were the main persecutors of the church, or the defendants could be seen as all who have slain martyrs throughout church history.
Jesus said something would also strengthen this courtroom view in his parable about the widow and judge, "And shall not God avenge his own elect, which cry day and night unto him, though he bear long with them? I tell you that he will avenge them speedily. Nevertheless when the Son of man cometh, shall he find faith on the earth?" (Luke 18:7,8). Also, in support of the non-Christian Jews being the major persecutors of the church during that time, Paul wrote, "For ye, brethren, became followers of the churches of God which in Judaea are in Christ Jesus: for ye also have suffered like things of your own countrymen, even as they have of the Jews: who both killed the Lord Jesus, and their own prophets, and have persecuted us; and they please not God, and are contrary to all men: forbidding us to speak to the Gentiles that they might be saved, to fill up their sins alway: for the wrath is come upon them to the uttermost." (1 Thessalonians 2:14-16). This reference could be seen as the judgment passed down on Jerusalem in 70 AD.
The punctuation in verse 1 may not be proper. It could be that the comma belongs after "within" instead of after "backside" so the sentence would be, "And I saw in the right hand of him that sat on the throne a book written within, and on the backside sealed with seven seals." However, the current sentence structure would make the scroll similar to a scroll seen by Ezekiel: "And when I looked, behold, an hand was sent unto me; and, lo, a roll of a book was therein; and he spread it before me; and it was written within and without: and there was written therein lamentations, and mourning, and woe" (Ezekiel 2:9,10).
Like Isaiah's prophesying to Jerusalem, he wrote, "And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed: and the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned" (Isaiah 29:11,12). However, in this circumstance Jesus breaks the seals and the revelation is given (Revelation 5:7). Also, the revelation unsealed in this book may be what was referred to in the book of Daniel: "But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased" (Daniel 12:4).
Revelation 5:6-10
[6] And I beheld, and, lo, in the midst of the throne and of the four beasts, and in the midst of the elders, stood a Lamb as it had been slain, having seven horns and seven eyes, which are the seven Spirits of God sent forth into all the earth.
[7] And he came and took the book out of the right hand of him that sat upon the throne.
[8] And when he had taken the book, the four beasts and four and twenty elders fell down before the Lamb, having every one of them harps, and golden vials full of odours, which are the prayers of saints.
[9] And they sung a new song, saying, Thou art worthy to take the book, and to open the seals thereof: for thou wast slain, and hast redeemed us to God by thy blood out of every kindred, and tongue, and people, and nation;
[10] And hast made us unto our God kings and priests: and we shall reign on the earth.
Instead of seeing a lion as spoken of just prior in Revelation 5:5, John sees a lamb (v. 6), one of the least intimidating creatures. And not only a young sheep, but one that has been slain (v. 6). Jesus is the sacrificial lamb which took the sins of the world (John 1:29), "as of a lamb without blemish and without spot" (1 Peter 1:19). "He was oppressed, and he was afflicted, yet he opened not his mouth: he is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, so he openeth not his mouth" (Isaiah 53:7). However, to the inhabitants of heaven, He is the Lion of the Tribe of Judah (Revelation 5:5), spiritually a warrior. Jesus seemed to be harmless on earth all the while He bound Satan and spoiled his kingdom. Under the view of this as a courtroom scene, Jesus is the executioner, the only one who didn't deserve to die, and Israel is the executed for the crime of adultery against God and killing His prophets, His servants, and His only Son. The destruction of Jerusalem is the wrath of the Lamb and the vindication of Christ and the martyrs.
The Lamb has seven horns and seven eyes (v. 6) reminiscent of the stone in Zechariah, "For behold the stone that I have laid before Joshua; upon one stone shall be seven eyes: behold, I will engrave the graving thereof, saith the LORD of hosts, and I will remove the iniquity of that land in one day" (Zechariah 3:9). The seven eyes are said to be the seven spirits of God (v. 6) which beforehand were described as "seven lamps of fire burning before the throne, which are the seven Spirits of God" (Revelation 4:5).
Jesus then takes the book out of the right hand of him that sat on the throne (v. 7). It is probably God the Father seen on this throne in Revelation chapter 4 and here in verse 7. Otherwise, Jesus would be taking the book from Himself. It must be God the Father seated on the throne, yet another reason the book is not to be taken literally. Jesus is depicted as a lamb, Satan as a dragon, and the Father is here seated on the throne, all of these descriptions are figurative. "God is a Spirit" (John 4:24) and does not literally sit on a physical throne.
The 24 elders (v. 8) are again seen here with the beasts. This passage suggest the 24 elders may convey the idea of priesthood since the elders are dressed in white robes like priests, wearing crowns like kings signifying their royalty and later are burning incense. These 24 elders (v. 8) also provide scenery worshipping God in heaven after the sounding of the seventh angel (Revelation 11:15-17) and the judgment of the great whore (Revelation 19:4).
Verses 7 through 10 speaks of the inhabitants of heaven praising Jesus for His redemptive work. It says they sang a new song (v. 9) corresponding with the New Covenant in contrast with an old song or the Old Covenant. "And they sing the song of Moses the servant of God, and the song of the Lamb, saying, Great and marvellous are thy works, Lord God Almighty; just and true are thy ways, thou King of saints" (Revelation 15:3). Moses gave the Old Covenant and Jesus gave the New Covenant. "And he hath put a new song in my mouth, even praise unto our God: many shall see it, and fear, and shall trust in the LORD" (Psalm 40:3). The praise Him singing, "He has redeemed us to God with His own blood" (v. 9). Additionally, the Bible says Jesus has purchased the church of God with His own blood" (Acts 20:28). "For ye are bought with a price: therefore glorify God in your body, and in your spirit, which are God's" (1 Corinthians 6:20). "We have redemption through his blood, the forgiveness of sins, according to the riches of his grace" (Ephesians 1:7).
God originally called the nation of Israel to be kings and priests: "And ye shall be unto me a kingdom of priests, and an holy nation. These are the words which thou shalt speak unto the children of Israel" (Exodus 19:6). As the nation of Israel failed as a whole to be God's kingdom of kings and priests (v. 10), the New Covenant Christians have fulfilled this calling: "Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ" (1 Peter 2:5).
Revelation 5:11-12
[11] And I beheld, and I heard the voice of many angels round about the throne and the beasts and the elders: and the number of them was ten thousand times ten thousand, and thousands of thousands;
[12] Saying with a loud voice, Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing.
Then, millions of those in heaven join in the praise (v. 11). "The chariots of God are twenty thousand, even thousands of angels: the Lord is among them, as in Sinai, in the holy place" (Psalm 68:17). Daniel also speaks in His vision of the Messiah, "A fiery stream issued and came forth from before him: thousand thousands ministered unto him, and ten thousand times ten thousand stood before him: the judgment was set, and the books were opened" (Daniel 7:10). "But ye are come unto mount Sion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels" (Hebrews 12:22).
There are seven things here of which He is worthy: power, riches, wisdom, strength, honor, glory and blessing (v. 12).
Revelation 5:13-14
[13] And every creature which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them, heard I saying, Blessing, and honour, and glory, and power, be unto him that sitteth upon the throne, and unto the Lamb for ever and ever.
[14] And the four beasts said, Amen. And the four and twenty elders fell down and worshipped him that liveth for ever and ever.
After the inhabitants of heaven, the millions, now all the living creatures in creation join in the praise of God (v. 13). "That at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; And that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father" (Philippians 2:10,11).
Next, the seven seals must be broken before their contents can be revealed in chapter 8 (seven trumpet judgments). Each time a seal is broken, there is a vision of something significant similar to that of the Olivet Discourse.
Under the view of this being a courtroom scene, this is the judgment being handed down against Israel for the shedding of the saints blood: "Wherefore ye be witnesses unto yourselves, that ye are the children of them which killed the prophets. Fill ye up then the measure of your fathers. Ye serpents, ye generation of vipers, how can ye escape the damnation of hell? Wherefore, behold, I send unto you prophets, and wise men, and scribes: and some of them ye shall kill and crucify; and some of them shall ye scourge in your synagogues, and persecute them from city to city: That upon you may come all the righteous blood shed upon the earth, from the blood of righteous Abel unto the blood of Zacharias son of Barachias, whom ye slew between the temple and the altar. Verily I say unto you, All these things shall come upon this generation" (Matthew 23:31-36).
CHAPTER 6
Revelation 6:1-2
[1] And I saw when the Lamb opened one of the seals, and I heard, as it were the noise of thunder, one of the four beasts saying, Come and see.
[2] And I saw, and behold a white horse: and he that sat on him had a bow; and a crown was given unto him: and he went forth conquering, and to conquer.
In correspondence with the wars spoken of by Jesus in the Olivet Discourse (Matthew 24:6-8; Luke 21:9-11; Mark 13:7,8) which were spoken concerning what would take place as a sign preceding the destruction of the temple, the white horse goes forth conquering and to conquer (v. 2).
Dispensationalists will view this rider (v. 2) as Antichrist in a future seven-year tribulation. Others say this rider is Christ, yet this is much too early for His Second Coming. Rather, He is going out to execute the sentence of the heavenly court upon Jerusalem (Revelation 5). The horse in Revelation 19:11, nobody questions is Jesus: "And I saw heaven opened, and behold a white horse; and he that sat upon him was called Faithful and True, and in righteousness he doth judge and make war." The rider in chapter 19 has a sword and the rider in chapter 5 has a bow. However, the Messianic Psalm 45:3-5 depicts Jesus with both a sword and a bow and arrows: "Gird thy sword upon thy thigh, O most mighty, with thy glory and thy majesty. And in thy majesty ride prosperously because of truth and meekness and righteousness; and thy right hand shall teach thee terrible things. Thine arrows are sharp in the heart of the king's enemies; whereby the people fall under thee." Additionally, the Son of man is seen in Revelation 14:14 with a golden crown like the rider in verse 2.
Habbakuk also speaks of the Lord with a bow and arrows: "Was the LORD displeased against the rivers? was thine anger against the rivers? was thy wrath against the sea, that thou didst ride upon thine horses and thy chariots of salvation? Thy bow was made quite naked, according to the oaths of the tribes, even thy word. Selah. Thou didst cleave the earth with rivers" (Habbakuk 3:8-11). This was a figurative description of the fall of Jerusalem when conquered by Babylon. Similarly, as the Lord was compared to the armies of Babylon or use Assyria as the rod of His anger (Isaiah 10:5), verse 2 may be likening the Roman siege of Jerusalem in 70 AD to the Lord Himself going forth conquering and to conquer.
The rainbow signified God's grace in the Old Testament as a sign that He would not make war with the inhabitants of the earth any longer with the flood, "I do set my bow in the cloud, and it shall be for a token of a covenant between me and the earth. And it shall come to pass, when I bring a cloud over the earth, that the bow shall be seen in the cloud: and I will remember my covenant, which is between me and you and every living creature of all flesh; and the waters shall no more become a flood to destroy all flesh. And the bow shall be in the cloud; and I will look upon it, that I may remember the everlasting covenant between God and every living creature of all flesh that is upon the earth" (Genesis 9:13-16). The word for "rainbow" and "bow" is "qesheth" in Hebrew and is also used in the sense of an archer's bow or warrior's bow: "If he turn not, he will whet his sword; he hath bent his bow, and made it ready" (Psalm 7:12). Thus, in verse 2, God may be seen as the rider removing His grace (or rainbow) from the people and taking it up again as a warrior to execute His wrath.
Though Jesus is more positively identified as the rider on the white horse in chapter 11 than in chapter 6, the bottom line is the rider is going forth to conquer whether this be an army, the Lord or both. While there is much in favor of the rider of this white horse (v. 2) being Jesus, this author does not believe it so because it does not fit the similitude or nature of the next three horses. At the same time, this author cannot see the rider (v. 2) as Antichrist either, but a symbol of conquering armies such as the Romans in 70 AD.
Revelation 6:3-4
[3] And when he had opened the second seal, I heard the second beast say, Come and see.
[4] And there went out another horse that was red: and power was given to him that sat thereon to take peace from the earth, and that they should kill one another: and there was given unto him a great sword.
The horses of the first four seals in Revelation chapter 6 remind us of the imagery of colored horses in Zechariah. The horses in Revelation bring disasters while the horses in Zechariah are scouting the earth. "And I turned, and lifted up mine eyes, and looked, and, behold, there came four chariots out from between two mountains; and the mountains were mountains of brass. In the first chariot were red horses; and in the second chariot black horses; and in the third chariot white horses; and in the fourth chariot grisled and bay horses. Then I answered and said unto the angel that talked with me, What are these, my lord? And the angel answered and said unto me, These are the four spirits of the heavens, which go forth from standing before the Lord of all the earth. The black horses which are therein go forth into the north country; and the white go forth after them; and the grisled go forth toward the south country" (Zechariah 6:1-6).
In correspondence with the wars spoken of by Jesus in the Olivet Discourse (Matthew 24:6-8; Luke 21:9-11; Mark 13:7,8) which were spoken concerning what would take place as a sign preceding the destruction of the temple, this second horse (v. 4) takes peace from the earth (or land), that they should kill one another and there was given him a great sword. Again, the translation of earth (the word "ge") depends on whether this is universal or local in the land of Israel. The Roman/Jewish war began in 66 AD when the Jews revolted. Thus, peace was taken from the land. Not only were the Jews under siege by the Romans, but there were three to four warring factions within themselves.
In War of the Jews, Josephus recorded: "However, the Syrians were even with the Jews in the multitude of the men whom they slew; for they killed those whom they caught in their cities, and that not only out of the hatred they bare them, as formerly, but to prevent the danger under which they were from them; so that the disorders in all Syria were terrible, and every city was divided into two armies, encamped one against another, and the preservation of the one party was in the destruction of the other; so the day time was spent in shedding of blood, and the night in fear, which was of the two the more terrible; for when the Syrians thought they had ruined the Jews, they had the Judaizers in suspicion also; and as each side did not care to slay those whom they only suspected on the other, so did they greatly fear them when they were mingled with the other, as if they were certainly foreigners. Moreover, greediness of gain was a provocation to kill the opposite party, even to such as had of old appeared very mild and gentle towards them; for they without fear plundered the effects of the slain, and carried off the spoils of those whom they slew to their own houses, as if they had been gained in a set battle; and he was esteemed a man of honor who got the greatest share, as having prevailed over the greatest number of his enemies. It was then common to see cities filled with dead bodies, still lying unburied, and those of old men, mixed with infants, all dead, and scattered about together; women also lay amongst them, without any covering for their nakedness: you might then see the whole province full of inexpressible calamities, while the dread of still more barbarous practices which were threatened was every where greater than what had been already perpetrated" (Wars of the Jews, 2.18.2).
Revelation 6:5-6
[5] And when he had opened the third seal, I heard the third beast say, Come and see. And I beheld, and lo a black horse; and he that sat on him had a pair of balances in his hand.
[6] And I heard a voice in the midst of the four beasts say, A measure of wheat for a penny, and three measures of barley for a penny; and see thou hurt not the oil and the wine.
Famines and pestilence spoken of in the Olivet Discourse (Matthew 24:6-8; Luke 21:9-11; Mark 13:7,8)correspond to the third seal here in the Revelation - the black horse (v. 5).
A "measure" (v. 6) or "choenix" is equivalent to nearly one English quart and was usually the daily allowance for a soldier or salve. In other words, the average worker would have to work all day just to feed himself.
Again, the Jewish historian Flavius Josephus describes similar conditions, "Many there were indeed who sold what they had for one measure; it was of wheat, if they were of the richer sort; but of barley, if they were poorer. When these had so done, they shut themselves up in the inmost rooms of their houses, and ate the corn they had gotten; some did it without grinding it, by reason of the extremity of the want they were in, and others baked bread of it, according as necessity and fear dictated to them: a table was no where laid for a distinct meal, but they snatched the bread out of the fire, half-baked, and ate it very hastily" (Wars of the Jews, 5.10.2).
"See that thou hurt not the oil and the wine" (v. 6). We can find the meaning of this statement in Josephs' writings as well, "But as for John, when he could no longer plunder the people, he betook himself to sacrilege, and melted down many of the sacred utensils, which had been given to the temple; as also many of those vessels which were necessary for such as ministered about holy things, the caldrons, the dishes, and the tables; nay, he did not abstain from those pouring vessels that were sent them by Augustus and his wife; for the Roman emperors did ever both honor and adorn this temple; whereas this man, who was a Jew, seized upon what were the donations of foreigners, and said to those that were with him, that it was proper for them to use Divine things, while they were fighting for the Divinity, without fear, and that such whose warfare is for the temple should live of the temple; on which account he emptied the vessels of that sacred wine and oil, which the priests kept to be poured on the burnt-offerings, and which lay in the inner court of the temple, and distributed it among the multitude, who, in their anointing themselves and drinking, used [each of them] above an hin of them. And here
I cannot but speak my mind, and what the concern I am under dictates to me, and it is this: I suppose, that had the Romans made any longer delay in coming against these villains, that the city would either have been swallowed up by the ground opening upon them, or been overflowed by water, or else been destroyed by such thunder as the country of Sodom perished by, for it had brought forth a generation of men much more atheistical than were those that suffered such punishments; for by their madness it was that all the people came to be destroyed" (Wars of the Jews, 5.13.6).
Thus, conditions were so scarce that this man John took the sacred oil and wine kept in the temple and meant for the priests to pour upon the burnt offerings. "And the meat offering thereof shall be two tenth deals of fine flour mingled with oil, an offering made by fire unto the LORD for a sweet savour: and the drink offering thereof shall be of wine, the fourth part of an hin" (Leviticus 23:13). This is what may be meant by "do not harm the oil and the wine" (v. 6). Although there was such a shortage, do not touch the sacred things of God.
Josephus compared the generation that came under Roman judgment to the people of Sodom, the people of the flood and the people of Cora's rebellion. In agreement with Josephs, Jesus Himself bore witness of that generation when He said, "Ye serpents, ye generation of vipers, how can ye escape the damnation of hell?Wherefore, behold, I send unto you prophets, and wise men, and scribes: and some of them ye shall kill and crucify; and some of them shall ye scourge in your synagogues, and persecute them from city to city: that upon you may come all the righteous blood shed upon the earth, from the blood of righteous Abel unto the blood of Zacharias son of Barachias, whom ye slew between the temple and the altar. Verily I say unto you, All these things shall come upon this generation" (Matthew 23:33-36). Jesus also said to them, "And whosoever shall not receive you, nor hear you, when ye depart thence, shake off the dust under your feet for a testimony against them. Verily I say unto you, It shall be more tolerable for Sodom and Gomorrha in the day of judgment, than for that city" (Mark 6:11).
Jude also spoke of that wicked generation of Jesus' time comparing them to those people in the rebellion of Cora, "For there are certain men crept in unawares, who were before of old ordained to this condemnation, ungodly men, turning the grace of our God into lasciviousness, and denying the only Lord God, and our Lord Jesus Christ. . . But these speak evil of those things which they know not: but what they know naturally, as brute beasts, in those things they corrupt themselves. Woe unto them! for they have gone in the way of Cain, and ran greedily after the error of Balaam for reward, and perished in the gainsaying of Core" (Jude 4,10,11).
Revelation 6:7-8
[7] And when he had opened the fourth seal, I heard the voice of the fourth beast say, Come and see.
[8] And I looked, and behold a pale horse: and his name that sat on him was Death, and Hell followed with him. And power was given unto them over the fourth part of the earth, to kill with sword, and with hunger, and with death, and with the beasts of the earth.
Pestilence and plagues in the Olivet Discourse (Matthew 24:6-8; Luke 21:9-11; Mark 13:7,8) harmonize with the fourth seal - the pale horse (vv. 7,8). This would make these events just prior to the destruction of Jerusalem and the temple.
"Pale" (v. 8) in the Greek is "chloros" which is green. The impression of this horse is sickly. This looks like fulfillment of the judgment God warned to Israel if they were disobedient to His covenant with them. "I will also send wild beasts among you, which shall rob you of your children, and destroy your cattle, and make you few in number; and your highways shall be desolate" (Leviticus 26:22).
One fourth of the population of the land is killed with sword, hunger, death (or pestilence) and with the beasts of the earth (v. 8). This sounds very much like the four sore judgments in prophesied by Ezekiel centuries earlier: "For thus saith the Lord GOD; How much more when I send my four sore judgments upon Jerusalem, the sword, and the famine, and the noisome beast, and the pestilence, to cut off from it man and beast?" (Ezekiel 14:21). Ezekiel was predicting judgment on Jerusalem by the Babylonians. This was also similar to the massive death toll in Jerusalem during the Jewish War because of these judgments.
Josephus recorded, "So all hope of escaping was now cut off from the Jews, together with their liberty of going out of the city. Then did the famine widen its progress, and devoured the people by whole houses and families; the upper rooms were full of women and children that were dying by famine, and the lanes of the city were full of the dead bodies of the aged; the children also and the young men wandered about the market-places like shadows, all swelled with the famine, and fell down dead, wheresoever their misery seized them. As for burying them, those that were sick themselves were not able to do it; and those that were hearty and well were deterred from doing it by the great multitude of those dead bodies, and by the uncertainty there was how soon they should die themselves; for many died as they were burying others, and many went to their coffins before that fatal hour was come. Nor was there any lamentations made under these calamities, nor were heard any mournful complaints; but the famine confounded all natural passions; for those who were just going to die looked upon those that were gone to rest before them with dry eyes and open mouths. A deep silence also, and a kind of deadly night, had seized upon the city; while yet the robbers were still more terrible than these miseries were themselves; for they brake open those houses which were no other than graves of dead bodies, and plundered them of what they had; and carrying off the coverings of their bodies, went out laughing, and tried the points of their swords in their dead bodies; and, in order to prove what metal they were made of they thrust some of those through that still lay alive upon the ground; but for those that entreated them to lend them their right hand and their sword to despatch them, they were too proud to grant their requests, and left them to be consumed by the famine. Now every one of these died with their eyes fixed upon the temple, and left the seditious alive behind them. Now the seditious at first gave orders that the dead should be buried out of the public treasury, as not enduring the stench of their dead bodies. But afterwards, when they could not do that, they had them cast down from the walls into the valleys beneath.
"However, when Titus, in going his rounds along those valleys, saw them full of dead bodies, and the thick putrefaction running about them, he gave a groan; and, spreading out his hands to heaven, called God to witness that this was not his doing; and such was the sad case of the city itself" (Wars of the Jews, 5.12.3,4).
Josephus said that the sad case of the city of Jerusalem was too much more Titus to bear. Later, Josephus documented the following, "And, indeed, why do I relate these particular calamities? while Manneus, the son of Lazarus, came running to Titus at this very time, and told him that there had been carried out through that one gate, which was intrusted to his care, no fewer than a hundred and fifteen thousand eight hundred and eighty dead bodies, in the interval between the fourteenth day of the month Xanthieus, [Nisan,] when the Romans pitched their camp by the city, and the first day of the month Panemus [Tamuz]. This was itself a prodigious multitude; and though this man was not himself set as a governor at that gate, yet was he appointed to pay the public stipend for carrying these bodies out, and so was obliged of necessity to number them, while the rest were buried by their relations; though all their burial was but this, to bring them away, and cast them out of the city. After this man there ran away to Titus many of the eminent citizens, and told him the entire number of the poor that were dead, and that no fewer than six hundred thousand were thrown out at the gates, though still the number of the rest could not be discovered; and they told him further, that when they were no longer able to carry out the dead bodies of the poor, they laid their corpses on heaps in very large houses, and shut them up therein; as also that a medimnus of wheat was sold for a talent; and that when, a while afterward, it was not possible to gather herbs, by reason the city was all walled about, some persons were driven to that terrible distress as to search the common sewers and old dunghills of cattle, and to eat the dung which they got there; and what they of old could not endure so much as to see they now used for food. When the Romans barely heard all this, they commiserated their case; while the seditious, who saw it also, did not repent, but suffered the same distress to come upon themselves; for they were blinded by that fate which was already coming upon the city, and upon themselves also" (Wars of the Jews, 5.13.7).
Hundreds of thousands of people were thrown out at the gates. This would easily have been one fourth (v. 8) or a very significant minority of the population in the land dead from the opening of the fourth seal (v. 7).
Revelation 6:9-11
[9] And when he had opened the fifth seal, I saw under the altar the souls of them that were slain for the word of God, and for the testimony which they held:
[10] And they cried with a loud voice, saying, How long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth?
[11] And white robes were given unto every one of them; and it was said unto them, that they should rest yet for a little season, until their fellowservants also and their brethren, that should be killed as they were, should be fulfilled.
This persecution of the fifth seal (vv. 9-11) also corresponds to the martyrdom of the Olivet Discourse (Matthew 24:9-14; Luke 21:12-19; Mark 13:9-13) that was to take place just prior to the destruction of the temple and Jerusalem.
In the opening of the fifth seal (v. 9), the souls of them that were slain are pictured under the altar. Similar to the blood of the sacrifices being drained at the bottom of the altar in the tabernacle, so is the blood of the saints in the heavenly tabernacle. The tabernacle of the Israelites was a shadow of the heavenly tabernacle: "And the priest shall put some of the blood upon the horns of the altar of sweet incense before the LORD, which is in the tabernacle of the congregation: and shall pour all the blood of the bullock at the bottom of the altar of the burnt offering, which is at the door of the tabernacle of the congregation" (Leviticus 4:7).
Just as Abel's blood cried out to God from the ground (Genesis 4:10), so the saints cry out for vindication under the altar (v. 10). Although they did not avenge themselves while living they are crying out for vengeance and concerned about the evil done against them. "Dearly beloved, avenge not yourselves, but rather give place unto wrath: for it is written, Vengeance is mine; I will repay, saith the Lord. Therefore if thine enemy hunger, feed him; if he thirst, give him drink: for in so doing thou shalt heap coals of fire on his head" (Romans 12:19,20; Hebrews 10:30; Deuteronomy 32:35). In His mercy God waits because once He takes vengeance on the wicked the opportunity for repentance is over. Later, the prayers of the saints was offered with incense by an angel at the altar. These martyred saints and prayers of the saints at the altar cause the angel to then fill the golden censer with fire of the altar and cast it to the earth or land (Revelation 8:3-5).
Just as Jesus predicted in His Olivet Discourse to His disciples as a sign preceding Jerusalem's destruction, this persecution was all fulfilled just before God's judgment of 70 AD. They were persecuted (Acts 7:59), brought before councils and synagogues (Acts 5:27), beaten (Acts 16:23-24), and brought before rulers and kings (Acts 24:10,22; 25:23; 26:21).
White robes (v. 11) were given to the saints as were promised by Jesus to those who overcame in the church of Sardis (Revelation 3:4,5). The saints are then told to rest a little season (v. 11) or a little while consistent with previous time references in Revelation cluing us that whatever is going to take place has a near fulfillment (not 2,000 years away). Even though a near fulfillment of God's judgment took place on Jerusalem after the fulfillment of the brethren who were killed as they were, saints are still being persecuted and killed today crying out for a future judgment upon the wicked. In the book of Hebrews, all those of faith in the Old Testament are spoken of as without completion, being imperfect or unfulfilled until the New Testament saints came in. "And these all, having obtained a good report through faith, received not the promise: God having provided some better thing for us, that they without us should not be made perfect" (Hebrews 11:39,40).
Revelation 6:12-14
[12] And I beheld when he had opened the sixth seal, and, lo, there was a great earthquake; and the sun became black as sackcloth of hair, and the moon became as blood;
[13] And the stars of heaven fell unto the earth, even as a fig tree casteth her untimely figs, when she is shaken of a mighty wind.
[14] And the heaven departed as a scroll when it is rolled together; and every mountain and island were moved out of their places.
The events of the sixth seal including a great earthquake (v. 12) and every mountain and island being moved out of its place (v. 14) and mountains and rocks falling (Revelation 6:16) corresponds to Revelation 16:15-21 and may be referring to an overlap of the same events occurring in Jerusalem. "And he gathered them together into a place called in the Hebrew tongue Armageddon. And the seventh angel poured out his vial into the air; and there came a great voice out of the temple of heaven, from the throne, saying, It is done. And there were voices, and thunders, and lightnings; and there was a great earthquake, such as was not since men were upon the earth, so mighty an earthquake, and so great. And the great city was divided into three parts, and the cities of the nations fell: and great Babylon came in remembrance before God, to give unto her the cup of the wine of the fierceness of his wrath. And every island fled away, and the mountains were not found. And there fell upon men a great hail out of heaven, every stone about the weight of a talent: and men blasphemed God because of the plague of the hail; for the plague thereof was exceeding great" (Revelation 16:16-21).
These signs in the heavens of the sixth seal (vv.12-14) recall what Jesus said concerning His coming and the destruction of the temple. Jesus described His coming. "Immediately after the tribulation of those days shall the sun be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers of the heavens shall be shaken: and then shall appear the sign of the Son of man in heaven: and then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory." (Matthew 24:29). A large number of these images such as the sun darkening, the moon becoming blood, and the stars falling found in the Olivet Discourse align with the sun becoming black as sackcloth, the moon becoming as blood, and stars falling to the earth found in Revelation and are borrowed from the Old Testament when there was not a literal fulfillment but the prophets spoke as though God was putting out the lights of certain kingdoms.
"For the stars of heaven and the constellations thereof shall not give their light: the sun shall be darkened in his going forth, and the moon shall not cause her light to shine" (Isaiah 13:10). That was a prophecy against Babylon in the Old Testament. "And when I shall put thee out, I will cover the heaven, and make the stars thereof dark; I will cover the sun with a cloud, and the moon shall not give her light. All the bright lights of heaven will I make dark over thee, and set darkness upon thy land, saith the Lord GOD" (Ezekiel 32:7,8). That was a prophecy against Egypt. The same language was used by Jesus in the Olivet Discourse (Matthew 24:29) and John in the Revelation (Revelation 6:12,13). Now, Jerusalem or Israel is likened to Babylon, Sodom and Egypt in Revelation 11:8 and 17:5. Thus, her lights are being put out as Babylon and Egypt in pre-Christian times.
The prophet Joel also used similar apocalyptic language: "Blow ye the trumpet in Zion, and sound an alarm in my holy mountain: let all the inhabitants of the land tremble: for the day of the LORD cometh, for it is nigh at hand; a day of darkness and of gloominess, a day of clouds and of thick darkness, as the morning spread upon the mountains: a great people and a strong; there hath not been ever the like, neither shall be any more after it, even to the years of many generations. . . The earth shall quake before them; the heavens shall tremble: the sun and the moon shall be dark, and the stars shall withdraw their shining" (Joel 2:1,2,10). Peter himself was quoted in the book of Acts that the fulfillment Joel's prophecy was at Pentecost during the first century: "For these are not drunken, as ye suppose, seeing it is but the third hour of the day. But this is that which was spoken by the prophet Joel; and it shall come to pass in the last days, saith God, I will pour out of my Spirit upon all flesh: and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams: and on my servants and on my handmaidens I will pour out in those days of my Spirit; and they shall prophesy: and I will shew wonders in heaven above, and signs in the earth beneath; blood, and fire, and vapour of smoke: the sun shall be turned into darkness, and the moon into blood, before that great and notable day of the Lord come. And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved." (Acts 2:15-21). The Day of the Lord is probably the same day spoken of by Malachi "Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the LORD" (Malachi 4:5). Since Jesus said John the Baptist was Elijah (Matthew 11:14), then the "great and notable day of the Lord" is most likely in 70 AD.
When Jesus said in the Olivet Discourse, "then shall all the tribes of the earth mourn," it seems more appropriate to render "ge" as land (the land of Israel) since He uses the word "tribes", i.e., the 12 tribes of Israel. Jesus also later said to the high priest, "Hereafter shall ye see the Son of man sitting on the right hand of power, and coming in the clouds of heaven" (Matthew 26:64) speaking of the same event that was to occur in that generation.
Again, in support of the fulfillment of these prophecies in the lifetime of Jesus' generation, the Jewish historian Flavius Josephus recorded a peculiar event accompanying the destruction of Jerusalem in 70 AD which could have been the fulfillment of the signs in the sun, moon and stars and the Son of Man coming in the clouds with great power and glory. He recorded, "Thus were the miserable people persuaded by these deceivers, and such as belied God himself; while they did not attend nor give credit to the signs that were so evident, and did so plainly foretell their future desolation, but, like men infatuated, without either eyes to see or minds to consider, did not regard the denunciations that God made to them. Thus there was a star resembling a sword, which stood over the city, and a comet, that continued a whole year. Thus also before the Jews' rebellion, and before those commotions which preceded the war, when the people were come in great crowds to the feast of unleavened bread, on the eighth day of the month Xanthicus, [Nisan,] and at the ninth hour of the night, so great a light shone round the altar and the holy house, that it appeared to be bright day time; which lasted for half an hour. This light seemed to be a good sign to the unskillful, but was so interpreted by the sacred scribes, as to portend those events that followed immediately upon it. At the same festival also, a heifer, as she was led by the high priest to be sacrificed, brought forth a lamb in the midst of the temple. . . . So these publicly declared that the signal foreshowed the desolation that was coming upon them. Besides these, a few days after that feast, on the one and twentieth day of the month Artemisius, [Jyar,] a certain prodigious and incredible phenomenon appeared: I suppose the account of it would seem to be a fable, were it not related by those that saw it, and were not the events that followed it of so considerable a nature as to deserve such signals; for, before sun-setting, chariots and troops of soldiers in their armor were seen running about among the clouds, and surrounding of cities" (The Wars of the Jews, 6.5.3).
Verse 13: "The stars of heaven fell unto the earth, even as a fig tree casteth her untimely figs, when she is shaken of a mighty wind" is taken directly form a prophecy in Isaiah against Edom. Jesus also said "the stars shall fall from heaven, and the powers of the heavens shall be shaken" (Mathew 24:29) in His Olivet Discourse concerning the fall of Jerusalem. Most apocalyptic language of cosmic disturbances associate with the fall of empires (or Jerusalem in the case of the Olivet Discourse and Revelation). "And all the host of heaven shall be dissolved, and the heavens shall be rolled together as a scroll: and all their host shall fall down, as the leaf falleth off from the vine, and as a falling fig from the fig tree" (Isaiah 34:4). This demonstrates that Jerusalem was no better then Edom but just as wicked along with Egypt, Sodom and Babylon. "And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified" (Revelation 11:8).
Thus, the Olivet Discourse chronologically follows the opening of the seals even up to Jesus' parable of the fig tree. "Now learn a parable of the fig tree; When his branch is yet tender, and putteth forth leaves, ye know that summer is nigh: so likewise ye, when ye shall see all these things, know that it is near, even at the doors. Verily I say unto you, This generation shall not pass, till all these things be fulfilled. Heaven and earth shall pass away, but my words shall not pass away. But of that day and hour knoweth no man, no, not the angels of heaven, but my Father only" (Matthew 24:32-36). Indeed, "this generation" (the generation to whom Jesus was speaking) did not pass away until the destruction of Jerusalem and the temple about forty years later in 70 AD. In the sixth seal of Revelation, John recorded, "And the stars of heaven fell unto the earth, even as a fig tree casteth her untimely figs, when she is shaken of a mighty wind" (v. 13). "Untimely figs" can also be translated "green figs". This is especially interesting when we note Jesus' parable of the fig tree. The fig tree is a parable of Israel in the season of summer when all these judgments are to come, then the fig tree casts her green figs when she is shaken, or, in other words, Israel is shaken with judgment.
These prophecies have been fulfilled and Jesus has come in judgment by destroying Jerusalem and the temple which was the focus of His Olivet Discourse. "Behold, he cometh with clouds; and every eye shall see him, and they also which pierced him: and all kindreds of the earth shall wail because of him. Even so, Amen" (Revelation 1:7). He came with the clouds and the generation that pierced Him saw Him. "And I will pour upon the house of David, and upon the inhabitants of Jerusalem, the spirit of grace and of supplications: and they shall look upon me whom they have pierced, and they shall mourn for him, as one mourneth for his only son, and shall be in bitterness for him, as one that is in bitterness for his firstborn" (Zechariah 12:10).
Revelation 6:15-17
[15] And the kings of the earth, and the great men, and the rich men, and the chief captains, and the mighty men, and every bondman, and every free man, hid themselves in the dens and in the rocks of the mountains;
[16] And said to the mountains and rocks, Fall on us, and hide us from the face of him that sitteth on the throne, and from the wrath of the Lamb:
[17] For the great day of his wrath is come; and who shall be able to stand?
Every man hiding himself in the dens and rocks of the mountains (v. 15) is echoing the original language found in Isaiah 2 concerning the Day of the Lord which predicted the destruction of Jerusalem by the Babylonians. And they shall go into the holes of the rocks, and into the caves of the earth, for fear of the LORD, and for the glory of his majesty, when he ariseth to shake terribly the earth. In that day a man shall cast his idols of silver, and his idols of gold, which they made each one for himself to worship, to the moles and to the bats; to go into the clefts of the rocks, and into the tops of the ragged rocks, for fear of the LORD, and for the glory of his majesty, when he ariseth to shake terribly the earth" (Isaiah 2:19-21).
Josephus recorded something similar to hiding in caves and mountains (v. 15). "So now the last hope which supported the tyrants, and that crew of robbers who were with them, was in the caves and caverns under ground; whither, if they could once fly, they did not expect to be searched for; but endeavored, that after the whole city should be destroyed, and the Romans gone away, they might come out again, and escape from them. This was no better than a dream of theirs; for they were not able to lie hid either from God or from the Romans. However, they depended on these under- ground subterfuges, and set more places on fire than did the Romans themselves; and those that fled out of their houses thus set on fire into the ditches, they killed without mercy, and pillaged them also; and if they discovered food belonging to any one, they seized upon it and swallowed it down, together with their blood also; nay, they were now come to fight one with another about their plunder; and I cannot but think that, had not their destruction prevented it, their barbarity would have made them taste of even the dead bodies themselves" (Wars of the Jews, 6.7.3).
Hosea had a similar prophecy (v. 16) which predicted the destruction of Israel by Assyria. "The high places also of Aven, the sin of Israel, shall be destroyed: the thorn and the thistle shall come up on their altars; and they shall say to the mountains, Cover us; and to the hills, Fall on us" (Hosea 10:8).
More closely, the events spoken of here in Revelation are related to a statement Jesus made Himself concerning that generation which again focuses our attention to a 70 AD fulfillment: "And there followed him a great company of people, and of women, which also bewailed and lamented him. But Jesus turning unto them said, Daughters of Jerusalem, weep not for me, but weep for yourselves, and for your children. For, behold, the days are coming, in the which they shall say, Blessed are the barren, and the wombs that never bare, and the paps which never gave suck. Then shall they begin to say to the mountains, Fall on us; and to the hills, Cover us. For if they do these things in a green tree, what shall be done in the dry?" (Luke 23:27-31). The green tree is Jesus and the dry tree is Israel. The green tree is a symbol of the righteous and dry trees a symbol of the wicked (Ezekiel 20:47; 21:3,4). Blessed are the barren and there would be weeping for their children because (as Josephus recorded) they would eat their own children or watch them die by the sword.
Again, these events of the sixth seal seem to correspond to the events described in Revelation 16. Verse 16 of chapter 6, "And said to the mountains and rocks, Fall on us, and hide us from the face of him that sitteth on the throne, and from the wrath of the Lamb," is very similar to, "And there fell upon men a great hail out of heaven, every stone about the weight of a talent: and men blasphemed God because of the plague of the hail; for the plague thereof was exceeding great" (Revelation 16:21) and also corresponds to an event that Josephus recorded describing the stones cast by the Romans a weight of a talent (the same as Revelation 16:21), "So they cast stones and arrows at those that were making the banks; they also ran out upon them by companies, and fought with them. Now those that were at work covered themselves with hurdles spread over their banks, and their engines were opposed to them when they made their excursions. The engines, that all the legions had ready prepared for them, were admirably contrived; but still more extraordinary ones belonged to the tenth legion: those that threw darts and those that threw stones were more forcible and larger than the rest, by which they not only repelled the excursions of the Jews, but drove those away that were upon the walls also. Now the stones that were cast were of the weight of a talent, and were carried two furlongs and further. The blow they gave was no way to be sustained, not only by those that stood first in the way, but by those that were beyond them for a great space. As for the Jews, they at first watched the coming of the stone, for it was of a white color, and could therefore not only be perceived by the great noise it made, but could be seen also before it came by its brightness; accordingly the watchmen that sat upon the towers gave them notice when the engine was let go, and the stone came from it, and cried out aloud, in their own country language, 'THE STONE COMETH:' so those that were in its way stood off, and threw themselves down upon the ground; by which means, and by their thus guarding themselves, the stone fell down and did them no harm. But the Romans contrived how to prevent that by blacking the stone, who then could aim at them with success, when the stone was not discerned beforehand, as it had been till then; and so they destroyed many of them at one blow. Yet did not the Jews, under all this distress, permit the Romans to raise their banks in quiet; but they shrewdly and boldly exerted themselves, and repelled them both by night and by day" (Wars of the Jews, 5.6.3).
The rhetorical question (v. 17), "For the great day of his wrath is come; and who shall be able to stand?" is answered in the next chapter of Revelation when we are introduced to the 144,000. It is a close quote from Malachi 3:1,2: "Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to this temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the LORD of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner's fire, and like fullers' soap." "Thou, even thou, art to be feared: and who may stand in thy sight when once thou art angry?" (Psalm 76:7).
CHAPTER 7
Revelation 7:1-8
[1] And after these things I saw four angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree.
[2] And I saw another angel ascending from the east, having the seal of the living God: and he cried with a loud voice to the four angels, to whom it was given to hurt the earth and the sea,
[3] Saying, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads.
[4] And I heard the number of them which were sealed: and there were sealed an hundred and forty and four thousand of all the tribes of the children of Israel.
[5] Of the tribe of Juda were sealed twelve thousand. Of the tribe of Reuben were sealed twelve thousand. Of the tribe of Gad were sealed twelve thousand.
[6] Of the tribe of Aser were sealed twelve thousand. Of the tribe of Nepthalim were sealed twelve thousand. Of the tribe of Manasses were sealed twelve thousand.
[7] Of the tribe of Simeon were sealed twelve thousand. Of the tribe of Levi were sealed twelve thousand. Of the tribe of Issachar were sealed twelve thousand.
[8] Of the tribe of Zabulon were sealed twelve thousand. Of the tribe of Joseph were sealed twelve thousand. Of the tribe of Benjamin were sealed twelve thousand.
"Daniel spake and said, I saw in my vision by night, and, behold, the four winds of the heaven strove upon the great sea," (Daniel 7:2) is brought to remembrance again here in verse 1. Now four angels were sanding on the four corners of the earth holding the four winds (v. 1) rather than the four winds striving as in Daniel.
The seal in the foreheads of God's servants (v. 3) is an allusion to Ezekiel: "And, behold, six men came from the way of the higher gate, which lieth toward the north, and every man a slaughter weapon in his hand; and one man among them was clothed with linen, with a writer's inkhorn by his side: and they went in, and stood beside the brasen altar. And the glory of the God of Israel was gone up from the cherub, whereupon he was, to the threshold of the house. And he called to the man clothed with linen, which had the writer's inkhorn by his side; And the LORD said unto him, Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof" (Ezekiel 9:2-4). Most will not see this mark as taking a physical manifestation on those who received it but a spiritual mark. "And thou shalt bind them for a sign upon thine hand, and they shall be as frontlets between thine eyes" (Deuteronomy 6:8). Likewise the seal in the foreheads of the 144,000 should be seen as a spiritual marking in addition to the mark of the beast for that matter (Revelation 16:2). The Bible states that in Jesus Christ, "ye were sealed with that holy Spirit of promise" (Ephesians 1:3). "Now he which stablisheth us with you in Christ, and hath anointed us, is God; Who hath also sealed us, and given the earnest of the Spirit in our hearts" (2 Corinthians 1:21,22). Thus, those without the Holy Spirit are marked with the mark of the beast and those with the Holy Spirit are sealed in their foreheads. In like manner, a literal type to depict this spiritual truth is the Angel passing over the Israelite homes with blood on the doors during the plague of the firstborn in Egypt (Exodus 12:7-13).
This (vv. 1-3) could be an overlapping of events occurring in chapter 9, both tell of a delay to hurt the grass, earth, sea and trees until the servants of God are identified and sealed. "And it was commanded them that they should not hurt the grass of the earth, neither any green thing, neither any tree; but only those men which have not the seal of God in their foreheads" (Revelation 9:4). While chapter 9 may be a parallel to the events here in chapter 7, chapter 9 speaks about the powers of darkness but here we learn of those who were sealed in their foreheads (v. 3): the 144,000 (v. 4). Chapter 9 gives a number of the army of darkness (200,000,000) and chapter 7 gives a number of the servants of God (144,000): "And the number of the army of the horsemen were two hundred thousand thousand: and I heard the number of them" (Revelation 9:16). 144,000 is 12 times 12 times 1000 and may not be an exact literal number (like that of army of horsemen), but rather an expression of God's people (12 tribes of Israel) or God's servants (12 disciples) (see also Revelation 4:4, 12:1, 21:12-21, 22:2). Notice, the army of horsemen staggeringly outnumbers the servants of God, but these 144,000 prevail.
This list of the twelve tribes of Israel (vv. 5-8) is different than any other list found in the Bible. The reason why this is so is difficult for most interpreters to deal with. This list is, "Juda, Reuben, Gad, Aser, Nepthalim, Manasses, Simeon, Levi, Issachar, Zabulon, Joseph, Benjamin" (vv. 5-8) compared to other lists such as, "Reuben, Simeon, Levi, Judah, Zebulun, Issachar, Dan, Gad, Asher, Naphtali, Joseph, Benjamin" (Genesis 49), and "Dan, Asher, Naphtali, Manasseh, Ephraim, Reuben, Judah, Levi, Benjamin, Simeon, Issachar, Zebulun, Gad" (Ezekiel 48). In this list in Revelation (vv. 5-8), this is the first time the list appears in this order, and the tribes of Dan and Ephraim are omitted. Futurists will suggest that the tribe of Dan is omitted because it is this tribe from which the Antichrist will come because it was prophesied, "Dan shall be a serpent by the way, an adder in the path, that biteth the horse heels, so that his rider shall fall backward" (Genesis 49:17). However, this does not account for the omission of the tribe of Ephraim. For this reason, in addition to the numerous symbolic numbers mentioned in Revelation, many have suggested that this of the twelve tribes of Israel is symbolic for the church or the remnant/church of Israel in 70 AD. The omission of the tribes of Dan and Ephraim may be because of their involvement in idolatry (Judges 18:30-31; Hosea 4:17). Using this symbolic meaning, some have suggested that if the Jewish names of the tribes are translated to their Hebrew meaning and the meanings are combined in the order in which they are here (vv. 5-8), then the names describe the story of the church's struggle, redemption, victory and marriage to the Lamb.
And answering the question of where we left off in chapter 6, "For the great day of his wrath is come; and who shall be able to stand?" (Revelation 6:17), John is specific in identifying these 144,000 with the 12 tribes of Israel (vv. 4-8). Therefore, they must be Messianic Jews. Later these 144,000 (v. 4) are seen on mount Zion with the Lamb where more information is given about them: "And I looked, and, lo, a Lamb stood on the mount Sion, and with him an hundred forty and four thousand, having his Father's name written in their foreheads. And I heard a voice from heaven, as the voice of many waters, and as the voice of a great thunder: and I heard the voice of harpers harping with their harps: And they sung as it were a new song before the throne, and before the four beasts, and the elders: and no man could learn that song but the hundred and forty and four thousand, which were redeemed from the earth. These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. And in their mouth was found no guile: for they are without fault before the throne of God." (Revelation 14:1-5). If the church age is the harvest and these 144,000 are the first fruits (corresponding to the first portion of grain to be harvested), then these 144,000 would be those who were chronologically first in being harvested. This strongly suggests that the 144,000 are 1st Century Jewish Christians and not last days Christians (last fruits). James uses similar language in his epistle to the twelve tribes of Israel, "James, a servant of God and of the Lord Jesus Christ, to the twelve tribes which are scattered abroad, greeting. . . . Every good gift and every perfect gift is from above, and cometh down from the Father of lights, with whom is no variableness, neither shadow of turning. Of his own will begat he us with the word of truth, that we should be a kind of firstfruits of his creatures" (James 1:1,17,18). These are those Jewish Christians and citizens of the new heavens and new earth: "And they shall see his face; and his name shall be in their foreheads" (Revelation 22:4).
Dispensationalists will often view these verses as depicting a pre-tribulation rapture of the church before the wrath of God is poured out. While the Christians do escape the judgments of God in the book of Revelation, there is no reason to conclude them as being taken out of the world or raptured while all of this is taking place.
Revelation 7:9-10
[9] After this I beheld, and, lo, a great multitude, which no man could number, of all nations, and kindreds, and people, and tongues, stood before the throne, and before the Lamb, clothed with white robes, and palms in their hands;
[10] And cried with a loud voice, saying, Salvation to our God which sitteth upon the throne, and unto the Lamb.
The previous group of 144,000 of the Jewish twelve tribes was the first fruits (Revelation 14:1-5) while this second group is innumerable (v. 9). This second group consists of Gentiles of all nations, kindreds, people and tongues (v. 9). Thus, this group of innumerable Gentiles seen in Revelation 7 is part of Jesus' flock as He said, "And other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice; and there shall be one fold, and one shepherd" (John 10:16).
It seems to be referring to those Gentiles who came out of the church age: "For I would not, brethren, that ye should be ignorant of this mystery, lest ye should be wise in your own conceits; that blindness in part is happened to Israel, until the fulness of the Gentiles be come in" (Romans 11:25). They are clothed in white robes (v. 9) fulfilling Jesus' promise earlier: "He that overcometh, the same shall be clothed in white raiment; and I will not blot out his name out of the book of life, but I will confess his name before my Father, and before his angels" (Revelation 3:5). It seems likely that this reference (v. 9) is a later fulfillment of what was spoken during the fifth seal, "And white robes were given unto every one of them; and it was said unto them, that they should rest yet for a little season, until their fellowservants also and their brethren, that should be killed as they were, should be fulfilled" (Revelation 6:11).
Verse 10 is a repetition of Psalm 3:8, "Salvation belongeth unto the LORD: thy blessing is upon thy people. Selah." "Truly in vain is salvation hoped for from the hills, and from the multitude of mountains: truly in the LORD our God is the salvation of Israel" (Jeremiah 3:23).
Revelation 7:11-12
[11] And all the angels stood round about the throne, and about the elders and the four beasts, and fell before the throne on their faces, and worshipped God,
[12] Saying, Amen: Blessing, and glory, and wisdom, and thanksgiving, and honour, and power, and might, be unto our God for ever and ever. Amen.
Remembering the opening scene we find the elders and four beasts (v. 11), "And before the throne there was a sea of glass like unto crystal: and in the midst of the throne, and round about the throne, were four beasts full of eyes before and behind" (Revelation 4:6). Here, the four beasts and elders are again praising God (v. 12) as before, "And every creature which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them, heard I saying, Blessing, and honour, and glory, and power, be unto him that sitteth upon the throne, and unto the Lamb for ever and ever. And the four beasts said, Amen. And the four and twenty elders fell down and worshipped him that liveth for ever and ever" (Revelation 5:13,14).
Revelation 7:13-17
[13] And one of the elders answered, saying unto me, What are these which are arrayed in white robes? and whence came they?
[14] And I said unto him, Sir, thou knowest. And he said to me, These are they which came out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb.
[15] Therefore are they before the throne of God, and serve him day and night in his temple: and he that sitteth on the throne shall dwell among them.
[16] They shall hunger no more, neither thirst any more; neither shall the sun light on them, nor any heat.
[17] For the Lamb which is in the midst of the throne shall feed them, and shall lead them unto living fountains of waters: and God shall wipe away all tears from their eyes.
Verses 13-14 is an allusion to Ezekiel, "And he said unto me, Son of man, can these bones live? And I answered, O Lord GOD, thou knowest. Again he said unto me, Prophesy upon these bones, and say unto them, O ye dry bones, hear the word of the LORD" (Ezekiel 37:3-4).
These are those which came out or "coming out" of great tribulation. This is one of the few occurrences of the term "great tribulation" (v. 14) along with the Olivet Discourse (fulfilled in 70 AD) and Revelation 2:22 which was also spoken to the believers in the first century: "Behold, I will cast her into a bed, and them that commit adultery with her into great tribulation, except they repent of their deeds." Therefore, the great tribulation spoken of in verse 14 is most likely in reference to those saints killed prior to 70 AD.
This is probably the same "great tribulation" spoken of by Jesus in the Olivet Discourse or could be a reference to the entire church age. This great tribulation spoken of by Jesus was to be shortly after Jerusalem was surrounded by armies according to Luke's account of the discourse, "And when ye shall see Jerusalem compassed with armies, then know that the desolation thereof is nigh" (Luke 21:20). Then He says, "When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand:) Then let them which be in Judaea flee into the mountains: let him which is on the housetop not come down to take any thing out of his house: neither let him which is in the field return back to take his clothes. And woe unto them that are with child, and to them that give suck in those days! But pray ye that your flight be not in the winter, neither on the sabbath day: for then shall be great tribulation, such as was not since the beginning of the world to this time, no, nor ever shall be" (Matthew 24:15-21).
Unless this great tribulation is a reference to the entire church age, there is admittedly a problem with seeing this as Gentiles killed during that time because mostly Jews died in the war. However, as a result of that tribulation there were many Gentile converts.
The washing of the robes white by washing in blood (v. 14) is obviously symbolic of being washed in the blood of Jesus from sins. "Come now, and let us reason together, saith the LORD: though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool" (Isaiah 1:18). Also like the following scenario found in Zechariah are the garments changed when iniquity and sin is passed over, "Now Joshua was clothed with filthy garments, and stood before the angel. And he answered and spake unto those that stood before him, saying, Take away the filthy garments from him. And unto him he said, Behold, I have caused thine iniquity to pass from thee, and I will clothe thee with change of raiment. And I said, Let them set a fair mitre upon his head. So they set a fair mitre upon his head, and clothed him with garments. And the angel of the LORD stood by" (Zechariah 3:3-5). Later, we are told that the fine white linen is the righteousness of the saints (Revelation 19:8).
God's temple (v. 15) is sometimes depicted as the church in the New Testament. For instance, "And are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone; in whom all the building fitly framed together groweth unto an holy temple in the Lord: in whom ye also are builded together for an habitation of God through the Spirit" (Ephesians 2:20-22); "And what agreement hath the temple of God with idols? for ye are the temple of the living God; as God hath said, I will dwell in them, and walk in them; and I will be their God, and they shall be my people" (2 Corinthians 6:16). Again, "And I heard a great voice out of heaven saying, Behold, the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God" (Revelation 21:3).
No more hunger or thirst (v. 16) is not to be taken literally but spiritually. "Blessed are they which do hunger and thirst after righteousness: for they shall be filled" (Matthew 5:6). Thus, they will be filled (v. 16) and never hunger or thirst any more. Jesus said to the woman at the well, "Whosoever drinketh of this water shall thirst again: but whosoever drinketh of the water that I shall give him shall never thirst; but the water that I shall give him shall be in him a well of water springing up into everlasting life" (John 4:13,14).
Neither shall the sun light on them or any heat (v. 16) is similar to a statement in Isaiah, "They shall not hunger nor thirst; neither shall the heat nor sun smite them: for he that hath mercy on them shall lead them, even by the springs of water shall he guide them" (Isaiah 49:10). The Bible also speaks of believers dwelling under the shadow God, "He that dwelleth in the secret place of the most High shall abide under the shadow of the Almighty. I will say of the LORD, He is my refuge and my fortress: my God; in him will I trust" (Psalm 91:1,2). God protects us from dangers and temptations (elements are symbolically used here): "The sun shall not smite thee by day, nor the moon by night" (Psalm 121:6), "And the LORD will create upon every dwelling place of mount Zion, and upon her assemblies, a cloud and smoke by day, and the shining of a flaming fire by night: for upon all the glory shall be a defence. And there shall be a tabernacle for a shadow in the daytime from the heat, and for a place of refuge, and for a covert from storm and from rain" (Isaiah 4:5,6).
The Lamb will feed them and lead them (v. 17) as Jesus said of Himself, "I am the good shepherd: the good shepherd giveth his life for the sheep" (John 10:11).
Living fountains of water (v. 17) is taken out of John's gospel, "If thou knewest the gift of God, and who it is that saith to thee, Give me to drink; thou wouldest have asked of him, and he would have given thee living water" (John 4:10), "If any man thirst, let him come unto me, and drink. He that believeth on me, as the scripture hath said, out of his belly shall flow rivers of living water. (But this spake he of the Spirit, which they that believe on him should receive: for the Holy Ghost was not yet given; because that Jesus was not yet glorified.)" (John 7:37-39). A similar phrase is used speaking of the river, "They shall be abundantly satisfied with the fatness of thy house; and thou shalt make them drink of the river of thy pleasures" (Psalm 36:8).
God shall wipe away all tears (v. 17) is an encouraging promise to those that believe. Also in Revelation 21:4, "And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away." He didn't say Christians wouldn't cry: "Blessed are they that mourn: for they shall be comforted" (Matthew 5:4). Likewise Paul said, "But I would not have you to be ignorant, brethren, concerning them which are asleep, that ye sorrow not, even as others which have no hope" (1 Thessalonians 4:13). We have Jesus, our blessed assurance and hope in Messiah, "He will swallow up death in victory; and the Lord GOD will wipe away tears from off all faces; and the rebuke of his people shall he take away from off all the earth: for the LORD hath spoken it" (Isaiah 25:8).
CHAPTER 8
Revelation 8:1
[1] And when he had opened the seventh seal, there was silence in heaven about the space of half an hour.
After all of the noise of thunder (Revelation 6:1) and excitement of the first six seals, there is only silence in heaven as the seventh is broken. Perhaps the silence is because of the angel burning incense in verse 3. This begins a new section of the vision of the book of Revelation describing the seven trumpets (chapters 8-11).
Revelation 8:2-5
[2] And I saw the seven angels which stood before God; and to them were given seven trumpets.
[3] And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne.
[4] And the smoke of the incense, which came with the prayers of the saints, ascended up before God out of the angel's hand.
[5] And the angel took the censer, and filled it with fire of the altar, and cast it into the earth: and there were voices, and thunderings, and lightnings, and an earthquake.
These angels are said to stand before God as Jesus said, "Take heed that ye despise not one of these little ones; for I say unto you, That in heaven their angels do always behold the face of my Father which is in heaven" (Matthew 18:10). Additionally, the angel Gabriel said that he stood in the presence of God (Luke 1:19).
This situation in heaven (vv. 2-4) sounds similar to the following, "And he set the Levites in the house of the LORD with cymbals, with psalteries, and with harps, according to the commandment of David, and of Gad the king's seer, and Nathan the prophet: for so was the commandment of the LORD by his prophets. And the Levites stood with the instruments of David, and the priests with the trumpets. And Hezekiah commanded to offer the burnt offering upon the altar. And when the burnt offering began, the song of the LORD began also with the trumpets, and with the instruments ordained by David king of Israel. And all the congregation worshipped, and the singers sang, and the trumpeters sounded: and all this continued until the burnt offering was finished" (2 Chronicles 29:25-28).
As the altar is in heaven, so there was an altar of incense in the earthly Tabernacle, "And thou shalt make an altar to burn incense upon: of shittim wood shalt thou make it" (Exodus 30:1). The angel burning incense (v. 3) is symbolic of the priestly ceremony such as with Zacharias the priest: "And it came to pass, that while he executed the priest's office before God in the order of his course, according to the custom of the priest's office, his lot was to burn incense when he went into the temple of the Lord. And the whole multitude of the people were praying without at the time of incense. And there appeared unto him an angel of the Lord standing on the right side of the altar of incense" (Luke 1:8-11). This is similar to the reference of incense earlier wherein the incense was the prayers of the saints to God (Revelation 5:8-11). In this reference, the incense comes with (or added to) the prayers of the saints (vv. 3,4). The Psalmist says, "Let my prayer be set forth before thee as incense; and the lifting up of my hands as the evening sacrifice" (Psalm 141:2).
Much like the fifth seal saints crying under the altar for God to avenge them (Revelation 6:9-11), the results of the incense (prayers of the saints) is the bowl being thrown down to the earth (v. 5). This is possibly the fulfillment of the requests of those fifth seal martyrs who were told, "that they should rest yet for a little season" (Revelation 6:11). Now, the seals have been broken and the book begins to be opened with judgments executed. God is responding to the prayers of the saints by judging their persecutors.
Revelation 8:6
[6] And the seven angels which had the seven trumpets prepared themselves to sound.
Here (v. 6), the seven angels which had the seven trumpets prepare to sound. It seems that the seven seals, seven trumpets and seven bowls are all describing the judgment of the same period. This would not be unlikely considering Daniel's visions (one of which was in Nebuchadnezzar's dream) (Daniel 2,7), Joseph's dreams, Pharoah's dreams, the dreams of the butler and baker, etc. (Genesis 37-41) were all given in groups of two but every two dreams were all said to be of one thing.
The seven trumpets also calls to mind the destruction of Jericho in the book of Joshua: "And it came to pass, when Joshua had spoken unto the people, that the seven priests bearing the seven trumpets of rams' horns passed on before the LORD, and blew with the trumpets: and the ark of the covenant of the LORD followed them. And the armed men went before the priests that blew with the trumpets, and the rereward came after the ark, the priests going on, and blowing with the trumpets. And Joshua had commanded the people, saying, Ye shall not shout, nor make any noise with your voice, neither shall any word proceed out of your mouth, until the day I bid you shout; then shall ye shout. So the ark of the LORD compassed the city, going about it once: and they came into the camp, and lodged in the camp. And Joshua rose early in the morning, and the priests took up the ark of the LORD. And seven priests bearing seven trumpets of rams' horns before the ark of the LORD went on continually, and blew with the trumpets: and the armed men went before them; but the rereward came after the ark of the LORD, the priests going on, and blowing with the trumpets. And the second day they compassed the city once, and returned into the camp: so they did six days. And it came to pass on the seventh day, that they rose early about the dawning of the day, and compassed the city after the same manner seven times: only on that day they compassed the city seven times. And it came to pass at the seventh time, when the priests blew with the trumpets, Joshua said unto the people, Shout; for the LORD hath given you the city" (Joshua 6:8-16). Jerusalem is symbolically called Sodom which suggests that they are no better than the Canaanite city of Jericho. The first four trumpets (Revelation 8:7-12) may be a picture of what occurred to the land of Israel before the destruction of Jerusalem.
Revelation 8:7
[7] The first angel sounded, and there followed hail and fire mingled with blood, and they were cast upon the earth: and the third part of trees was burnt up, and all green grass was burnt up.
In the first trumpet we see the burning up of vegetation (v. 7). However, this should not be taken as a literal occurrence happening all over the earth because later the locusts are told not to hurt the grass, obviously it is still there: "And it was commanded them that they should not hurt the grass of the earth, neither any green thing, neither any tree; but only those men which have not the seal of God in their foreheads" (Revelation 9:4).
Here in the sounding of the first angel is some typical judgment language (v. 7) of hail, fire and blood which hearkens back to the plagues on Egypt, particularly the plague of hail and fire (Exodus 9:18-24), and the plague of waters turning to blood (Exodus 7:21). The plagues of God's judgment on Egypt are now being used spiritually to describe God's judgment on Jerusalem.
Also, this is familiar to the judgment against Gog in Ezekiel: "And I will plead against him with pestilence and with blood; and I will rain upon him, and upon his bands, and upon the many people that are with him, an overflowing rain, and great hailstones, fire, and brimstone" (Ezekiel 38:22).
Additionally, the third part of trees and grass being burnt up (v. 7) is in line with the Roman "scorched earth" policy. Also, Josephus recorded: "And now the Romans, although they were greatly distressed in getting together their materials, raised their banks in one and twenty days, after they had cut down all the trees that were in the country that adjoined to the city, and that for ninety furlongs round about, as I have already related. And truly the very view itself of the country was a melancholy thing; for those places which were before adorned with trees and pleasant gardens were now become a desolate country every way, and its trees were all cut down: nor could any foreigner that had formerly seen Judea and the most beautiful suburbs of the city, and now saw it as a desert, but lament and mourn sadly at so great a change: for the war had laid all the signs of beauty quite waste:" (Wars of the Jews, 6.1.1.). Often, the trees were cut down in warfare out of shear malice. In fact, the Bible warned the Hebrews specifically not to do this to their enemies in time of warfare (Deuteronomy 20:19).
Revelation 8:8-9
[8] And the second angel sounded, and as it were a great mountain burning with fire was cast into the sea: and the third part of the sea became blood;
[9] And the third part of the creatures which were in the sea, and had life, died; and the third part of the ships were destroyed.
With the sounding of the second angel's trumpet (v. 8), there is a great mountain burning with fire cast into the sea and a third of the sea becomes blood; this is much like the second angel's bowl of judgment, "And the second angel poured out his vial upon the sea; and it became as the blood of a dead man: and every living soul died in the sea" (Revelation 16:3). This is also similar to the language which Jeremiah used to speak about judgment upon Babylon: "And I will render unto Babylon and to all the inhabitants of Chaldea all their evil that they have done in Zion in your sight, saith the LORD. Behold, I am against thee, O destroying mountain, saith the LORD, which destroyest all the earth: and I will stretch out mine hand upon thee, and roll thee down from the rocks, and will make thee a burnt mountain" (Jeremiah 51:24,25).
Similar to Revelation 18:21, the great mountain of fire being thrown into the sea (v. 8) could be related to Jesus' earlier words: "Now in the morning as he returned into the city, he hungered. And when he saw a fig tree in the way, he came to it, and found nothing thereon, but leaves only, and said unto it, Let no fruit grow on thee henceforward for ever. And presently the fig tree withered away. And when the disciples saw it, they marvelled, saying, How soon is the fig tree withered away! Jesus answered and said unto them, Verily I say unto you, If ye have faith, and doubt not, ye shall not only do this which is done to the fig tree, but also if ye shall say unto this mountain, Be thou removed, and be thou cast into the sea; it shall be done. And all things, whatsoever ye shall ask in prayer, believing, ye shall receive" (Matthew 21:18-22). Most will agree that the cursing of the fig tree probably represented the cursing of Israel because Jesus looked for fruit from Israel and found none so he told them they would never produce fruit again. When Jesus spoke those words, he was staying in Bethany on or at the foot of the Mount of Olives; Jerusalem was on a mountain and can be seen as Mount Zion, hence, "ye shall say unto this mountain, Be thou removed, and be thou cast into the sea" (Matthew 21:21). The removing of the mountain being cast into the sea was to be done by faith or prayer in response to the saints earlier petitions to God (Revelation 8:3). Figuratively, it was thrown into the sea (v. 8) which symbolizes the Gentile world in prophesy. Israel was scattered into the Gentile world and Jerusalem was given over to the Gentiles.
Again, Josephus recorded something similar to a third of the sea turning to blood (v. 8) happening on the sea of Galilee as the Romans battled the Jews. "And for such as were drowning in the sea, if they lifted their heads up above the water, they were either killed by darts, or caught by the vessels; but if, in the desperate case they were in, they attempted to swim to their enemies, the Romans cut off either their heads or their hands; and indeed they were destroyed after various manners every where, till the rest being put to flight, were forced to get upon the land, while the vessels encompassed them about [on the sea]: but as many of these were repulsed when they were getting ashore, they were killed by the darts upon the lake; and the Romans leaped out of their vessels, and destroyed a great many more upon the land: one might then see the lake all bloody, and full of dead bodies, for not one of them escaped. And a terrible stink, and a very sad sight there was on the following days over that country; for as for the shores,they were full of shipwrecks, and of dead bodies all swelled; and as the dead bodies were inflamed by the sun, and putrefied, they corrupted the air, insomuch that the misery was not only the object of commiseration to the Jews, but to those that hated them, and had been the authors of that misery" (Wars of the Jews, 3.10.9).
Revelation 8:10-11
[10] And the third angel sounded, and there fell a great star from heaven, burning as it were a lamp, and it fell upon the third part of the rivers, and upon the fountains of waters;
[11] And the name of the star is called Wormwood: and the third part of the waters became wormwood; and many men died of the waters, because they were made bitter.
Verse 10 may overlap Revelation 16:4, "And the third angel poured out his vial upon the rivers and fountains of waters; and they became blood."
Wormwood (v. 11) is reminiscent of Jeremiah's promise of judgment: "Who is the wise man, that may understand this? and who is he to whom the mouth of the LORD hath spoken, that he may declare it, for what the land perisheth and is burned up like a wilderness, that none passeth through? And the LORD saith, Because they have forsaken my law which I set before them, and have not obeyed my voice, neither walked therein; but have walked after the imagination of their own heart, and after Baalim, which their fathers taught them: therefore thus saith the LORD of hosts, the God of Israel; Behold, I will feed them, even this people, with wormwood, and give them water of gall to drink" (Jeremiah 9:12-15).
Additionally, in context of verse 11, God spoke to the Israelites, "And when they came to Marah, they could not drink of the waters of Marah, for they were bitter: therefore the name of it was called Marah. And the people murmured against Moses, saying, What shall we drink? And he cried unto the LORD; and the LORD shewed him a tree, which when he had cast into the waters, the waters were made sweet: there he made for them a statute and an ordinance, and there he proved them, And said, If thou wilt diligently hearken to the voice of the LORD thy God, and wilt do that which is right in his sight, and wilt give ear to his commandments, and keep all his statutes, I will put none of these diseases upon thee, which I have brought upon the Egyptians: for I am the LORD that healeth thee" (Exodus 15:23-26). Here, it is again a reversal of how God blessed the Israelites coming out of Egypt. He then proceeds to tell the Israelites that He would not bring upon them the diseases which He brought upon the Egyptians conditional upon their obedience to Him. In response to Israel's disobedience, the plagues of Revelation mark a fulfillment of God's wrath upon Israel as He judged them similarly to the ten plagues brought upon Egypt. Egypt did suffer from bitter waters by the Nile River being turned to blood (Exodus 7:20). Also, the Jews did not obey God, therefore they had bondage and the diseases God brought upon Egypt (Revelation 16:2).
Revelation 8:12
[12] And the fourth angel sounded, and the third part of the sun was smitten, and the third part of the moon, and the third part of the stars; so as the third part of them was darkened, and the day shone not for a third part of it, and the night likewise.
This is typical apocalyptic language borrowed from the Old Testament prophets, e.g. "For the stars of heaven and the constellations thereof shall not give their light: the sun shall be darkened in his going forth, and the moon shall not cause her light to shine" (Isaiah 13:10), "And it shall come to pass in that day, saith the Lord GOD, that I will cause the sun to go down at noon, and I will darken the earth in the clear day" (Amos 8:9), ""And when I shall put thee out, I will cover the heaven, and make the stars thereof dark; I will cover the sun with a cloud, and the moon shall not give her light. All the bright lights of heaven will I make dark over thee, and set darkness upon thy land, saith the Lord GOD" (Ezekiel 32:7,8). Jesus also uses the same language in the Olivet Discourse (Matthew 24:29) and Peter on the day of Pentecost (Acts 2:20). The sun, moon and stars are fixed and immovable points, and Israel could have been thought of in the same way. But this (v. 12) could be referring to the beginning of judgment (a third) but not complete judgment.
Revelation 8:13
[13] And I beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, Woe, woe, woe, to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels, which are yet to sound!
Later John sees, "another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people" (John 14:6). The last three trumpets are regarded as "woes". Woes are the opposite of blessings (Luke 6:20-26). The first woe is what seems to be a demonic invasion when a star falls from heaven and opens the bottomless pit (Revelation 9:11,12). The second woe: "And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven. The second woe is past; and, behold, the third woe cometh quickly" (Revelation 11:13,14). The third woe may be the sounding of the seventh angel and be including the following woe: "Woe to the inhabiters of the earth and of the sea! for the devil is come down unto you, having great wrath, because he knoweth that he hath but a short time" (Revelation 12:12). With the sounding of the fourth angel, only a third is affected, which is a significant majority but there is increased intensity with the remaining trumpets. The war of the Jews began in the north region of Galilee and wasn't as widespread, but the Romans took three years to get as far as Jerusalem and besiege it in 70 AD (70 AD could be associated with the "woes").
CHAPTER 9
Revelation 9:1-6
[1] And the fifth angel sounded, and I saw a star fall from heaven unto the earth: and to him was given the key of the bottomless pit.
[2] And he opened the bottomless pit; and there arose a smoke out of the pit, as the smoke of a great furnace; and the sun and the air were darkened by reason of the smoke of the pit.
[3] And there came out of the smoke locusts upon the earth: and unto them was given power, as the scorpions of the earth have power.
[4] And it was commanded them that they should not hurt the grass of the earth, neither any green thing, neither any tree; but only those men which have not the seal of God in their foreheads.
[5] And to them it was given that they should not kill them, but that they should be tormented five months: and their torment was as the torment of a scorpion, when he striketh a man.
[6] And in those days shall men seek death, and shall not find it; and shall desire to die, and death shall flee from them.
The star falling from heaven (v. 1) may be an allusion to Satan as Jesus said, "And he said unto them, I beheld Satan as lightning fall from heaven" (Luke 10:18). The mention of the bottomless pit (v. 1) hearkens back to Ezekiel's earlier prophecy from God to Tyrus or Tyre: "For thus saith the Lord GOD; When I shall make thee a desolate city, like the cities that are not inhabited; when I shall bring up the deep upon thee, and great waters shall cover thee; when I shall bring thee down with them that descend into the pit, with the people of old time, and shall set thee in the low parts of the earth, in places desolate of old, with them that go down to the pit, that thou be not inhabited; and I shall set glory in the land of the living" (Ezekiel 26:19-20). The bottomless pit seems to be the dark habitation of devils and the powers of hell ruled by Satan: "And Jesus asked him, saying, What is thy name? And he said, Legion: because many devils were entered into him. And they besought him that he would not command them to go out into the deep" (Luke 8:31). This bottomless pit is also from where the beast ascends: "The beast that thou sawest was, and is not; and shall ascend out of the bottomless pit, and go into perdition: and they that dwell on the earth shall wonder, whose names were not written in the book of life from the foundation of the world, when they behold the beast that was, and is not, and yet is" (Revelation 17:8). Additionally, Satan is bound in the bottomless pit during the millennial reign: "And I saw an angel come down from heaven, having the key of the bottomless pit and a great chain in his hand. And he laid hold on the dragon, that old serpent, which is the Devil, and Satan, and bound him a thousand years, And cast him into the bottomless pit, and shut him up, and set a seal upon him, that he should deceive the nations no more, till the thousand years should be fulfilled: and after that he must be loosed a little season" (Revelation 20:1-3).
Several ideas have been imagined in interpreting what these locusts may represent. Those who boast of interpreting the text literally will say the locusts are UFO's, jets or helicopters flying in formation in the 20th century. The locusts coming out of the bottomless pit (v. 3) is reminiscent of the locust plague upon Egypt (Exodus 10). However, these (v. 3) are not literal locusts but probably demons, since they descend out o the bottomless pit, or Roman armies (the beast of Rome also ascends out of the pit) because they hurt men, not plants (Revelation 9:10). Real locusts have no king over them: "The locusts have no king, yet go they forth all of them by bands" (Proverbs 30:27). Since these locusts have a king (Revelation 9:11) they could be viewed as demons or Roman armies. "And the Midianites and the Amalekites and all the children of the east lay along in the valley like grasshoppers for multitude; and their camels were without number, as the sand by the sea side for multitude" (Judges 7:12).
Even in this demonic invasion, God is sovereign in protecting His people, those who are sealed with the seal of God in their foreheads (v. 4). This is probably not to be understood as a literal seal but the seal seen by the human eye but the seal of God's Holy Spirit (2 Corinthians 1:22, Ephesians 1:13). Additionally, God has marked His people in the past to save them from His judgments: "For the LORD will pass through to smite the Egyptians; and when he seeth the blood upon the lintel, and on the two side posts, the LORD will pass over the door, and will not suffer the destroyer to come in unto your houses to smite you" (Exodus 12:23); "And the LORD said unto him, Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof" (Ezekiel 9:4).
The period of five months (v. 5) may be referring to a time from May of 66 AD when the Roman procurator Gessius Florus terrorized the Jews in effort to incite rebellion, or a period from April of 70 AD in Titus' siege of Jerusalem. Some have pointed out that the locusts life cycle is five months (v. 5); this would suggest more of a symbolic and not literal interpretation to the locusts and the five months. From the Josephus account of the siege in 70 AD, one could easily conclude that the people were demoinized fitting the description of armies of hell found here in the fifth trumpet. There is no apparent explanation for the five months in viewing a future three and half years of great tribulation.
Men seeking death but not finding it (v. 6) is an idea of torment found elsewhere in the Bible: "Wherefore is light given to him that is in misery, and life unto the bitter in soul; Which long for death, but it cometh not; and dig for it more than for hid treasures" (Job 3:20,21); "And death shall be chosen rather than life by all the residue of them that remain of this evil family, which remain in all the places whither I have driven them, saith the LORD of hosts" (Jeremiah 8:3).
Revelation 9:7-12
[7] And the shapes of the locusts were like unto horses prepared unto battle; and on their heads were as it were crowns like gold, and their faces were as the faces of men.
[8] And they had hair as the hair of women, and their teeth were as the teeth of lions.
[9] And they had breastplates, as it were breastplates of iron; and the sound of their wings was as the sound of chariots of many horses running to battle.
[10] And they had tails like unto scorpions, and there were stings in their tails: and their power was to hurt men five months.
[11] And they had a king over them, which is the angel of the bottomless pit, whose name in the Hebrew tongue is Abaddon, but in the Greek tongue hath his name Apollyon.
[12] One woe is past; and, behold, there come two woes more hereafter.
The locusts (vv. 7-10) could be symbolic of the great military strength of the Roman Empire in preterists interpretations. Horses (v. 9) were considered to be the war machine in ancient times. This would lend credibility to this invasion being the Roman armies destroying Jerusalem in 70 AD. The crowns like gold (v. 7) and iron breastplate (v. 9) matches the burnished gold helmets and iron breastplates of the Roman military. The hair like women's hair (like Samson) and teeth like lion's teeth (v. 8) could indicate strength. "For a nation is come up upon my land, strong, and without number, whose teeth are the teeth of a lion, and he hath the cheek teeth of a great lion" (Joel 1:6). Tails like scorpions (v. 10) corresponds with known pagan imagery of man-scorpion combinations and would convey a pagan army. Speaking of pagan armies, Nahum said, "Thy crowned are as the locusts, and thy captains as the great grasshoppers, which camp in the hedges in the cold day, but when the sun ariseth they flee away, and their place is not known where they are" (Nahum 3:17).
If speaking of demons, the faces like men (v. 7) may portray intelligent and rational beings, not literal locusts. The lions' teeth (v. 8) communicates ferocity like the imagery in Joel: "For a nation is come up upon my land, strong, and without number, whose teeth are the teeth of a lion, and he hath the cheek teeth of a great lion" (Joel 1:6), which could be describing either demonic power or military strength of the Roman army. It's interesting how John describes the locusts (v. 8): "they had hair as the hair of women." A woman's hair can be just as seductive to men as her body, maybe even more seductive to some men. For this reason her hair (her glory) ought to be covered (1 Corinthians 11:10). In what this author believes to be a demonic invasion, John describes these locusts with "hair as the hair of women." It seems God has used the provocative hair of women as a symbol to communicate the seductive doctrine of devils. The Spirit speaks expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils (1 Timothy 4:1). The breastplates of iron (v. 9) suggests that these forces cannot be stopped with human means. the sound of chariots of many horses describes great hoards invading to which Jesus may have been referring: "When the unclean spirit is gone out of a man, he walketh through dry places, seeking rest, and findeth none. Then he saith, I will return into my house from whence I came out; and when he is come, he findeth it empty, swept, and garnished. Then goeth he, and taketh with himself seven other spirits more wicked than himself, and they enter in and dwell there: and the last state of that man is worse than the first. Even so shall it be also unto this wicked generation" (Matthew 12:43-45).
The ancient mind would understand the sting of a scorpion (v. 10) to be a very painful and tormenting thing. Jesus said to His disciples, "Behold, I give unto you power to tread on serpents and scorpions, and over all the power of the enemy: and nothing shall by any means hurt you. Notwithstanding in this rejoice not, that the spirits are subject unto you; but rather rejoice, because your names are written in heaven" (Luke 10:19,20). This can't be literal what Jesus is describing because Christians are hurt by scorpions and serpents. The imagery Jesus used of scorpions and serpents is to convey demons and Satan just as the imagery John is using here in Revelation to convey a demonic invasion led by Satan. Abaddon means destruction and Appollyon means destroyer (v. 11). This angel of the bottomless pit (v. 11) can be identified as Satan himself. It seems likely that the fifth trumpet sounds a demonic invasion within the city of Jerusalem and the sixth trumpet, the next trumpet, is the invasion of the Roman armies.
So, the first woe is what seems to be a demonic invasion when a star falls from heaven and opens the bottomless pit (v. 12). The second woe: "And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven. The second woe is past; and, behold, the third woe cometh quickly" (Revelation 11:13,14). The third woe may be the sounding of the seventh angel and be including the following woe: "Woe to the inhabiters of the earth and of the sea! for the devil is come down unto you, having great wrath, because he knoweth that he hath but a short time" (Revelation 12:12). These could be the three woes spoken of earlier: "And I beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, Woe, woe, woe, to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels, which are yet to sound!" (Revelation 8:13).
Revelation 9:13-21
[13] And the sixth angel sounded, and I heard a voice from the four horns of the golden altar which is before God,
[14] Saying to the sixth angel which had the trumpet, Loose the four angels which are bound in the great river Euphrates.
[15] And the four angels were loosed, which were prepared for an hour, and a day, and a month, and a year, for to slay the third part of men.
[16] And the number of the army of the horsemen were two hundred thousand thousand: and I heard the number of them.
[17] And thus I saw the horses in the vision, and them that sat on them, having breastplates of fire, and of jacinth, and brimstone: and the heads of the horses were as the heads of lions; and out of their mouths issued fire and smoke and brimstone.
[18] By these three was the third part of men killed, by the fire, and by the smoke, and by the brimstone, which issued out of their mouths.
[19] For their power is in their mouth, and in their tails: for their tails were like unto serpents, and had heads, and with them they do hurt.
[20] And the rest of the men which were not killed by these plagues yet repented not of the works of their hands, that they should not worship devils, and idols of gold, and silver, and brass, and stone, and of wood: which neither can see, nor hear, nor walk:
[21] Neither repented they of their murders, nor of their sorceries, nor of their fornication, nor of their thefts.
There are distinctions here (vv. 13-16) between the 200 million horsemen and the locust invasion (Revelation 9:1-12). The locusts came out of the bottomless pit (Revelation 9:3) having a hellish origin, but the horsemen from across the Euphrates having more of an earthly origin. While the locust invasion could be demonic, the horsemen could be speaking of the Romans themselves. The fifth (Revelation 9:1-12) and sixth trumpet (vv. 13-21) could be seen as a dual invasion consisting of the Roman Empire besieging Jerusalem with a demonic invasion within the city of Jerusalem.
The trumpet of the sixth angel looses the four angels which are bound at the great river Euphrates (vv. 13-14). Also, the vial of the sixth angel occurs at the river Euphrates: "And the sixth angel poured out his vial upon the great river Euphrates; and the water thereof was dried up, that the way of the kings of the east might be prepared" (Revelation 16:12). The binding of the Euphrates (v. 14) represents a barrier to Israel's classical enemies such as Babylon, Assyria and Persia. This barrier is now lifted to admit another invader, the Roman armies.
Most futurists would find the army of 200 million (v. 16) to be the China's army coming over the Euphrates (v. 14) via the activation of the Attaturk Dam. China is said to be capable of mobilizing such an army. However, the number could just communicate great military strength of the Roman army like that of the four military sections of Cestius that came from near the river Euphrates to attack Jerusalem in the Jewish War. The Euphrates was on the eastern frontier of the Roman Empire. The expression of 200 million may just indicate an incalculable and indefinite number and allude to the armies of God coming in judgment like Psalm 68:17, "The chariots of God are twenty thousand, even thousands of angels: the Lord is among them, as in Sinai, in the holy place." The text communicates symbolically an overwhelming hoard of soldiers, not to be taken literally.
If interpreted literally (as China's military, for instance) then we must also assume that fire and brimstone and smoke comes out of their mouths and they have tails like serpents (vv. 18,19). Those verses suggest a more symbolic interpretation, probably that of the Roman army in 70 AD. The heads of the horses were as heads of lions (v. 17) much like the following biblical descriptions: "And of the Gadites there separated themselves unto David into the hold to the wilderness men of might, and men of war fit for the battle, that could handle shield and buckler, whose faces were like the faces of lions, and were as swift as the roes upon the mountains" (1 Chronicles 12:8); "Whose arrows are sharp, and all their bows bent, their horses' hoofs shall be counted like flint, and their wheels like a whirlwind: Their roaring shall be like a lion, they shall roar like young lions: yea, they shall roar, and lay hold of the prey, and shall carry it away safe, and none shall deliver it" (Isaiah 5:28,29).
Only a third part of men are killed (v. 18) which may refer to those who escaped during the siege. Many sought to defect to the Roman army during the madness that was going on during the invasion, but those inside the city killed anyone who tried to do so.
Even after this invasion killing a third part, the remaining part does not repent of the works of their hands (v. 19). Likewise, Moses prophesied to the congregation of the children of Israel, "For I know that after my death ye will utterly corrupt yourselves, and turn aside from the way which I have commanded you; and evil will befall you in the latter days; because ye will do evil in the sight of the LORD, to provoke him to anger through the work of your hands" (Deuteronomy 31:29).
CHAPTER 10
Revelation 10:1-4
[1] And I saw another mighty angel come down from heaven, clothed with a cloud: and a rainbow was upon his head, and his face was as it were the sun, and his feet as pillars of fire:
[2] And he had in his hand a little book open: and he set his right foot upon the sea, and his left foot on the earth,
[3] And cried with a loud voice, as when a lion roareth: and when he had cried, seven thunders uttered their voices.
[4] And when the seven thunders had uttered their voices, I was about to write: and I heard a voice from heaven saying unto me, Seal up those things which the seven thunders uttered, and write them not.
Here is another interlude extending through chapters 10 and 11; we expected to hear the sounding of the seventh angel's trumpet but it we don't. Next, the events may be a picture beyond 70 AD. Interpretation may split full preterists and partial preterists camps. A future fulfillment of the seventh trumpet may be favorable since the angel says to John, "Thou must prophesy again before many peoples, and nations, and tongues, and kings" (Revelation 10:11). While chapters 10 and 11 may be future without doing injustice to the preterist view, chapter 12 begins a new segment beginning with the birth of Jesus.
Though the description of this angel is similar to Jesus in many ways (vv. 1-3), it seems to be an angel, otherwise he would have been identified as Jesus. "And his feet like unto fine brass, as if they burned in a furnace; and his voice as the sound of many waters. And he had in his right hand seven stars: and out of his mouth went a sharp twoedged sword: and his countenance was as the sun shineth in his strength" (Revelation 1:15,16).
The angel's right foot is upon the sea and left upon the earth (v. 2). The sea (v. 2) typifies Gentile nations while the earth (v. 2) or land typifies Israel. This, along with Revelation 10:11, "Thou must prophesy again before many peoples, and nations, and tongues, and kings," concludes that the vision is now extending outside the land of Israel to include the Gentile world as well. This is in contrast to the earlier prophesies concerning Israel.
John was told to seal up the things which the seven thunders uttered (v. 4) as Daniel was told to seal up the revelation he received, "And the vision of the evening and the morning which was told is true: wherefore shut thou up the vision; for it shall be for many days" (Daniel 8:26). "But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased. And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end" (Daniel 12:4,9). Maybe John was told to seal up this part of the Revelation because it was not at hand (like in Daniel). This is especially plausible if chapters 10 and 11 are yet to be fulfilled in the end times concluding the vision while the majority of the book speaks of the destruction of Jerusalem which was at hand (Revelation 1:3, 22:10).
Revelation 10:5-7
[5] And the angel which I saw stand upon the sea and upon the earth lifted up his hand to heaven,
[6] And sware by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer:
[7] But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets.
As this angel lifts up his hand to heaven and swears by Him that lives forever that there should be time no longer (vv. 5-6), Daniel the prophet saw a similar circumstance in the final vision he received: "And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book. And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt. And they that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars for ever and ever. But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased. Then I Daniel looked, and, behold, there stood other two, the one on this side of the bank of the river, and the other on that side of the bank of the river. And one said to the man clothed in linen, which was upon the waters of the river, How long shall it be to the end of these wonders? And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished. And I heard, but I understood not: then said I, O my Lord, what shall be the end of these things? And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. But go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days" (Daniel 12:1-13).
The words of the angel (v. 6) resembles those of the Levites found in the book of Nehemiah, "Thou, even thou, art LORD alone; thou hast made heaven, the heaven of heavens, with all their host, the earth, and all things that are therein, the seas, and all that is therein, and thou preservest them all; and the host of heaven worshippeth thee" (Nehemiah 9:6). "Time no longer," (v. 6) is sometimes understood to be the end of time. However, it could be that time is up and God's judgment has come (Revelation 14:7). "Time no longer" could also be in regard to the fulfillment of prophecy in Daniel: "And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished" (Daniel 12:7). This could especially be true in light of Daniel's prophecies concerning the abomination of desolation: " And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate" (Daniel 9:27); "And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days" (Daniel 12:11). In the Olivet Discourse, Matthew and Mark speak of the abomination of desolation mentioned by Jesus just before He tells them in Judaea to flee to the mountains. However, Luke identifies the abomination of desolation is during the time when Jerusalem is surrounded by armies (Luke 21:20). This could mean that the abomination of desolation spoken of by the prophet Daniel was fulfilled in 70 AD with the Roman destruction of the temple and Jerusalem. This would mean that the "people of the prince that shall come," of Daniel 9:26 is a reference to the armies of Rome: "And after threescore and two weeks shall Messiah be cut off, but not for himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined."
The mystery of God will be finished in the days of the seventh trumpet (v. 7). It cannot be understood whether this mystery is finished by the church's beginnings and establishment in the first century after the complete destruction of Old Testament way, or in the end times at the Second Coming of Jesus and the Rapture of the church. Whichever view is correct, the mystery of God is undoubtedly the church: "How that by revelation he made known unto me the mystery; (as I wrote afore in few words, Whereby, when ye read, ye may understand my knowledge in the mystery of Christ) Which in other ages was not made known unto the sons of men, as it is now revealed unto his holy apostles and prophets by the Spirit; That the Gentiles should be fellowheirs, and of the same body, and partakers of his promise in Christ by the gospel: Whereof I was made a minister, according to the gift of the grace of God given unto me by the effectual working of his power" (Ephesians 3:3-7); "Now to him that is of power to stablish you according to my gospel, and the preaching of Jesus Christ, according to the revelation of the mystery, which was kept secret since the world began, But now is made manifest, and by the scriptures of the prophets, according to the commandment of the everlasting God, made known to all nations for the obedience of faith: To God only wise, be glory through Jesus Christ for ever. Amen." (Romans 16:25-27); "Even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints: To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory" (Colossians 2:26,27).
Revelation 10:8-11
[8] And the voice which I heard from heaven spake unto me again, and said, Go and take the little book which is open in the hand of the angel which standeth upon the sea and upon the earth.
[9] And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey.
[10] And I took the little book out of the angel's hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter.
[11] And he said unto me, Thou must prophesy again before many peoples, and nations, and tongues, and kings.
The voice from heaven (v. 8) must be the same voice from earlier (Revelation 10:4), possibly the voice of God.
John is introduced to new book (v. 9), a little book with no seals. Maybe the first applied to Israel and this second book applies to the church. As John ate the little book from the angel and it was bitter in his belly but sweet in his mouth (vv. 9-10), so the truth revealed here is better-sweet. The bitterness (v. 10) could be symbolic of lamentations, mourning and woe and the sweetness symbolizing the true and righteous judgment of the Lord. "More to be desired are they than gold, yea, than much fine gold: sweeter also than honey and the honeycomb" (Psalm 19:10). Jeremiah the prophet said of God, "Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O LORD God of hosts" (Jeremiah 15:16). This imagery is borrowed from earlier in the Bible, "But thou, son of man, hear what I say unto thee; Be not thou rebellious like that rebellious house: open thy mouth, and eat that I give thee. And when I looked, behold, an hand was sent unto me; and, lo, a roll of a book was therein; And he spread it before me; and it was written within and without: and there was written therein lamentations, and mourning, and woe. Moreover he said unto me, Son of man, eat that thou findest; eat this roll, and go speak unto the house of Israel. So I opened my mouth, and he caused me to eat that roll. And he said unto me, Son of man, cause thy belly to eat, and fill thy bowels with this roll that I give thee. Then did I eat it; and it was in my mouth as honey for sweetness. And he said unto me, Son of man, go, get thee unto the house of Israel, and speak with my words unto them" (Ezekiel 2:8-3:4).
This (v. 11) is supported by an earlier verse to extend the vision outside Israel to include a broader Gentile world, "And he had in his hand a little book open: and he set his right foot upon the sea, and his left foot on the earth" (Revelation 10:2). The sea typifies Gentile nations while the earth or land typifies Israel. This marks a distinct division in the book of Revelation wherein the prophecies which follow are directed to many peoples, nations, tongues and kings (v. 11). For this reason, the events may be a picture beyond 70 AD. On the other hand, it may be alluding to the church age and the gospel being preached to peoples, nations, tongues and kings (v. 11) and ending in chapter 11 with the sounding of the seventh trumpet. Chapters 12-22 then would begin the prophecy all over again with the birth of Jesus, the destruction of Jerusalem, the church age and end at His Second Coming.
However, there is still much evidence to maintain a 70 AD fulfillment of the events hereafter. For instance, the following events mentioned in the seventh trumpet have been fulfilled: "And the seventh angel sounded; and there were great voices in heaven, saying, The kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever. And the four and twenty elders, which sat before God on their seats, fell upon their faces, and worshipped God, Saying, We give thee thanks, O Lord God Almighty, which art, and wast, and art to come; because thou hast taken to thee thy great power, and hast reigned." (Revelation 11:15-17). Jesus has taken His power and has reigned, and the kingdoms have become of our Lord.
CHAPTER 11
Revelation 11:1-6
[1] And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein.
[2] But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months.
[3] And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth.
[4] These are the two olive trees, and the two candlesticks standing before the God of the earth.
[5] And if any man will hurt them, fire proceedeth out of their mouth, and devoureth their enemies: and if any man will hurt them, he must in this manner be killed.
[6] These have power to shut heaven, that it rain not in the days of their prophecy: and have power over waters to turn them to blood, and to smite the earth with all plagues, as often as they will.
There are two images in this chapter, the temple and the two witnesses. The temple (vv.1,2) is connected with 70 AD, but looks beyond to the church age and alludes to the temple in Ezekiel chapters 40-48. The word "temple" in Greek is "naos" which can be used for the temple at Jerusalem (but only of the Holy place or the Holy of Holies), or for the spiritual temple consisting of the saints of all ages joined together by and in Christ. This part of the temple was to be preserved while the rest was given over to the Gentiles (v. 2). The New Testament uses the "temple of God" to describe the church: "Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you? If any man defile the temple of God, him shall God destroy; for the temple of God is holy, which temple ye are" (1 Corinthians 3:16,17).
Further linking the Ezekiel temple to this temple (v. 1), both temple's are measured: "And he brought me thither, and, behold, there was a man, whose appearance was like the appearance of brass, with a line of flax in his hand, and a measuring reed; and he stood in the gate. And the man said unto me, Son of man, behold with thine eyes, and hear with thine ears, and set thine heart upon all that I shall shew thee; for to the intent that I might shew them unto thee art thou brought hither: declare all that thou seest to the house of Israel. And behold a wall on the outside of the house round about, and in the man's hand a measuring reed of six cubits long by the cubit and an hand breadth: so he measured the breadth of the building, one reed; and the height, one reed" (Ezekiel 40:3-5). It seems evident that this temple or "naos" (v. 1) and the Ezekiel temple are representative of the church or where Jesus dwells; notice the measuring of the heavenly city later in the book: "And he that talked with me had a golden reed to measure the city, and the gates thereof, and the wall thereof. And the city lieth foursquare, and the length is as large as the breadth: and he measured the city with the reed, twelve thousand furlongs. The length and the breadth and the height of it are equal. . . And the city had no need of the sun, neither of the moon, to shine in it: for the glory of God did lighten it, and the Lamb is the light thereof." (Revelation 21:15,16,23).
However, Ezekiel is told to measure the outer court (Ezekiel 40:17ff.) whereas John is not told to do so because it is given unto the Gentiles and the holy city shall they tread under foot for forty-two months (v. 2). Jesus likewise made a similar prophetic statement concerning the destruction of Jerusalem in 70 AD, "And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled" (Luke 21:24). However, Jerusalem was not trodden under foot for 42 months (v. 2) but was under siege for five months; this number could be figurative or in relation to Jesus' ministry symbolizing the entire church age.
This (v. 2) is the first reference in the book of Revelation to 42 months. As with in the book of Daniel, the forty and two months (v. 2), or three and a half years, or time, times and half a time (Revelation 12:14) or 1,260 days (v. 3) are viewed by many futurist dispensationalists as two back to back periods of a seven-year Tribulation with modern Jerusalem and a rebuilt temple. However, this period of three and half years matches just as easily either period of Neronian persecution from November 64 to June 68 AD or 70 AD to 73 AD when Rome trampled the city under foot (v. 2). All of these references to three and half years throughout the book of Revelation including verses 2 and 3 probably refer to the same three and half year period rather than two periods as many futurists assume. This period of time may also be a reference to the entire church age, symbolically portrayed by the three and a half years of Jesus' ministry.
Futurists have many schemes in working out a future "Great Tribulation." But these time periods don't necessarily have to be literal but figurative, also having a preterist fulfillment. A reason to conclude this is figurative of God's perfect timing is the fact that Jesus said, "For in those days shall be affliction, such as was not from the beginning of the creation which God created unto this time, neither shall be. And except that the Lord had shortened those days, no flesh should be saved: but for the elect's sake, whom he hath chosen, he hath shortened the days" (Mark 13:19,20). Thus, if the period of three and a half years spoken of in Revelation is the same period spoken of in Daniel, then the 1,290 days (Daniel 12:11) becomes shortened to a time and times and half a time (Revelation 12:14) of 1,260 days (Revelation 12:6; 10:3) which is thirty days less fulfilling what Jesus said "he hath shortened the days." The 1,335 days (Daniel 12:13) would then be figuratively speaking of those who go above and beyond suffering tribulation, persecution and affliction during that time whether future or not.
Other parallel passages including this time frame (vv. 2,3) say of the woman, "the woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand two hundred and threescore days" (Revelation 12:6), "And to the woman were given two wings of a great eagle, that she might fly into the wilderness, into her place, where she is nourished for a time, and times, and half a time, from the face of the serpent" (Revelation 12:14), and speak of the beast: "And there was given unto him a mouth speaking great things and blasphemies; and power was given unto him to continue forty and two months" (Revelation 13:5), "And he shall speak great words against the most High, and shall wear out the saints of the most High, and think to change times and laws: and they shall be given into his hand until a time and times and the dividing of time" (Daniel 7:25), "And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. But go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days" (Daniel 12:11-13).
The two witnesses (v. 3) are reminiscent of Moses and Elijah considering they have power to shut heaven that it does not rain (v. 6) as did Elijah, "And Elijah the Tishbite, who was of the inhabitants of Gilead, said unto Ahab, As the LORD God of Israel liveth, before whom I stand, there shall not be dew nor rain these years, but according to my word" (1 Kings 17:1). Elijah also called fire down from heaven (1 Kings 18:1-38) and similarly fire proceeds out of these witnesses mouths. Also the two witnesses have power to turn waters into blood and smite the earth with plagues (v. 6) as did Moses: "And the fish that is in the river shall die, and the river shall stink; and the Egyptians shall lothe to drink of the water of the river. And the LORD spake unto Moses, Say unto Aaron, Take thy rod, and stretch out thine hand upon the waters of Egypt, upon their streams, upon their rivers, and upon their ponds, and upon all their pools of water, that they may become blood; and that there may be blood throughout all the land of Egypt, both in vessels of wood, and in vessels of stone. And Moses and Aaron did so, as the LORD commanded; and he lifted up the rod, and smote the waters that were in the river, in the sight of Pharaoh, and in the sight of his servants; and all the waters that were in the river were turned to blood. And the fish that was in the river died; and the river stank, and the Egyptians could not drink of the water of the river; and there was blood throughout all the land of Egypt" (Exodus 7:18-21).
Many futurists will suggest that these two witnesses (v. 3) are, in fact, Moses and Elijah. Others have suggested Enoch and Elijah since these men did not die (Genesis 5:24; 2 Kings 2:11). Those who would argue the case for Enoch and Elijah support the idea by saying everyone must die and Enoch and Elijah must come back: "it is appointed unto men once to die, but after this the judgment" (Hebrews 9:27). However, Paul indicated that not everyone would die (1 Thessalonians 4:16,17; 1 Corinthians 15:51-54). They would argue that Malachi prophesied, "Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the LORD: And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse" (Malachi 4:5,6). Many will say that prophesy is concerning the second coming of Jesus and is linked to one of the two witnesses spoken of here (v. 3) in Revelation. However, Jesus said this was fulfilled by John the Baptist, "For all the prophets and the law prophesied until John. And if ye will receive it, this is Elias, which was for to come" (Matthew 11:13,14), and we need not look for a future fulfillment unless the prophecy has a dual fulfillment.
A non-futurist consideration in interpreting who these two witnesses (v. 3) are can be taken from the Old Testament: "At the mouth of two witnesses, or three witnesses, shall he that is worthy of death be put to death; but at the mouth of one witness he shall not be put to death" (Deuteronomy 17:6). The implication here is that there isn't two literal witnesses but a certain, undeniable witness. Jesus also sent His disciples out two by two (Mark 6:7) and said to them, "Again I say unto you, That if two of you shall agree on earth as touching any thing that they shall ask, it shall be done for them of my Father which is in heaven. For where two or three are gathered together in my name, there am I in the midst of them." (Matthew 18:19). The fire proceeding forth from the prophets mouth could be an idea taken from Jeremiah, "Wherefore thus saith the LORD God of hosts, Because ye speak this word, behold, I will make my words in thy mouth fire, and this people wood, and it shall devour them" (Jeremiah 5:14). Again, the passage may be conveying a Christian witness as the prophets before them.
Furthermore, the Old Testament prophet images could be alluding to the New Testament disciples of Jesus because "the testimony of Jesus is the spirit of prophecy" (Revelation 19:10). The two witnesses (v. 3) do not have to be literal but could be a representation of the church as a whole, especially if the three and a half years, also the length of Jesus' ministry, is symbolic of the entire church age. Some have argued that these two witnesses not only generally signify a Christian witness, but could specifically be James (the brother of Jesus) and someone else living at the time of the Jewish war. If prior to 70 AD, then two possible witnesses to consider would be James, the brother of John who was killed by Herod with the sword (Acts 12:2) and Steven who was stoned by the Sanhedrin (Acts 8:1,2). Obviously, the circumstances would not be literal but would be speaking figuratively of their deaths and vindication (the destruction of Jerusalem in 70 AD). Since the beast makes war with them (Revelation 7:11), the idea that the two witnesses are figurative could refer to the whole church witness either during the church age or the approximate period of three and a half years leading up to 70 AD. In support of the two witnesses being the church or body of Jesus Christ, in Revelation 11:9, "And they of the people and kindreds and tongues and nations shall see their dead bodies three days and an half," the word for "bodies" is actually not plural in the Greek but singular "body" or "corpse."
These two witnesses are described as olive trees and candle sticks standing before God (v. 4). The imagery here is mainly taken from the prophet Zechariah: "And the angel that talked with me came again, and waked me, as a man that is wakened out of his sleep, And said unto me, What seest thou? And I said, I have looked, and behold a candlestick all of gold, with a bowl upon the top of it, and his seven lamps thereon, and seven pipes to the seven lamps, which are upon the top thereof: And two olive trees by it, one upon the right side of the bowl, and the other upon the left side thereof. So I answered and spake to the angel that talked with me, saying, What are these, my lord? Then the angel that talked with me answered and said unto me, Knowest thou not what these be? And I said, No, my lord. Then he answered and spake unto me, saying, This is the word of the LORD unto Zerubbabel, saying, Not by might, nor by power, but by my spirit, saith the LORD of hosts." (Zechariah 4:1-6). The olive trees in Zechariah symbolize Joshua the High Priest and Zerubabel the governor. David said, "But I am like a green olive tree in the house of God: I trust in the mercy of God for ever and ever" (Psalm 52:8). So these witnesses trust in the Spirit and mercy of God. The nation of Israel was also called an olive tree, "The LORD called thy name, A green olive tree, fair, and of goodly fruit: with the noise of a great tumult he hath kindled fire upon it, and the branches of it are broken" (Jeremiah 11:16).
Revelation 11:7-12
[7] And when they shall have finished their testimony, the beast that ascendeth out of the bottomless pit shall make war against them, and shall overcome them, and kill them.
[8] And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified.
[9] And they of the people and kindreds and tongues and nations shall see their dead bodies three days and an half, and shall not suffer their dead bodies to be put in graves.
[10] And they that dwell upon the earth shall rejoice over them, and make merry, and shall send gifts one to another; because these two prophets tormented them that dwelt on the earth.
[11] And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them.
[12] And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them.
Some preterists may suggest that this would be understood as Titus' attempt via the Roman Empire (or the beast) (v. 7) overcoming the Christian witness in Jerusalem (which spiritually is called Sodom and Egypt where also our Lord was crucified) (v. 8) much like the following passage: "And it was given unto him to make war with the saints, and to overcome them: and power was given him over all kindreds, and tongues, and nations" (Revelation 13:7). Similarly, found in the book of Daniel, "I beheld, and the same horn made war with the saints, and prevailed against them" (Daniel 7:21). The beast that ascends out of the bottomless pit (v. 7) is described later in the vision: "And I stood upon the sand of the sea, and saw a beast rise up out of the sea, having seven heads and ten horns, and upon his horns ten crowns, and upon his heads the name of blasphemy" (Revelation 13:1), however, the opening of the pit was earlier in chapter 9 with the sounding of the fifth angel and plague of locusts (Revelation 9:1,2).
Clearly Jerusalem is in view (v. 8) being spiritually called Sodom and Egypt where our Lord was crucified. Since this is true, we might also safely assume that Jerusalem or the nation of Israel is in view for Babylon as well (Revelation 14:8).
According to most preterists, this (v. 8) could have been literally fulfilled in the martyring of men like James the brother of Jesus . In this case, the three and a half days (v. 9) would be symbolical for a short period of time after which the Christians are vindicated. Also noteworthy, the word for "bodies" of the witnesses is translated from the Greek word "ptoma" meaning a singular body, corpse, or carcass; this supports the idea of the two witnesses being symbolic of the general church witness during this time which could be during the time frame of 70 AD or in regard to the entire church age.
"The dead bodies of thy servants have they given to be meat unto the fowls of the heaven, the flesh of thy saints unto the beasts of the earth. Their blood have they shed like water round about Jerusalem; and there was none to bury them" (Psalm 79:2,3). The idea of not burying bodies (v. 9) could correspond to the great shame of not being buried or the Roman Empire believing they had crushed the Christian opposition. Yet, the resurrection (v. 11) of the witnesses signifies the vindication of God.
The people of kindreds and tongues and nations (v. 9) are those Gentile nations that surround Jerusalem, "The waters which thou sawest, where the whore sitteth, are peoples, and multitudes, and nations, and tongues" (Revelation 17:5).
The futurist will easily take all of this (vv. 1-12) to be events taking place to Moses and Elijah or another pair of future prophets possibly viewed on a global scale through television and the internet. A more non-literal futurist approach could view the two witnesses as the church and the forty two months (Revelation 11:2) as the entire church age at the end of which the beast overcomes them (v. 7, Revelation 13:7) and they are resurrected (Revelation 7:11) at the Rapture of the church and return of Jesus.
Some of these futurist ideas would not dismiss a general preterist view. If the two witnesses are the church and the three and a half years are the church age, then, "Come up hither" (v. 12) may be a reference to the Rapture at the very end of all things followed by the third woe (Revelation 11:14) and the seventh trumpet (Revelation 11:15) at the Second Coming of Jesus.
Revelation 11:13-14
[13] And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven.
[14] The second woe is past; and, behold, the third woe cometh quickly.
If we understand this chapter to be referring to the killing and persecution of Christians by the Roman Empire, the tenth of the city that fell (v. 13) may allude to God taking a tithe (Numbers 18:21) of Jerusalem as a warning of the wrath to come. The 7,000 men slain in the earthquake (v. 13) may also lead us to consider the symbolism of the number in terms of the 7,000 who were of the faithful remnant in Elijah's day (1 Kings 19:18; Romans 11:4), but in this case, there is a reversal of 7,000 wicked in Israel rather than a remnant (v. 13).
Revelation 11:15-19
[15] And the seventh angel sounded; and there were great voices in heaven, saying, The kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever.
[16] And the four and twenty elders, which sat before God on their seats, fell upon their faces, and worshipped God,
[17] Saying, We give thee thanks, O Lord God Almighty, which art, and wast, and art to come; because thou hast taken to thee thy great power, and hast reigned.
[18] And the nations were angry, and thy wrath is come, and the time of the dead, that they should be judged, and that thou shouldest give reward unto thy servants the prophets, and to the saints, and them that fear thy name, small and great; and shouldest destroy them which destroy the earth.
[19] And the temple of God was opened in heaven, and there was seen in his temple the ark of his testament: and there were lightnings, and voices, and thunderings, and an earthquake, and great hail.
"And in the days of these kings shall the God of heaven set up a kingdom, which shall never be destroyed: and the kingdom shall not be left to other people, but it shall break in pieces and consume all these kingdoms, and it shall stand for ever" (Daniel 2:44); some futurists have argued using this passage in Daniel that the kingdom of God would not be established until the last days. It seems obvious, however, that the spiritual kingdom which Jesus established was established during the Roman empire and "in the days of these kings" refers to that generation. Although these beast empires in Daniel and Revelation are very similar and could both be speaking of Rome, I do not want to dismiss the idea the Revelation beast could be a conglomerate beast separate from the beast portrayed in the book of Daniel, but not excluding the Roman empire. That said, verse 15 could be easily interpreted as being fulfilled in 70 AD as the prophecy in Daniel or in the future return of Jesus.
Some have identified this seventh trumpet (v. 15) with the Rapture. In favor of this view are the other verses we have on the Rapture in which Paul mentions it takes place at the last trumpet. "Behold, I shew you a mystery; we shall not all sleep, but we shall all be changed, in a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed. For this corruptible must put on incorruption, and this mortal must put on immortality" (1 Corinthians 15:51-53). "For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first: then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord" (1 Thessalonians 4:16,17).
The mystery of God will be finished in the days of the seventh trumpet (v. 15): "But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets" (Revelation 10:7). In this sense, the Rapture occurring at the seventh trumpet, the mystery of God would be finished with the mission of the church complete and then the church rescued out of the world from God's wrath at the Second Coming of Jesus.
However, Paul had not seen this book when he wrote the Corinthians. We should not dismiss the idea based on that fact because he would have known by divine revelation. But trumpets are just symbols that are used in the Old Testament and their main purpose is to get attention, to announce the beginning of festivals, and to call armies to battle. Also, there is no mention of the Lord descending from heaven or the voice of the archangel (1 Thessalonians 4:16,17).
Therefore, verse 15 does not necessarily have to be referring to the Rapture, although a futurist view of the seventh trumpet at the end of the world would not completely dismiss the preterist view at this point. It would not be unnatural for John to put the end of the world in chapter 11 because chapters 1-11 and chapters 12-22 speak of the same events, both of which end with the Second Coming of Jesus. It is not unreasonable to suggest that the majority of the book of Revelation foretells the events of 70 AD while a small part glances into the church age and the end of the world. If the seventh trumpet (vv. 15-19) occurs at the end of the world, chapters 10 and 11 would make the connection from 70 AD to the future Second Coming of Jesus.
Those who contend that the sounding of the seventh trumpet was fulfilled in 70 AD add that since Jerusalem fell, the world has become the kingdom and domain of Jesus in fulfillment of verse 15. The "time of the dead that they should be judged" (v. 18) can also be in regard to the vindication of the servants the prophets and the saints (v. 18). Indeed, Jesus said, "Wherefore, behold, I send unto you prophets, and wise men, and scribes: and some of them ye shall kill and crucify; and some of them shall ye scourge in your synagogues, and persecute them from city to city: That upon you may come all the righteous blood shed upon the earth, from the blood of righteous Abel unto the blood of Zacharias son of Barachias, whom ye slew between the temple and the altar. Verily I say unto you, All these things shall come upon this generation. O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not!" (Matthew 23:34-37).
The temple of God being opened in heaven (v. 19) may correspond to the events spoken of, possibly in greater detail in chapter 15: "And I saw another sign in heaven, great and marvellous, seven angels having the seven last plagues; for in them is filled up the wrath of God. And I saw as it were a sea of glass mingled with fire: and them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God. And they sing the song of Moses the servant of God, and the song of the Lamb, saying, Great and marvellous are thy works, Lord God Almighty; just and true are thy ways, thou King of saints. Who shall not fear thee, O Lord, and glorify thy name? for thou only art holy: for all nations shall come and worship before thee; for thy judgments are made manifest. And after that I looked, and, behold, the temple of the tabernacle of the testimony in heaven was opened: And the seven angels came out of the temple, having the seven plagues, clothed in pure and white linen, and having their breasts girded with golden girdles. And one of the four beasts gave unto the seven angels seven golden vials full of the wrath of God, who liveth for ever and ever. And the temple was filled with smoke from the glory of God, and from his power; and no man was able to enter into the temple, till the seven plagues of the seven angels were fulfilled" (Revelation 15:1-8).
King David spoke of judgment as vindication from his wicked enemies: "The LORD shall judge the people: judge me, O LORD, according to my righteousness, and according to mine integrity that is in me. Oh let the wickedness of the wicked come to an end; but establish the just: for the righteous God trieth the hearts and reins" (Psalm 7:8,9). This ultimate judgment and vindication will be at the Second Coming and judgment of Jesus, and this may be what's in view with this chapter. "I beheld till the thrones were cast down, and the Ancient of days did sit, whose garment was white as snow, and the hair of his head like the pure wool: his throne was like the fiery flame, and his wheels as burning fire" (Daniel 7:9).
PART THREE: CHAPTERS 12-19
CHAPTER 12
Revelation 12:1-6
[1] And there appeared a great wonder in heaven; a woman clothed with the sun, and the moon under her feet, and upon her head a crown of twelve stars:
[2] And she being with child cried, travailing in birth, and pained to be delivered.
[3] And there appeared another wonder in heaven; and behold a great red dragon, having seven heads and ten horns, and seven crowns upon his heads.
[4] And his tail drew the third part of the stars of heaven, and did cast them to the earth: and the dragon stood before the woman which was ready to be delivered, for to devour her child as soon as it was born.
[5] And she brought forth a man child, who was to rule all nations with a rod of iron: and her child was caught up unto God, and to his throne.
[6] And the woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand two hundred and threescore days.
This is the second major division of the book. While chapter 10 gave an interlude between the sixth and seventh trumpet in Chapter 11 (which may be future). Chapter 12 brings the narrative back to the birth of Jesus and the very beginning of the church age. Chapters 1-11 may make up one prophecy and chapters 12-22 describe the same prophecy differently while focusing on different details.
The woman clothed with the sun, and the moon under her feet with a crown of twelve stars upon her head suggests that this woman is Israel (v. 1). The imagery is picked up from Joseph's dream concerning the children of Israel: "And he dreamed yet another dream, and told it his brethren, and said, Behold, I have dreamed a dream more; and, behold, the sun and the moon and the eleven stars made obeisance to me. And he told it to his father, and to his brethren: and his father rebuked him, and said unto him, What is this dream that thou hast dreamed? Shall I and thy mother and thy brethren indeed come to bow down ourselves to thee to the earth?" (Genesis 37:9,10).
Similar to this woman giving birth to this man child (vv. 2,6), Zion (Isaiah 66:8) is clearly the nation of Israel as well and the man child spoken of by the prophet Isaiah and John is Jesus. "Before she travailed, she brought forth; before her pain came, she was delivered of a man child. Who hath heard such a thing? who hath seen such things? Shall the earth be made to bring forth in one day? or shall a nation be born at once? for as soon as Zion travailed, she brought forth her children" (Isaiah 66:7-8). Many scholars today will assume that the nation being born at once (Isaiah 66:8) is the nation of Israel being reborn on May 15, 1948. They argue that just as a woman in labor gives birth in one day, so in one day the nation of Israel was born (the United States issued a statement recognizing Israel's sovereignty that day). Only hours before, a United Nations mandate expired ending the British control of the land of Israel. However, it seems more obvious that the "nation" spoken of (Isaiah 66:8) is the Messianic kingdom of God ruled by the Man Child Jesus with a rod of iron. The nation that was born at once in one day when she (Zion) was delivered of the man child was the Messianic kingdom. The labor pains (v. 2) are symbolic of Israel's political chaos and tribulation under the oppressive nations such as Egypt, Assyria, Babylon and Greece.
Isaiah 26:17-18 also has this motif of pregnancy, labor pains, and child birth (v. 2): "Like as a woman with child, that draweth near the time of her delivery, is in pain, and crieth out in her pangs; so have we been in thy sight, O LORD. We have been with child, we have been in pain, we have as it were brought forth wind; we have not wrought any deliverance in the earth; neither have the inhabitants of the world fallen." Israel is pictured as with child symbolic of bringing forth fruit of deliverance. She went through labor but brought forth wind. Israel was destined to bring forth her King Jesus which which God eventually fulfilled accompanied with fruit of deliverance.
The dragon (v. 3) is obviously the devil (Revelation 20:2) and is seen disguised later in the book. Here the dragon or Satan is pictured with seven heads and ten horns (v. 3), just as the beast is described later with the same characteristics, "And I stood upon the sand of the sea, and saw a beast rise up out of the sea, having seven heads and ten horns, and upon his horns ten crowns, and upon his heads the name of blasphemy. . . So he carried me away in the spirit into the wilderness: and I saw a woman sit upon a scarlet coloured beast, full of names of blasphemy, having seven heads and ten horns . . . The beast that thou sawest was, and is not; and shall ascend out of the bottomless pit, and go into perdition: and they that dwell on the earth shall wonder, whose names were not written in the book of life from the foundation of the world, when they behold the beast that was, and is not, and yet is. And here is the mind which hath wisdom. The seven heads are seven mountains, on which the woman sitteth. And there are seven kings: five are fallen, and one is, and the other is not yet come; and when he cometh, he must continue a short space. And the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition. And the ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power as kings one hour with the beast.. . . And the woman which thou sawest is that great city, which reigneth over the kings of the earth." (Revelation 13:1; 17:3,8-10,18).
The dragon's tail drew a third part of the stars of heaven and cast them to the earth (v. 4) similar to the actions of the little horn spoken of in Daniel: "And it waxed great, even to the host of heaven; and it cast down some of the host and of the stars to the ground, and stamped upon them" (Daniel 8:10). The fulfillment of this prophecy was in Antiochus Epiphanes. After Roman armies stopped him from conquering the world, he turned to Jerusalem and killed some eighty thousand Jews and sold another forty thousand into slavery. He forbade Jewish worship with the death penalty. Observance of the Sabbath and the reading of the Scripture was prohibited. He replaced the Feast of Tabernacles with the Feast of Bacchanalia or worship of Bacchus, the god of pleasure and wine. Antiochus Epiphanes threw the truth to the ground by ordering every copy of the Torah to be burned. Antiochus Epiphanes went into the Jewish temple and brought a pig, an unclean animal, into the sanctuary for sacrifice. He slit the pig's throat and sprayed the blood all over the altar and the temple. The temple was profaned. The temple was renamed the Temple of Jupiter Hellenius and many Jews suffered severe persecution under the rule of Antiochus. Therefore, the stars (v. 4) may be referring to righteous people whom the dragon persecutes like the stars mentioned in Daniel 8:10, the people who Antiochus Epiphanes killed. Another theory is that one third of the angels or stars (v. 4) fell and became demons with Satan's rebellion, usually said to have happened before Adam and Eve were created, but the time frame of this prophecy doesn't support that specific conclusion.
The dragon was ready to devour the woman's child before he was born (v. 4), an indication that Satan had some foreknowledge that the Messiah was about to be born, maybe because of the angel Gabriel's frequent trips to Nazareth (Luke 1:18-20,26-28) or the prophecies in the book of Daniel. One of Satan's attempts to devour the Child before He was born was recorded in the gospel of Matthew when the devil used King Herod as an instrument of wickedness: "Then Herod, when he saw that he was mocked of the wise men, was exceeding wroth, and sent forth, and slew all the children that were in Bethlehem, and in all the coasts thereof, from two years old and under, according to the time which he had diligently inquired of the wise men" (Matthew 2:16).
The man child (v. 5) can be unquestionably identified as Jesus the Messiah ruling nations with a rod of iron, "And he was clothed with a vesture dipped in blood: and his name is called The Word of God. . . . And out of his mouth goeth a sharp sword, that with it he should smite the nations: and he shall rule them with a rod of iron: and he treadeth the winepress of the fierceness and wrath of Almighty God" (Revelation 19:13,15). This idea of ruling with a rod of iron is also depicted in other Messianic passages: "Ask of me, and I shall give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession. Thou shalt break them with a rod of iron; thou shalt dash them in pieces like a potter's vessel" (Psalm 2:8,9), "And he that overcometh, and keepeth my works unto the end, to him will I give power over the nations: And he shall rule them with a rod of iron; as the vessels of a potter shall they be broken to shivers: even as I received of my Father" (Revelation 2:26,27). Immediately, the Child is caught up to God and to His throne (v. 5) skipping over Jesus' entire earthly life. "And when he had spoken these things, while they beheld, he was taken up; and a cloud received him out of their sight" (Acts 1:9). The focus is not Jesus' life or ministry, but what happened to His people after His ascension.
Again the woman (vv. 1-6) is Israel, but here is limited to the remnant of faithful Israel that accepted Christ (identified in Revelation 12:17) in contrast with the woman/whore (unfaithful Israel) that sits on the beast (Revelation 17:3-18). She, faithful Israel, flees into the wilderness (v. 6) where God has a place of nourishing and protection from the serpent (Revelation 12:14) for 1,260 days (v. 6), the same period of time that the outer court of the temple would be trodden under foot by Gentiles (Revelation 11:2), the two witnesses prophesy (Revelation 11:3), the amount of time the beast will be given power to continue (Revelation 13:5). Revelation 12:14 also mentions this flight into the wilderness, "And to the woman were given two wings of a great eagle, that she might fly into the wilderness, into her place, where she is nourished for a time, and times, and half a time, from the face of the serpent." All of these verses are deliberate references back to the Exodus story wherein the dragon symbolized Egypt in the Old Testament as the persecutor of Israel (Isaiah 51:9,10; Ezekiel 29:3), but here Rome the beast is the persecutor along with the nation of Israel, the whore that rides the beast (Revelation 17). In the exodus, Israel was bore on eagle's wings in their flight from Egypt (Exodus 19:3-5). Likewise, the woman here (v. 6) can be seen as the remnant of Christian Jews in 69 AD that fled into the wilderness, to Pella, before the siege of the city where they are supernaturally fed (v. 6) as the Israelites were fed manna in the wilderness (Exodus 16:15). This act of fleeing to the wilderness by those faithful Jewish Christians in Israel was in fulfillment of Jesus' commands in the Olivet Discourse (Matthew 24:15-21). In this sense, the 1,260 days (v. 6) corresponds to the Neronian persecution from November 64 to June 68 AD (v. 2). This period of time may also be a reference to the entire church age, symbolically portrayed by the three and a half years of Jesus' ministry.
Revelaiton 12:7-12
[7] And there was war in heaven: Michael and his angels fought against the dragon; and the dragon fought and his angels,
[8] And prevailed not; neither was their place found any more in heaven.
[9] And the great dragon was cast out, that old serpent, called the Devil, and Satan, which deceiveth the whole world: he was cast out into the earth, and his angels were cast out with him.
[10] And I heard a loud voice saying in heaven, Now is come salvation, and strength, and the kingdom of our God, and the power of his Christ: for the accuser of our brethren is cast down, which accused them before our God day and night.
[11] And they overcame him by the blood of the Lamb, and by the word of their testimony; and they loved not their lives unto the death.
[12] Therefore rejoice, ye heavens, and ye that dwell in them. Woe to the inhabiters of the earth and of the sea! for the devil is come down unto you, having great wrath, because he knoweth that he hath but a short time.
Dispensationalists suggest that this war in heaven is during or begins a future tribulation period but there is not much within the passage in favor of this view. There are clues within Scripture as to when this war between Michael and the dragon (v. 7). When Satan was cast out of heaven (v. 9), Jesus saw these events because He said in regard to their casting out of demons, "I beheld Satan as lightning fall from heaven" (Luke 10:18). Jesus also said to the disciples, "Now is the judgment of this world: now shall the prince of this world be cast out" (John 12:31). This was the only other reference in the Bible to the casting out of Satan which appears to be at His death on the cross when He paid for the sins of the world since this was the context of when Satan is cast out: "Now is my soul troubled; and what shall I say? Father, save me from this hour: but for this cause came I unto this hour. . . And I, if I be lifted up from the earth, will draw all men unto me. This he said, signifying what death he should die" (John 12:27,32,33). While the Old Testament accounts describe Satan having access to heaven and earth (Genesis 3:1-4; Job 1:6), it seems here (v. 9) the devil is forever banished from heaven. Furthermore, verse 10 strengthens the argument for the casting out of Satan to be at the time of the crucifixion: "Now is come salvation, and strength, and the kingdom of our God." Therefore, the battle between the dragon and Michael must have been during the events that led up to the cross and Jesus' earthly ministry.
The idea of Satan as the accuser of the brethren (v. 10) appears all throughout the Bible, for example: "And the LORD said unto Satan, Hast thou considered my servant Job, that there is none like him in the earth, a perfect and an upright man, one that feareth God, and escheweth evil? Then Satan answered the LORD, and said, Doth Job fear God for nought?" (Job 1:8,9); "And he shewed me Joshua the high priest standing before the angel of the LORD, and Satan standing at his right hand to resist him. And the LORD said unto Satan, The LORD rebuke thee, O Satan; even the LORD that hath chosen Jerusalem rebuke thee: is not this a brand plucked out of the fire?" (Zechariah 3:1,2); "And Satan stood up against Israel, and provoked David to number Israel" (1 Chronicles 21:1). The word Satan or means "adversary" or "one who withstands" in Hebrew.
The brethren overcame Satan (v. 11) by the blood of the Lamb, not by their own power; it is the power of God through the blood of Jesus that gives us victory over Satan: "And the God of peace shall bruise Satan under your feet shortly" (Romans 16:20). Thus, this (v. 11) is a picture of warfare for the entire church (also Revelation 12:17). After the cross, God could would no more listen the accusations of Satan: "What shall we then say to these things? If God be for us, who can be against us? He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things? Who shall lay any thing to the charge of God's elect? It is God that justifieth. Who is he that condemneth? It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us" (Romans 8:31-34). Additionally, they did not love their lives unto death (v. 11) fulfilling what Jesus commands all of His disciples for victory in the Gospel, "If any man come to me, and hate not his father, and mother, and wife, and children, and brethren, and sisters, yea, and his own life also, he cannot be my disciple" (Luke 14:26). "Verily, verily, I say unto you, Except a corn of wheat fall into the ground and die, it abideth alone: but if it die, it bringeth forth much fruit. He that loveth his life shall lose it; and he that hateth his life in this world shall keep it unto life eternal. If any man serve me, let him follow me; and where I am, there shall also my servant be: if any man serve me, him will my Father honour" (John 12:24-26).
The heavens and them that dwell in them are told to rejoice for the sake of the victory in Christ (v. 12): "Let the heavens rejoice, and let the earth be glad; let the sea roar, and the fulness thereof. Let the field be joyful, and all that is therein: then shall all the trees of the wood rejoice Before the LORD: for he cometh, for he cometh to judge the earth: he shall judge the world with righteousness, and the people with his truth" (Psalm 96:11-13); "Sing, O heavens; and be joyful, O earth; and break forth into singing, O mountains: for the LORD hath comforted his people, and will have mercy upon his afflicted" (Isaiah 49:13). On the other hand, a woe is pronounced to the earth or land (v. 12) for the devil has come down having great wrath and short time. This phrase "inhabitants of the earth" (v. 12) is used two other times in the book, all probably referring to the "land" of Israel rather than "earth": "And I beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, Woe, woe, woe, to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels, which are yet to sound!" (Revelation 8:13); "With whom the kings of the earth have committed fornication, and the inhabitants of the earth have been made drunk with the wine of her fornication" (Revelation 17:2). The latter verse in particular should be translated "land", especially if the harlot is Jerusalem.
Revelation 12:13-17
[13] And when the dragon saw that he was cast unto the earth, he persecuted the woman which brought forth the man child.
[14] And to the woman were given two wings of a great eagle, that she might fly into the wilderness, into her place, where she is nourished for a time, and times, and half a time, from the face of the serpent.
[15] And the serpent cast out of his mouth water as a flood after the woman, that he might cause her to be carried away of the flood.
[16] And the earth helped the woman, and the earth opened her mouth, and swallowed up the flood which the dragon cast out of his mouth.
[17] And the dragon was wroth with the woman, and went to make war with the remnant of her seed, which keep the commandments of God, and have the testimony of Jesus Christ.
These passages (vv. 13-17) are a reference to the remnant of Jews (the Christians) fleeing to the wilderness, to Pella, in 69 AD prior to the destruction of Jerusalem picking up language descriptive of Israel's time of wandering in the wilderness after the exodus from Egypt.
Again, the time and times and half a time (v. 14) are like the words spoken by the prophet Daniel: "Until the Ancient of days came, and judgment was given to the saints of the most High; and the time came that the saints possessed the kingdom. Thus he said, The fourth beast shall be the fourth kingdom upon earth, which shall be diverse from all kingdoms, and shall devour the whole earth, and shall tread it down, and break it in pieces. And the ten horns out of this kingdom are ten kings that shall arise: and another shall rise after them; and he shall be diverse from the first, and he shall subdue three kings. And he shall speak great words against the most High, and shall wear out the saints of the most High, and think to change times and laws: and they shall be given into his hand until a time and times and the dividing of time" (Daniel 7:22-25). This time and times and half a time correspond to when faithful Israel flees into the wilderness where God has a place of nourishing and protection from the serpent (v. 14) for 1,260 days (Revelation 12:6), the same period of time that the outer court of the temple would be trodden under foot by Gentiles (Revelation 11:2), the time that the two witnesses prophesy (Revelation 11:3), and the amount of time the beast will be given power to continue (Revelation 13:5). The woman here (v. 14) can be seen as the remnant of Christian Jews in 69 AD that fled into the wilderness, to Pella, before the siege of the city where they are supernaturally fed as the Israelites were fed manna in the wilderness (Exodus 16:15). In this sense, the time and times and half a time (v. 14) corresponds to the Neronian persecution from November 64 to June 68 AD rather than the first half of a future "Great Tribulation" as many futurists interpreters propose.
Revelation 12:6 spoke of the same events of verse 14, "And the woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand two hundred and threescore days." Similarly, when the Israelites escaped from Egypt, God fed and nourished (v. 14) them supernaturally with manna (Exodus 16:15). The wings of a great eagle (v. 14) are also a reference back to the Exodus story wherein the dragon symbolized Egypt in the Old Testament as the persecutor of Israel: "Awake, awake, put on strength, O arm of the LORD; awake, as in the ancient days, in the generations of old. Art thou not it that hath cut Rahab, and wounded the dragon? Art thou not it which hath dried the sea, the waters of the great deep; that hath made the depths of the sea a way for the ransomed to pass over?" (Isaiah 51:9,10); "Speak, and say, Thus saith the Lord GOD; Behold, I am against thee, Pharaoh king of Egypt, the great dragon that lieth in the midst of his rivers, which hath said, My river is mine own, and I have made it for myself" (Ezekiel 29:3). In the exodus, Israel was bore on eagle's wings (v. 14) in their flight from Egypt: "And Moses went up unto God, and the LORD called unto him out of the mountain, saying, Thus shalt thou say to the house of Jacob, and tell the children of Israel; Ye have seen what I did unto the Egyptians, and how I bare you on eagles' wings, and brought you unto myself. Now therefore, if ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me above all people: for all the earth is mine" (Exodus 19:3-5).
The earth opening up its mouth and swallowing the flood resembles what took place during the rebellion of Korah during the exodus: "So they gat up from the tabernacle of Korah, Dathan, and Abiram, on every side: and Dathan and Abiram came out, and stood in the door of their tents, and their wives, and their sons, and their little children. And Moses said, Hereby ye shall know that the LORD hath sent me to do all these works; for I have not done them of mine own mind. If these men die the common death of all men, or if they be visited after the visitation of all men; then the LORD hath not sent me. But if the LORD make a new thing, and the earth open her mouth, and swallow them up, with all that appertain unto them, and they go down quick into the pit; then ye shall understand that these men have provoked the LORD. And it came to pass, as he had made an end of speaking all these words, that the ground clave asunder that was under them: And the earth opened her mouth, and swallowed them up, and their houses, and all the men that appertained unto Korah, and all their goods" (Numbers 16:27-32). So just as Moses and the faithful were helped in the time of the exodus, so the remnant of Israel, the Christians, would be helped from the dragon during the general time of 70 AD when Rome came against Jerusalem.
Isaiah speaks of the enemy as well, in this case the serpent (v. 16) as a flood: "So shall they fear the name of the LORD from the west, and his glory from the rising of the sun. When the enemy shall come in like a flood, the Spirit of the LORD shall lift up a standard against him" (Isaiah 59:19). And the earth helped the woman, and the earth opened her mouth, and swallowed up the flood which the dragon cast out of his mouth (v. 16) is also very similar to that of Exodus 15:9-12: "The enemy said, I will pursue, I will overtake, I will divide the spoil; my lust shall be satisfied upon them; I will draw my sword, my hand shall destroy them. Thou didst blow with thy wind, the sea covered them: they sank as lead in the mighty waters. Who is like unto thee, O LORD, among the gods? who is like thee, glorious in holiness, fearful in praises, doing wonders? Thou stretchedst out thy right hand, the earth swallowed them."
Verse 17 speaks of the dragon making war with the saints as the case with the two witnesses earlier: "And when they shall have finished their testimony, the beast that ascendeth out of the bottomless pit shall make war against them, and shall overcome them, and kill them" (Revelation 11:7). The testimony of Jesus Christ (v. 17) could be portrayed as follows: "He that believeth on the Son of God hath the witness in himself: he that believeth not God hath made him a liar; because he believeth not the record that God gave of his Son" (1 John 5:10).
CHAPTER 13
Revelation 13:1-4
[1] And I stood upon the sand of the sea, and saw a beast rise up out of the sea, having seven heads and ten horns, and upon his horns ten crowns, and upon his heads the name of blasphemy.
[2] And the beast which I saw was like unto a leopard, and his feet were as the feet of a bear, and his mouth as the mouth of a lion: and the dragon gave him his power, and his seat, and great authority.
[3] And I saw one of his heads as it were wounded to death; and his deadly wound was healed: and all the world wondered after the beast.
[4] And they worshipped the dragon which gave power unto the beast: and they worshipped the beast, saying, Who is like unto the beast? who is able to make war with him?
After the events of chapter 12 regarding the birth of Jesus, chapters 13 and 14 appear to go over material covered previously concerning the fall of Jerusalem, but most futurists apply this chapter to the last three and half years of the "Great Tribulation."
This beast rises up out of the sea (v. 1), symbolic for Gentile powers: "And he saith unto me, The waters which thou sawest, where the whore sitteth, are peoples, and multitudes, and nations, and tongues" (Revelation 17:15). This beast in chapter 13 appears to be the devil in disguise: "And there appeared another wonder in heaven; and behold a great red dragon, having seven heads and ten horns, and seven crowns upon his heads" (Revelation 12:3). However, the beast has ten crowns on the horns whereas the dragon has seven crowns on its heads. The seven heads of the beast (v. 1) later identify the beast as Rome, the "City of Seven Hills": "And here is the mind which hath wisdom. The seven heads are seven mountains, on which the woman sitteth" (Revelation 17:9).
The description of this beast (v. 2) is a conglomeration of the beasts described in the book of Daniel having attributes of all of them like a leopard, with feet of a bear, a mouth as a lion. The lion, the first beast in the book of Daniel, was Babylon (Daniel 7:4), the second beast in the book of Daniel, the bear, was the Medo-Persian Empire (Daniel 7:4), the third beast or leopard was Greece (Daniel 7:6). The beast has seven heads and ten horns with crowns and the name of blasphemy upon each horn (v. 1) similar to that fourth beast, the Roman Empire, described within the book of Daniel: "After this I saw in the night visions, and behold a fourth beast, dreadful and terrible, and strong exceedingly; and it had great iron teeth: it devoured and brake in pieces, and stamped the residue with the feet of it: and it was diverse from all the beasts that were before it; and it had ten horns. I considered the horns, and, behold, there came up among them another little horn, before whom there were three of the first horns plucked up by the roots: and, behold, in this horn were eyes like the eyes of man, and a mouth speaking great things. I beheld till the thrones were cast down, and the Ancient of days did sit, whose garment was white as snow, and the hair of his head like the pure wool: his throne was like the fiery flame, and his wheels as burning fire" (Daniel 7:7-9).
It is probable that this beast in chapter 13 is the same beast identified in the book of Daniel, the Roman Empire, even though Daniel does not mention some of the description which John provides. Though there is much within the book of Revelation to suggest that this beast is specifically Rome, the text may be conveying a separate beast completely by wrapping all of these beasts into one. For this reason, especially if the three and a half years are seen as the whole church age, it has been suggested that the beast represents political powers in general that are opposed to God and His people. But we cannot deny that most of the details, especially Nero (who may have been the expression of the beast at the time of the writing of Revelation), point to Rome as being the beast.
Further identifying the beast with Rome, it said to have the mouth of a lion (v. 2). After the Apostle Paul stood on trial before the emperor of Rome, he wrote, "Notwithstanding the Lord stood with me, and strengthened me; that by me the preaching might be fully known, and that all the Gentiles might hear: and I was delivered out of the mouth of the lion" (2 Timothy 4:17).
The interpretation of the description of this beast is given later: "The beast that thou sawest was, and is not; and shall ascend out of the bottomless pit, and go into perdition: and they that dwell on the earth shall wonder, whose names were not written in the book of life from the foundation of the world, when they behold the beast that was, and is not, and yet is. And here is the mind which hath wisdom. The seven heads are seven mountains, on which the woman sitteth. And there are seven kings: five are fallen, and one is, and the other is not yet come; and when he cometh, he must continue a short space. And the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition. And the ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power as kings one hour with the beast. These have one mind, and shall give their power and strength unto the beast" (Revelation 17:8-13). Likewise, in the book of Daniel, "I beheld, and the same horn made war with the saints, and prevailed against them; Until the Ancient of days came, and judgment was given to the saints of the most High; and the time came that the saints possessed the kingdom. Thus he said, The fourth beast shall be the fourth kingdom upon earth, which shall be diverse from all kingdoms, and shall devour the whole earth, and shall tread it down, and break it in pieces. And the ten horns out of this kingdom are ten kings that shall arise: and another shall rise after them; and he shall be diverse from the first, and he shall subdue three kings" (Daniel 7:21-24).
The deadly wound (v. 3) may be a reference to Nero's suicide. After Nero's suicide, there was about a year of civil wars and turmoil throughout Rome which almost destroyed the empire. The healing of the deadly wound, then would be the continuation of the Roman Empire or a reference to the myth of a "revived Nero" in the time after the emperors death. All of the known world, along with historians, then marveled at the revival of the Roman Empire and payed homage to the war machine (vv.3,4). Later John describes, "And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed" (Revelation 13:11,12).
The question, "Who is able to make war with him?" (v. 4) is answered by the church: "And when they shall have finished their testimony, the beast that ascendeth out of the bottomless pit shall make war against them" (Revelation 11:7). Non only that, but the saints are overcome for a time by the beast (Revelation 11:7; 13:7). Though many Christians died, this is not a physical war as those of the Old Testament but a spiritual war (Ephesians 6:12), strengthened by the verse that comes later: "he that killeth with the sword must be killed with the sword. Here is the patience and the faith of the saints" (Revelation 13:10), similar to the words of Jesus, "Put up again thy sword into his place: for all they that take the sword shall perish with the sword" (Matthew 26:52).
Revelation 13:5-10
[5] And there was given unto him a mouth speaking great things and blasphemies; and power was given unto him to continue forty and two months.
[6] And he opened his mouth in blasphemy against God, to blaspheme his name, and his tabernacle, and them that dwell in heaven.
[7] And it was given unto him to make war with the saints, and to overcome them: and power was given him over all kindreds, and tongues, and nations.
[8] And all that dwell upon the earth shall worship him, whose names are not written in the book of life of the Lamb slain from the foundation of the world.
[9] If any man have an ear, let him hear.
[10] He that leadeth into captivity shall go into captivity: he that killeth with the sword must be killed with the sword. Here is the patience and the faith of the saints.
The beast speaks great things and blasphemies (v. 5), again alluding to the prophecy of Daniel: "I considered the horns, and, behold, there came up among them another little horn, before whom there were three of the first horns plucked up by the roots: and, behold, in this horn were eyes like the eyes of man, and a mouth speaking great things" (Daniel 7:8). Yet again, we have reference to the 42 months as seen earlier: "But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months" (Revelation 11:2). This time and times and half a time correspond to when faithful Israel flees into the wilderness where God has a place of nourishing and protection from the serpent (Revelation 12:14) for 1,260 days (Revelation 12:6), the same period of time that the outer court of the temple would be trodden under foot by Gentiles (Revelation 11:2), the time that the two witnesses prophesy (Revelation 11:3), and the amount of time the beast will be given power to continue (v. 5). The woman here (Revelation 12:6,14) can be seen as the remnant of Christian Jews in 69 AD that fled into the wilderness, to Pella, before the siege of the city. 42 months (v. 5) corresponds with the period of Neronian persecution from November 64 to June 68 AD. As suggested earlier, it could be a reference to the entire church age also. Most futurists assume the 42 months to be a the latter half of the "Great Tribulation" after Satan was cast to the earth in Chapter 12.
The beast was given power to make war with the saints and to overcome them (v. 7), again using similar language from the book of Daniel: "And of the ten horns that were in his head, and of the other which came up, and before whom three fell; even of that horn that had eyes, and a mouth that spake very great things, whose look was more stout than his fellows. I beheld, and the same horn made war with the saints, and prevailed against them" (Daniel 7:20,21). Not only the saints are overcome, but the two witnesses (Revelation 11:7).
The word "worship" (v. 8) is "proskuneo" which does not necessarily have to mean religious devotion but also means paying homage to men of superior rank. Here, it may be referring to Emperor worship in the Roman empire. Also mentioned for those who worship or pay homage to the beast are not written in the book of life (v. 8). This book of life is mentioned elsewhere in Scripture: "And Moses returned unto the LORD, and said, Oh, this people have sinned a great sin, and have made them gods of gold. Yet now, if thou wilt forgive their sin--; and if not, blot me, I pray thee, out of thy book which thou hast written. And the LORD said unto Moses, Whosoever hath sinned against me, him will I blot out of my book" (Exodus 32:31-33); "And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book" (Daniel 12:1); "And I intreat thee also, true yokefellow, help those women which laboured with me in the gospel, with Clement also, and with other my fellowlabourers, whose names are in the book of life" (Philippians 4:3); "He that overcometh, the same shall be clothed in white raiment; and I will not blot out his name out of the book of life, but I will confess his name before my Father, and before his angels" (Revelation 3:5); "The beast that thou sawest was, and is not; and shall ascend out of the bottomless pit, and go into perdition: and they that dwell on the earth shall wonder, whose names were not written in the book of life from the foundation of the world, when they behold the beast that was, and is not, and yet is" (Revelation 17:8).
Verse 9 is repeat of chapter 2:7, "He that hath an ear, let him hear what the Spirit saith unto the churches; To him that overcometh will I give to eat of the tree of life, which is in the midst of the paradise of God." Paul speaks of the rest of Israel apart from the remnant saying, "(According as it is written, God hath given them the spirit of slumber, eyes that they should not see, and ears that they should not hear;) unto this day" (Romans 11:8).
Verse 10 alludes to Jeremiah 15:2 which is a reference to Jerusalem (a premonition of the Babylonian Exile in Jeremiah's time): "And it shall come to pass, if they say unto thee, Whither shall we go forth? then thou shalt tell them, Thus saith the LORD; Such as are for death, to death; and such as are for the sword, to the sword; and such as are for the famine, to the famine; and such as are for the captivity, to the captivity." Also, this (v. 10) demonstrates the pure justice of God as spoken in the beginning, "Whoso sheddeth man's blood, by man shall his blood be shed: for in the image of God made he man" (Genesis 9:6), and affirmed by Jesus, "Put up again thy sword into his place: for all they that take the sword shall perish with the sword" (Matthew 26:52).
Another repeated refrain, "here is the patience of the saints" (v. 10) mentioned again later after mention of the wrath of God poured out upon those who take the mark of the beast: "Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus" (Revelation 14:12). The saints are told to be patiently overcoming the temptations of fighting with the sword and submitting to the beast during this time of tribulation. "Take, my brethren, the prophets, who have spoken in the name of the Lord, for an example of suffering affliction, and of patience. Behold, we count them happy which endure. Ye have heard of the patience of Job, and have seen the end of the Lord; that the Lord is very pitiful, and of tender mercy" (James 5:10,11).
Revelation 13:11-17
[11] And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon.
[12] And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed.
[13] And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men,
[14] And deceiveth them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live.
[15] And he had power to give life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast should be killed.
[16] And he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads:
[17] And that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name.
Dispensational commentators usually link "another beast" (vv. 11,12) to a Jewish false prophet who will speak on behalf of an "Antichrist" figure and make a literal image of the first beast placing it in a literal temple in Jerusalem. Daniel 9 is used as biblical support for this: "And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate" (Daniel 9:27). Dispensationalists say the "he" is the "Antichrist" and not Jesus, the subject (Messiah) of the previous verse.
This second beast does not necessarily have to be a person as dispensationalists assume, but, just as the first beast may be the Roman empire, the second beast may be a political power as well, or a religious system obviously loyal to the Romans. The two horns (v. 11) suggests a little power in contrast with the beast of Rome which has ten horns (Revelation 13:1). Contrary to Jesus, the lamb with seven horns and seven eyes which were the seven spirits of God (Revelation 5:6), this lamb had two horns masquerading as Messiah, but spoke as a dragon (vv. 11,12), or Satan, the father of lies (John 8:44). A preterist understanding views the two-honred lamb in terms of the Jewish leadership prior to 70 AD which joined with the Roman beast to persecute the church. For example, James the Just was slain at the discretion of the high priest and and an assembled sanhedrin of judges. This lamb that spoke as a dragon (v. 11) may also be an allusion to false prophets warned of by Jesus (verified by Josephus) or to Judaizers within the church. Jesus warned, "For there shall arise false Christs, and false prophets, and shall shew great signs and wonders; insomuch that, if it were possible, they shall deceive the very elect" (Matthew 24:24).
This second beast (vv. 11,12) exercises all the power of the first beast, namely power to kill the saints (Revelation 11:7; 13:7). This second beast causes them that dwell in the land to pay homage to the beast whose deadly wound was healed: "And I saw one of his heads as it were wounded to death; and his deadly wound was healed: and all the world wondered after the beast" (Revelation 13:3). Some have identified this second beast as the false prophet mentioned later, "And I saw three unclean spirits like frogs come out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet" (Revelation 16:13).
Verses 13 and 14 use apocalyptic imagery speaking of the ability to persuade of one's prophetic ability. The accusation here is made against the leadership in Jerusalem which aligned itself with Rome against the church. Those Christians that didn't pay homage to Rome were killed. This second beast performs wonders (v. 13) but causes people to worship the beast, and not God: "If there arise among you a prophet, or a dreamer of dreams, and giveth thee a sign or a wonder, And the sign or the wonder come to pass, whereof he spake unto thee, saying, Let us go after other gods, which thou hast not known, and let us serve them; Thou shalt not hearken unto the words of that prophet, or that dreamer of dreams: for the LORD your God proveth you, to know whether ye love the LORD your God with all your heart and with all your soul." (Deuteronomy 13:1-3). Whether or not this second beast is future or past, Paul also warned, "For the mystery of iniquity doth already work: only he who now letteth will let, until he be taken out of the way. And then shall that Wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming: Even him, whose coming is after the working of Satan with all power and signs and lying wonders, And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved" (2 Thessalonians 2:7-10). Also, "For they are the spirits of devils, working miracles, which go forth unto the kings of the earth and of the whole world, to gather them to the battle of that great day of God Almighty" (Revelation 16:14).
The word for "image" (v. 15) is "eikon." Christians are God's image or "eikon" because they exercise His authority on earth and are transformed into the likeness of the Son of God. The Jews were given a rule of exception when it came to worship of the Roman emperor. By disassociating from Christians, the Jews caused their immunity of Emperor worship to be withdrawn from the church, which in turn gave Rome authority to persecute the church.
The mark (vv. 16,17) is in contrast to the seal of God in the foreheads of the 144,000 (Revelation 7:2-4, 9:4). The Bible states that in Jesus Christ, "ye were sealed with that holy Spirit of promise" (Ephesians 1:3). Thus, those without the Holy Spirit are marked with the mark of the beast. This does not necessarily have to be a physical mark such as a microchip under the skin or tattoo in the last days, but could simply refer to a spiritual mark on those who served Rome rather than God, yet again a reversal of what God spoke to the children of Israel concerning His words, "And thou shalt bind them for a sign upon thine hand, and they shall be as frontlets between thine eyes" (Deuteronomy 6:8). Although many Jews took this literally by binding to their heads boxes called phylacteries with little scrolls of scriptures in them. This literal and physical marking was not intended in the Deuteronomy 6:8 passage or with the mark of the beast. In fact, Jesus criticized them for taking the passage so literal and doing that, "But all their works they do for to be seen of men: they make broad their phylacteries, and enlarge the borders of their garments" (Matthew 23:5). All people have a seal of the Holy Spirit in agreement with God, or the mark of the beast in agreement with Satan. The hand (v. 16) represents a person's works and the forehead (v. 16) represents a person's thoughts and intentions. "Commit thy works unto the LORD, and thy thoughts shall be established" (Proverbs 16:3).
In the Roman world, deviant behavior was punished with sanctions which would include the inability to do the most basic buying and selling (v. 17). This mark of the beast (v. 16) was also a mark for destruction and the wrath of God. The mark spoken of by Ezekiel was used for just the opposite: "And the LORD said unto him, Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof. And to the others he said in mine hearing, Go ye after him through the city, and smite: let not your eye spare, neither have ye pity: Slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at my sanctuary. Then they began at the ancient men which were before the house" (Ezekiel 9:4-6). Again, this was not a physical marking, and it is unnecessary to view the mark of the beast as such.
Revelation 13:18
[18] Here is wisdom. Let him that hath understanding count the number of the beast: for it is the number of a man; and his number is Six hundred threescore and six.
666 (v. 18) can be equated with the Emperor Nero. The Hebrew spelling of "Nero Caesar" renders a 666 in a numerical value of the Hebrew letters. The Bible speaks of the final destinations of those who receive this mark versus those who are faithful to God: "And I saw as it were a sea of glass mingled with fire: and them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God" (Revelation 15:2); "The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: And the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name" (Revelation 14:10,11).
It could be that Nero was the person representing the beast at the time of writing, but that the beast symbolizes all oppressive powers that oppose God and His church throughout the age of the church. While that may be true, there is much internal evidence to suggest that the beast is strictly symbolic of the Roman empire. For example, Revelation 17:11 can be read as follows: "And there are seven kings: five are fallen [Julius, Augustus, Tiberius, Caligula, Claudius], and one is [Nero], and the other is not yet come [Vespasian]; and when he cometh, he must continue a short space. And the beast that was, and is not, even he is the eighth [Titus], and is of the seven, and goeth into perdition." The word "seven" (Revelation 17:11) is translated from the Greek word "hepta" which can also mean "seventh." In that case, the scheme also has the advantage of Titus being "of the seventh," since Titus was Vespasian's son. The phrase "of the seven" may also identify all eight kings belonging to the Roman empire excluding a futurist interpretation. In the same way, the number 666 (Revelation 13:8) identifies the beast with the Roman Empire and Nero, the emperor who was alive at the time of John's writing. Furthermore, "the beast that was and is not, even he is the eighth" (v. 11) identifies all kings including the sixth, seventh and eighth future kings belonging to Rome, the beast.
In contrast to this number, the number of a man (v. 18), John tells of the heavenly city saying, "And the city lieth foursquare, and the length is as large as the breadth: and he measured the city with the reed, twelve thousand furlongs. The length and the breadth and the height of it are equal. And he measured the wall thereof, an hundred and forty and four cubits, according to the measure of a man, that is, of the angel" (Revelation 21:16,17).
Most futurists identify the beast as a man known as "Antichrist," a global leader. However, that term is only used in 1 and 2 John as a generic term for anyone who denies that Jesus is the Christ: "Little children, it is the last time: and as ye have heard that antichrist shall come, even now are there many antichrists; whereby we know that it is the last time" (1 John 2:18); "Who is a liar but he that denieth that Jesus is the Christ? He is antichrist, that denieth the Father and the Son" (1 John 2:22); "And every spirit that confesseth not that Jesus Christ is come in the flesh is not of God: and this is that spirit of antichrist, whereof ye have heard that it should come; and even now already is it in the world" (1 John 3:3); "For many deceivers are entered into the world, who confess not that Jesus Christ is come in the flesh. This is a deceiver and an antichrist" (2 John 1:7).
In conclusion of this chapter 13, the beast, the second beast, the mark of the beast and the war against the saints of God for 42 months can all find fulfillment during the 70 AD time period, a favored by this author. However, without negating the preterist view entirely, it could refer to the church age and persecution from the world powers expressed in John's time with Nero and the Roman Empire. Chapter 14 most certainly brings us back to 70 AD if chapter 13 was a glimpse into the future.
CHAPTER 14
Revelation 14:1-5
[1] And I looked, and, lo, a Lamb stood on the mount Sion, and with him an hundred forty and four thousand, having his Father's name written in their foreheads.
[2] And I heard a voice from heaven, as the voice of many waters, and as the voice of a great thunder: and I heard the voice of harpers harping with their harps:
[3] And they sung as it were a new song before the throne, and before the four beasts, and the elders: and no man could learn that song but the hundred and forty and four thousand, which were redeemed from the earth.
[4] These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb.
[5] And in their mouth was found no guile: for they are without fault before the throne of God.
Chapter 14 brings us back to the 144,000 (v. 1) in 70 AD. However, the opinions of preterists differ as to whether everything after chapter 13 is prophesying events other than the fall of Jerusalem like the fall of Rome. Or both Rome and Jerusalem could be in view, the two major persecutors of the church. The major purpose of the book would be portraying the punishment of both Rome and Jerusalem in vindication of the martyrs of Jesus.
John was specific in identifying these 144,000 (vv. 1-5) with the 12 tribes of Israel (Revelation 7:4-8). Therefore, they must be Messianic Jews. Earlier, these 144,000 were being delivered or protected from the judgments of the seven seals and here they are enduring the beast (Revelation 7:1-8). In contrast with those in the last chapter having the mark of the beast (Revelation 13:16), these have been sealed in the foreheads and marked as servants of God (Revelation 7:3).
The voice from heaven as the voice of many waters is a description seen earlier attributed to Jesus: "And his feet like unto fine brass, as if they burned in a furnace; and his voice as the sound of many waters" (Revelation 1:15). The harpers (v. 2) may be the 24 elders seen in the opening of the vision: "And when he had taken the book, the four beasts and four and twenty elders fell down before the Lamb, having every one of them harps, and golden vials full of odours, which are the prayers of saints" (Revelation 5:8).
They are virgins (v. 4), not literally but spiritually. Since harlotry and adultery refer spiritual faithfulness to God throughout Revelation and many other books of the Bible, verse 4 cannot be a reference to literal virginity. For example, Babylon is referred to as the mother of harlots (Revelation 17:5) and the kings have committed fornication with her (Revelation 18:3). In the Old Testament, Israel was accused of spiritual adultery when the people worshipped idols. If this were speaking of literal virginity (v. 4), it cannot be reconciled with Paul teachings: "Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils; speaking lies in hypocrisy; having their conscience seared with a hot iron; forbidding to marry, and commanding to abstain from meats, which God hath created to be received with thanksgiving of them which believe and know the truth" (1 Timothy 4:1-3). The virginity (v. 4) is a spiritual sense just as Paul used the term in presenting the church purely before the husband Jesus: "For I am jealous over you with godly jealousy: for I have espoused you to one husband, that I may present you as a chaste virgin to Christ" (2 Corinthians 11:2). They are virgins spiritually because they are uncompromising Jews that haven't given themselves over to the harlotry of Babylon (Revelation 17).
These were redeemed form among men (v. 4) which is another indication that suggests these are Christians. If the church age is the harvest and these 144,000 are the first fruits (v. 4), corresponding to the first portion of grain to be harvested, then these 144,000 would be those who were chronologically first in being harvested. This strongly suggests that the 144,000 are 1st Century Jewish Christians and not last days Christians (last fruits). James uses similar language in his epistle to the twelve tribes of Israel, "James, a servant of God and of the Lord Jesus Christ, to the twelve tribes which are scattered abroad, greeting. . . . Every good gift and every perfect gift is from above, and cometh down from the Father of lights, with whom is no variableness, neither shadow of turning. Of his own will begat he us with the word of truth, that we should be a kind of firstfruits of his creatures" (James 1:1,17,18). All of the first Christians were Jews: the 12 disciples, the 120 in the upper room, 3,000 at Pentecost and all of the converts of the first few years of church history.
In their mouth was found no guile (v. 5) or deceit like what Jesus spoke of Nahanael, "Behold an Israelite indeed, in whom is no guile!" (John 1:47). They are without fault before God (v. 5) because of Jesus, "him that is able to keep you from falling, and to present you faultless before the presence of his glory with exceeding joy" (Jude 24). "Blessed is the man unto whom the LORD imputeth not iniquity, and in whose spirit there is no guile" (Psalm 32:2). "The remnant of Israel shall not do iniquity, nor speak lies; neither shall a deceitful tongue be found in their mouth: for they shall feed and lie down, and none shall make them afraid" (Zephaniah 3:13).
Revelation 14:6-7
[6] And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people,
[7] Saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters.
Though power was given to the beast over all kindreds, tongues and nations (Revelation 13:7), God in His mercy has sent His servants to preach His gospel (v. 6). This preaching angel (v. 6) is the first of three angels found in this chapter. Some futurists believe that the gospel will be preached by angels flying through the heavens during the "Great Tribulation" suggesting that the church will be raptured and have no need to share the gospel. But it can easily be seen here (v. 6) that the gospel is being delivered by God's human messengers with the aid of an angel, or the angel could be a representation of the church. The word "angel" or "aggelos" in Greek simply means a messenger of God or one who is sent which could just as easily apply to any or all disciple(s) of Jesus. The fall of Jerusalem in 70 AD was followed by an effort to evangelize the world.
The Apostle Paul spoke of this everlasting gospel (v. 6), "Unto me, who am less than the least of all saints, is this grace given, that I should preach among the Gentiles the unsearchable riches of Christ; And to make all men see what is the fellowship of the mystery, which from the beginning of the world hath been hid in God, who created all things by Jesus Christ" (Ephesians 3:8,9); "In hope of eternal life, which God, that cannot lie, promised before the world began; But hath in due times manifested his word through preaching, which is committed unto me according to the commandment of God our Saviour" (Titus 1:2,3).
This judgment (v. 7) may not be the final judgment spoken of after Jesus returns (Revelation 11:18; 20:12), but the judgment of the harlot (Revelation 19:2), or the wicked nation of Israel during Jesus' generation.
God is given glory as the creator (v. 7) echoing Nehemiah 9:6, "Thou, even thou, art LORD alone; thou hast made heaven, the heaven of heavens, with all their host, the earth, and all things that are therein, the seas, and all that is therein, and thou preservest them all; and the host of heaven worshippeth thee." Also, "By the word of the LORD were the heavens made; and all the host of them by the breath of his mouth" (Psalm 33:6); "Our help is in the name of the LORD, who made heaven and earth" (Psalm 124:8); "Happy is he that hath the God of Jacob for his help, whose hope is in the LORD his God: Which made heaven, and earth, the sea, and all that therein is: which keepeth truth for ever" (Psalm 146:5,6).
Revelation 14:8
[8] And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication.
This is the first time we see reference to Babylon (v. 8), the focal point of chapters 17 and 18. There are countless theories about the identification of Babylon. For instance, futurists suggest that Babylon could be the Roman Catholic Church, Ecumenicalism, or a false religious system in the last days. Preterists argue that Babylon is either Rome or Jerusalem. This author prefers the latter interpretation because later Babylon, the harlot is seated upon the beast which can be identified as Rome. The seven heads of the beast are seven mountains (Revelation 17:9) which must undoubtedly refer to the seven hills of the city of Rome, and Rome is also called, "the City of Seven Hills." Since the harlot aka Babylon rides the beast, they should be treated as two separate entities and both cannot be Rome. Additionally, the harlot Babylon can be identified as Jerusalem because the beast (Rome) hates her and destroys her in 70 AD (Revelation 17:16). Revelation 16:16 seems to rule out the possibility of Babylon being Rome: "And he gathered them together into a place called in the Hebrew tongue Armageddon." Babylon, the recipient of God's final wrath in Revelation 16 must be Jerusalem because the enemies are being gathered together in this specific location outside Jerusalem. Most of all, the term "the great city" has great implications of Babylon the harlot being identified as Jerusalem which has also been called the great city in the Old Testament (Jeremiah 22:8): "And the great city was divided into three parts, and the cities of the nations fell: and great Babylon came in remembrance before God, to give unto her the cup of the wine of the fierceness of his wrath" (Revelation 16:19); "And the woman which thou sawest is that great city, which reigneth over the kings of the earth" (Revelation 17:18); "And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified" (Revelation 11:8). If it is spiritually called Sodom and Egypt, it could just as easily be called Babylon. Furthermore, the nation of Israel and/or Jerusalem has been compared to a harlot by several of the Old Testament prophets (Isaiah 1:21; Jeremiah 2:20ff; Hosea 9:1; Ezekiel 16).
This phrase, "Babylon is fallen, is fallen," (v. 8) is borrowed from Isaiah concerning the nation of Babylon, "And, behold, here cometh a chariot of men, with a couple of horsemen. And he answered and said, Babylon is fallen, is fallen; and all the graven images of her gods he hath broken unto the ground" (Isaiah 21:9). Here (v. 8) the phrase is not used to depict the nation of Babylon, but the wicked nation of Israel. The city of Jerusalem has been spiritually called Sodom and Egypt (Revelation 11:8), just as the nation of Israel is described spiritually as Babylon, a gentile and heathen nation. This is repeated again in a later chapter, "And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird" (Revelation 18:2).
The wine of her wrath (v. 8) is borrowed from Jeremiah the prophet, again concerning the nation of Babylon, but now applied to Jerusalem, "Babylon hath been a golden cup in the LORD's hand, that made all the earth drunken: the nations have drunken of her wine; therefore the nations are mad. Babylon is suddenly fallen and destroyed: howl for her; take balm for her pain, if so she may be healed" (Jeremiah 51:7,8). Later, "And the great city was divided into three parts, and the cities of the nations fell: and great Babylon came in remembrance before God, to give unto her the cup of the wine of the fierceness of his wrath" (Revelation 16:19).
Revelation 14:9-12
[9] And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand,
[10] The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb:
[11] And the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name.
[12] Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus.
This worship of the beast and his image (v. 9) was caused by the second beast (Revelation 13:11,12). Those that worship or pay homage to the beast or receive the mark of the beast (v. 9) shall drink of the wine of the wrath of God (v. 10). The mark (v. 9) was explained earlier (Revelation 13:16). This mark of the beast was also a mark for destruction and the wrath of God. A similar mark was spoken of by Ezekiel, but for the opposite purpose: "And the LORD said unto him, Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof. And to the others he said in mine hearing, Go ye after him through the city, and smite: let not your eye spare, neither have ye pity: Slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at my sanctuary. Then they began at the ancient men which were before the house" (Ezekiel 9:4-6). Again, this was not a physical marking, and it is unnecessary to view the mark of the beast as such.
Those that worship the beast or receive his mark will drink of the wine of the wrath of God (v. 10). "Awake, awake, stand up, O Jerusalem, which hast drunk at the hand of the LORD the cup of his fury; thou hast drunken the dregs of the cup of trembling, and wrung them out" (Isaiah 51:17); "For in the hand of the LORD there is a cup, and the wine is red; it is full of mixture; and he poureth out of the same: but the dregs thereof, all the wicked of the earth shall wring them out, and drink them" (Psalm 75:8). In Psalm 75 and Isaiah 51, the wicked drink of the dregs (the remnants or sediments of the wine including stems and grape skins), but here in Revelation (v. 10) the wicked drink of the whole cup which is God's wrath similar to the symbolic cup of wine Jeremiah was instructed to give to the nations to drink, "For thus saith the LORD God of Israel unto me; Take the wine cup of this fury at my hand, and cause all the nations, to whom I send thee, to drink it" (Jeremiah 25:15). Again speaking against spiritual Babylon, God's voice from heaven says, "Reward her even as she rewarded you, and double unto her double according to her works: in the cup which she hath filled fill to her double" (Revelation 18:6), and, "And the great city was divided into three parts, and the cities of the nations fell: and great Babylon came in remembrance before God, to give unto her the cup of the wine of the fierceness of his wrath" (Revelation 16:19).
They shall be tormented with fire and brimstone in the presence of the holy angels and presence of the Lamb (v. 10). Elsewhere we are told: "And to you who are troubled rest with us, when the Lord Jesus shall be revealed from heaven with his mighty angels, In flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ: Who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power; When he shall come to be glorified in his saints, and to be admired in all them that believe (because our testimony among you was believed) in that day" (2 Thessalonians 1:7-10). Some interpret this previous verse to be away from the presence of the Lamb presenting a contradiction with verse 10 which says in the presence of the Lamb. However, it could be that 2 Thessalonians 1:7-10 is speaking about the destruction and glory proceeding forth from the presence of the Lamb, but not away from His presence.
The smoke of their torment ascends up forever and ever (v. 11) borrowing imagery from Isaiah the prophet concerning judgment upon the gentile nations, "It shall not be quenched night nor day; the smoke thereof shall go up for ever: from generation to generation it shall lie waste; none shall pass through it for ever and ever" (Isaiah 34:10). It may be that verses 10 and 11 are hyperbole, not to be taken literally. Edom is gone and its smoke is not continuing to ascend, but the judgment was permanent and forever. This phrase is later repeated in Revelation 19:3 speaking of Babylon, or apostate Jerusalem, "And again they said, Alleluia. And her smoke rose up for ever and ever." Again, the smoke rising up forever (v. 11) does not necessarily have to be taken literally just as God's anger against Israel was said to burn forever though He brought them back into the land from the Babylonian captivity, "And thou, even thyself, shalt discontinue from thine heritage that I gave thee; and I will cause thee to serve thine enemies in the land which thou knowest not: for ye have kindled a fire in mine anger, which shall burn for ever" (Jeremiah 17:4).
Again, we hear the repeated refrain, "here is the patience of the saints" (v. 12) in regard to their refusal to worship the beast and receive his mark. "He that leadeth into captivity shall go into captivity: he that killeth with the sword must be killed with the sword. Here is the patience and the faith of the saints" (Revelation 13:10). The saints are told to be patiently overcoming the temptations of fighting with the sword and submitting to the beast during this time of tribulation. James exhorted, "My brethren, count it all joy when ye fall into divers temptations; Knowing this, that the trying of your faith worketh patience. But let patience have her perfect work, that ye may be perfect and entire, wanting nothing" (James 1:2-4).
Revelation 14:13
[13] And I heard a voice from heaven saying unto me, Write, Blessed are the dead which die in the Lord from henceforth: Yea, saith the Spirit, that they may rest from their labours; and their works do follow them.
There are two possible ideas being conveyed here (v. 13), either blessedness of the saints of God dying, "Precious in the sight of the LORD is the death of his saints" (Psalm 116:15), or the idea that it was better to be dead than living on the earth at this time as Solomon wrote, "Wherefore I praised the dead which are already dead more than the living which are yet alive" (Ecclesiastes 4:2). They rest from their labors (v. 13) as Paul affirmed, "And to you who are troubled rest with us, when the Lord Jesus shall be revealed from heaven with his mighty angels" (2 Thessalonians 1:7). "There remaineth therefore a rest to the people of God. For he that is entered into his rest, he also hath ceased from his own works, as God did from his" (Hebrews 4:9,10). Verse 13 presents a severe contrast between the blessedness of the saints who die in the Lord and those who die in compromise.
Revelation 14:14-20
[14] And I looked, and behold a white cloud, and upon the cloud one sat like unto the Son of man, having on his head a golden crown, and in his hand a sharp sickle.
[15] And another angel came out of the temple, crying with a loud voice to him that sat on the cloud, Thrust in thy sickle, and reap: for the time is come for thee to reap; for the harvest of the earth is ripe.
[16] And he that sat on the cloud thrust in his sickle on the earth; and the earth was reaped.
[17] And another angel came out of the temple which is in heaven, he also having a sharp sickle.
[18] And another angel came out from the altar, which had power over fire; and cried with a loud cry to him that had the sharp sickle, saying, Thrust in thy sharp sickle, and gather the clusters of the vine of the earth; for her grapes are fully ripe.
[19] And the angel thrust in his sickle into the earth, and gathered the vine of the earth, and cast it into the great winepress of the wrath of God.
[20] And the winepress was trodden without the city, and blood came out of the winepress, even unto the horse bridles, by the space of a thousand and six hundred furlongs.
Futurists view the harvest taking place at the Second Coming of Chist. Strength for this argument is Jesus' parable of the harvest, "He that soweth the good seed is the Son of man; The field is the world; the good seed are the children of the kingdom; but the tares are the children of the wicked one; The enemy that sowed them is the devil; the harvest is the end of the world; and the reapers are the angels. As therefore the tares are gathered and burned in the fire; so shall it be in the end of this world. The Son of man shall send forth his angels, and they shall gather out of his kingdom all things that offend, and them which do iniquity; And shall cast them into a furnace of fire: there shall be wailing and gnashing of teeth" (Matthew 13:36-42). While this parable is certainly regarding the end of the world and the Rapture of the saints, the harvests here in Revelation (vv. 14-20) are not necessarily the same because the same. Additionally, there are subtle differences between these harvests and Jesus' parable, angels are involved in the parable while the Son of man may be the reaper involved in this first harvest (v. 14). Also, this is a dual harvest rather than one general harvest: one reaping of grain by one like the Son of man (vv.14-16), and the second reaping of the earth's grapes or vintage by an angel (vv. 18-20).
We cannot say with certainty that this is the Son of man or Jesus sitting upon the cloud because John said, "like the Son of man" (v. 14). Ezekiel made a similar statement when he saw his first vision by the river Chebar, " And above the firmament that was over their heads was the likeness of a throne, as the appearance of a sapphire stone: and upon the likeness of the throne was the likeness as the appearance of a man above upon it" (Ezekiel 1:26), as did Daniel, "I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him" (Daniel 7:13). Whether in these visions, the prophets were seeing Jesus or just a manifestation and representation of God which was difficult to describe is uncertain.
These harvests in Revelation may be an antitype of the Feast of Weeks and portray a harvest of the righteous from Pentecost to 70 AD (vv. 14-16) and a harvest of the wicked in the judgment of 70 AD (vv. 18-20). The Feast of Weeks (or Pentecost) was a celebration for the new grain of the summer wheat harvest (Leviticus 23:15-22). Jesus told His disciples to wait in Jerusalem after His crucifixion and 50 days later was the outpouring of the Holy Spirit at Pentecost (Acts 2) which was celebrated 50 days after the Passover, the day Jesus was crucified.
This gathering of grain can be seen here in the first harvest (vv. 14-16) as new Jewish believers into the church in Jerusalem took place for approximately 40 years until 70 AD. The good seed in Jerusalem can be seen as the remnant of Christian Jews gathered out of Jerusalem in 69 AD and fled into the wilderness, to Pella, before the siege of the city and judgment of God via the Roman armies.
The vine (v. 18) is a reference to Israel throughout the Old Testament, "For the vineyard of the LORD of hosts is the house of Israel, and the men of Judah his pleasant plant: and he looked for judgment, but behold oppression; for righteousness, but behold a cry" (Isaiah 5:7). "The Lord hath trodden under foot all my mighty men in the midst of me: he hath called an assembly against me to crush my young men: the Lord hath trodden the virgin, the daughter of Judah, as in a winepress" (Lamentations 1:15). Thus, the second harvest (vv. 18-20) was the wrath of God against Jerusalem.
The fruitless vine, Israel, was then trampled by the Romans which would be seen as the second harvest (vv. 18-20). In a New Testament reference to this grain harvest, John the Baptist spoke of Jesus, "whose fan is in his hand, and he will throughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire" (Matthew 3:12). Seemingly, John the Baptist spoke of this happening soon as he had said earlier, "And now also the axe is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire" (Matthew 3:10). This tree with no fruit being cut down is Israel. This is a depiction of the second harvest of grapes or vintage (v. 18), the harvest of the wicked. The winepress was trodden without the city (v. 20) probably by Jesus Himself (Isaiah 63:4) since He suffered "without the gate" of the city (Hebrews 13:12). The city previously mentioned is Babylon (Revelation 14:8) which can thus be identified as Jerusalem treated as the actual Babylon in the past, "For thus saith the LORD of hosts, the God of Israel; The daughter of Babylon is like a threshingfloor, it is time to thresh her: yet a little while, and the time of her harvest shall come" (Jeremiah 51:33). Their wickedness had reached its fullness and judgment had come as proclaimed in the book of Joel against the enemies of God's heritage, "Put ye in the sickle, for the harvest is ripe: come, get you down; for the press is full, the fats overflow; for their wickedness is great" (Joel 3:13).
Furthermore, 1,600 furlongs (v. 20) is the distance from the Northern to the Southern end of Israel - Dan to Beersheba, further evidence that this wrath was poured out upon Jerusalem fulfilled in 70 AD.
CHAPTER 15
Revelation 15:1-6
[1] And I saw another sign in heaven, great and marvellous, seven angels having the seven last plagues; for in them is filled up the wrath of God.
[2] And I saw as it were a sea of glass mingled with fire: and them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God.
[3] And they sing the song of Moses the servant of God, and the song of the Lamb, saying, Great and marvellous are thy works, Lord God Almighty; just and true are thy ways, thou King of saints.
[4] Who shall not fear thee, O Lord, and glorify thy name? for thou only art holy: for all nations shall come and worship before thee; for thy judgments are made manifest.
[5] And after that I looked, and, behold, the temple of the tabernacle of the testimony in heaven was opened:
[6] And the seven angels came out of the temple, having the seven plagues, clothed in pure and white linen, and having their breasts girded with golden girdles.
Chapter 15 describes the preparation of the outpouring of God's final wrath in vials or bowls given to seven angels by one of the four beasts (vv. 1-8). Chapter 16 describes the outpouring of these final seven plagues. These seven last plagues are said by many to future because, "for in them is filled up the wrath of God" (v. 1) or the wrath of God is complete. According to the more literal and futurist view, these last plagues suggest the end of the world.
Later, one of these same seven angels shows John the judgment of the great whore (Revelation 17:1) and the bride, the Lamb's wife (Revelation 21:9).
Those that have gotten victory over the beast (v. 2) are those who were killed for not worshiping or paying homage to the beast, probably the Roman Empire, "And he had power to give life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast should be killed" (Revelation 13:15). This can be seen as the saints praising God for their vindication and God's judgment upon Jerusalem in 70 AD.
Those that had gotten victory over the beast sing the song of Moses and the song of the Lamb (v. 3) alluding to both the Old and New Covenants. The song of Moses (v. 3) may be the song which the Israelites sang after God destroyed the Egyptians in the Red Sea (Exodus 14:30-15:21).
All the nations shall come and worship before God (v. 4) as the Apostle Paul re-stated, "For it is written, As I live, saith the Lord, every knee shall bow to me, and every tongue shall confess to God" (Romans 14:11), and Isaiah prophesied, "And it shall come to pass, that from one new moon to another, and from one sabbath to another, shall all flesh come to worship before me, saith the LORD" (Isaiah 66:23). All nations (v. 4) may also refer to Christians gentiles in every nation (not restricted to those Jewish Christians in Jerusalem).
The tabernacle on earth was a shadow and type of the true tabernacle and testimony in heaven (v. 5): "But thou shalt appoint the Levites over the tabernacle of testimony, and over all the vessels thereof, and over all things that belong to it: they shall bear the tabernacle, and all the vessels thereof; and they shall minister unto it, and shall encamp round about the tabernacle" (Numbers 1:50).
The seven angels having the seven last plagues (v. 6) are the same from verse 1. Their clothing of pure and white linen (v. 6) may be an allusion to the priestly garment requirements found in the Old Covenant. Just as the priests were required to wear distinct garb, so are these angels ministering and serving the Almighty. For example, "And they shall make the ephod of gold, of blue, and of purple, of scarlet, and fine twined linen, with cunning work" (Exodus 28:6); "And it shall come to pass, that when they enter in at the gates of the inner court, they shall be clothed with linen garments; and no wool shall come upon them, whiles they minister in the gates of the inner court, and within" (Ezekiel 44:17).
Revelation 15:7,8
[7] And one of the four beasts gave unto the seven angels seven golden vials full of the wrath of God, who liveth for ever and ever.
[8] And the temple was filled with smoke from the glory of God, and from his power; and no man was able to enter into the temple, till the seven plagues of the seven angels were fulfilled.
These four beasts (v. 7) were seen earlier in the book similar to the creatures seen by the prophets Ezekiel (1:5-20; 10:1-22) and Isaiah (6:1-3): "And before the throne there was a sea of glass like unto crystal: and in the midst of the throne, and round about the throne, were four beasts full of eyes before and behind" (Revelation 4:6).
The temple in heaven was filled with smoke from the glory of God (v. 8) just as the earthly temple had been in the past, "Then a cloud covered the tent of the congregation, and the glory of the LORD filled the tabernacle" (Exodus 40:34). God's glory also filled Solomon's temple in the past, "It came even to pass, as the trumpeters and singers were as one, to make one sound to be heard in praising and thanking the LORD; and when they lifted up their voice with the trumpets and cymbals and instruments of musick, and praised the LORD, saying, For he is good; for his mercy endureth for ever: that then the house was filled with a cloud, even the house of the LORD; So that the priests could not stand to minister by reason of the cloud: for the glory of the LORD had filled the house of God" (2 Chronicles 5:13,14). This cloud of God's glory (v. 8) could symbolize the dedicating of the temple in heaven for general access through Christ (obviously this already occurred forty years prior, but this would be the visual emblem since the temple in Jerusalem is about to be destroyed.
CHAPTER 16
Revelation 16:1
[1] And I heard a great voice out of the temple saying to the seven angels, Go your ways, and pour out the vials of the wrath of God upon the earth.
Chapter 16 is the account of the angels pouring out the bowls or vials of wrath that were prepared in the previous chapter (Revelation 15:1). Much like chapter 8 of Revelation, these final bowls of the wrath of God (v. 1) resemble the plagues of Egypt before the Exodus. Now this wrath of God is being poured out upon Babylon: "And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication. And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb" (Revelation 14:8-10). Babylon can be identified as Jerusalem and these judgments similar to the judgments of God upon Egypt. Jerusalem is characterized as Egypt in the book of Revelation: "And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified" (Revelation 11:8). God's people, the Christians, were delivered here from Israel just as the Israelites were initially delivered from Egypt.
Revelation 16:2
[2] And the first went, and poured out his vial upon the earth; and there fell a noisome and grievous sore upon the men which had the mark of the beast, and upon them which worshipped his image.
Again, chapter 16 of Revelation depicts many parallels to the Egyptian plagues (judgments of Israel's enemies) now being placed on Israel, who has become the enemy with respect to the church. The noisome and grievous sore (v. 2) resembles the sixth plague on Egypt: "And the LORD said unto Moses and unto Aaron, Take to you handfuls of ashes of the furnace, and let Moses sprinkle it toward the heaven in the sight of Pharaoh. And it shall become small dust in all the land of Egypt, and shall be a boil breaking forth with blains upon man, and upon beast, throughout all the land of Egypt. And they took ashes of the furnace, and stood before Pharaoh; and Moses sprinkled it up toward heaven; and it became a boil breaking forth with blains upon man, and upon beast. And the magicians could not stand before Moses because of the boils; for the boil was upon the magicians, and upon all the Egyptians. And the LORD hardened the heart of Pharaoh, and he hearkened not unto them; as the LORD had spoken unto Moses" (Exodus 9:8-12).
Just as the sixth plague prior to the Exodus (9:8-12) was limited to the Egyptians, this vial is limited to those which had the mark of the beast (v. 2). This mark was caused by the second beast, "And he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads" (Revelation 13:16).
Revelation 16:3
[3] And the second angel poured out his vial upon the sea; and it became as the blood of a dead man: and every living soul died in the sea.
Again, it is difficult to tell whether there is overlap in Revelation regarding these judgments. For example this second vial wherein the sea becomes as blood (v. 3) resembles the judgment of the second angel sounding the trumpet: "And the second angel sounded, and as it were a great mountain burning with fire was cast into the sea: and the third part of the sea became blood" (Revelation 8:8). This judgment corresponds to the first plague on Egypt prior to the Exodus, "Thus saith the LORD, In this thou shalt know that I am the LORD: behold, I will smite with the rod that is in mine hand upon the waters which are in the river, and they shall be turned to blood. And the fish that is in the river shall die, and the river shall stink; and the Egyptians shall lothe to drink of the water of the river. And the LORD spake unto Moses, Say unto Aaron, Take thy rod, and stretch out thine hand upon the waters of Egypt, upon their streams, upon their rivers, and upon their ponds, and upon all their pools of water, that they may become blood; and that there may be blood throughout all the land of Egypt, both in vessels of wood, and in vessels of stone. And Moses and Aaron did so, as the LORD commanded; and he lifted up the rod, and smote the waters that were in the river, in the sight of Pharaoh, and in the sight of his servants; and all the waters that were in the river were turned to blood. And the fish that was in the river died; and the river stank, and the Egyptians could not drink of the water of the river; and there was blood throughout all the land of Egypt" (Exodus 7:17-21).
Yet again, Flavius Josephus recorded a possible fulfillment to the sea turning to blood (v. 3) happening on the sea of Galilee as the Romans battled the Jews. "And for such as were drowning in the sea, if they lifted their heads up above the water, they were either killed by darts, or caught by the vessels; but if, in the desperate case they were in, they attempted to swim to their enemies, the Romans cut off either their heads or their hands; and indeed they were destroyed after various manners every where, till the rest being put to flight, were forced to get upon the land, while the vessels encompassed them about [on the sea]: but as many of these were repulsed when they were getting ashore, they were killed by the darts upon the lake; and the Romans leaped out of their vessels, and destroyed a great many more upon the land: one might then see the lake all bloody, and full of dead bodies, for not one of them escaped. And a terrible stink, and a very sad sight there was on the following days over that country; for as for the shores,they were full of shipwrecks, and of dead bodies all swelled; and as the dead bodies were inflamed by the sun, and putrefied, they corrupted the air, insomuch that the misery was not only the object of commiseration to the Jews, but to those that hated them, and had been the authors of that misery" (Wars of the Jews, 3.10.9).
Revelation 16:4-7
[4] And the third angel poured out his vial upon the rivers and fountains of waters; and they became blood.
[5] And I heard the angel of the waters say, Thou art righteous, O Lord, which art, and wast, and shalt be, because thou hast judged thus.
[6] For they have shed the blood of saints and prophets, and thou hast given them blood to drink; for they are worthy.
[7] And I heard another out of the altar say, Even so, Lord God Almighty, true and righteous are thy judgments.
Again, the plagues of Egypt before the Exodus (judgments on Israel's enemies) are now being place upon Israel, the water becoming blood (v. 4) resembling the firs plague of Egypt: " And Moses and Aaron did so, as the LORD commanded; and he lifted up the rod, and smote the waters that were in the river, in the sight of Pharaoh, and in the sight of his servants; and all the waters that were in the river were turned to blood. And the fish that was in the river died; and the river stank, and the Egyptians could not drink of the water of the river; and there was blood throughout all the land of Egypt" (Exodus 7:20,21).
There is a historical parallel to the judgment of verse 4 from Jpsephus' reports of the aftermath of the battle upon the Sea of Galilee: "One could see the whole lake red with blood and covered with corpses, for not a man escaped. During the following days the district reeked with a dreadful stench and presented a spectacle equally horrible. The beaches were strewn with wrecks and swollen carcasses: these corpses, scorched and clammy in decay, so polluted the atmosphere that the catastrophe which plunged the Jews in mourning inspired even its authors with disgust" (Wars, 3.10.9).
Further evidence here that the recipients of God's final wrath here is the nation of Israel in 70 AD, "for they have shed the blood of saints and prophets" (v. 5). Jesus also identified Jerusalem as them which killed the prophets, "Nevertheless I must walk to day, and to morrow, and the day following: for it cannot be that a prophet perish out of Jerusalem. O Jerusalem, Jerusalem, which killest the prophets, and stonest them that are sent unto thee; how often would I have gathered thy children together, as a hen doth gather her brood under her wings, and ye would not! Behold, your house is left unto you desolate: and verily I say unto you, Ye shall not see me, until the time come when ye shall say, Blessed is he that cometh in the name of the Lord" (Luke 13:33-35). Again, Jesus said, "Wherefore, behold, I send unto you prophets, and wise men, and scribes: and some of them ye shall kill and crucify; and some of them shall ye scourge in your synagogues, and persecute them from city to city: That upon you may come all the righteous blood shed upon the earth, from the blood of righteous Abel unto the blood of Zacharias son of Barachias, whom ye slew between the temple and the altar. Verily I say unto you, All these things shall come upon this generation. O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not!" (Matthew 23:34-37). Therefore, the wrath of God and judgment from all the righteous blood of the prophets (v. 6) from the beginning of the Old Testament historical account (the murder of Abel) until the end (the murder of Zecharias) would come upon the Jews to whom Jesus was spoke.
Revelation 16:8-9
[8] And the fourth angel poured out his vial upon the sun; and power was given unto him to scorch men with fire.
[9] And men were scorched with great heat, and blasphemed the name of God, which hath power over these plagues: and they repented not to give him glory.
This fourth bowl of God's wrath is scorching with great heat (vv. 8,9) which can be taken symbolic and literally. Again from the passage quoted just prior from Josephus mentioned, "The beaches were strewn with wrecks and swollen carcasses: these corpses, scorched and clammy in decay, so polluted the atmosphere that the catastrophe which plunged the Jews in mourning inspired even its authors with disgust" (Wars, 3.10.9). This is significant in light of verses 8 and 9.
In direct contrast to this judgment of God's wrath of scorching heat (v. 9) upon those who have worshipped the beast is the blessing upon those who remain faithful to God: "They shall hunger no more, neither thirst any more; neither shall the sun light on them, nor any heat" (Revelation 7:16). Also, "They shall not hunger nor thirst; neither shall the heat nor sun smite them: for he that hath mercy on them shall lead them, even by the springs of water shall he guide them" (Isaiah 49:10); "The LORD is thy keeper: the LORD is thy shade upon thy right hand. The sun shall not smite thee by day, nor the moon by night" (Psalm 121:5,6). While those two latter verses can be taken figuratively of God's protection over His people, the scorching heat (v. 8,9) is deliberately reversed here as a judgment on those who do not follow God.
Revelation 16:10-11
[10] And the fifth angel poured out his vial upon the seat of the beast; and his kingdom was full of darkness; and they gnawed their tongues for pain,
[11] And blasphemed the God of heaven because of their pains and their sores, and repented not of their deeds.
The fifth vial of God's wrath is poured out upon the seat or throne of the beast (v. 10). The seat of the beast (v. 11) may be a reference to the bottomless pit out of which the beast ascended (Revelation 11:7). The seat or throne of the beast (v. 11) may also be the throne or dominion of the Roman Empire. When Nero committed suicide in 68 AD, the empire was in turmoil. Three of the Roman emperors, Glaba, Otho and Vitellius, were murdered within a year between 68 to 69 AD and the empire barely survived.
The second preterist view that Babylon is Rome could interpret verses 10 and 11 as the fall of Rome in the fifth and sixth centuries AD. The fifth angel's vial of wrath (v. 10) could be seen as the torments that came upon Rome when invaded by the Barbarians and the Huns.
Revelation 16:12-14
[12] And the sixth angel poured out his vial upon the great river Euphrates; and the water thereof was dried up, that the way of the kings of the east might be prepared.
[13] And I saw three unclean spirits like frogs come out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet.
[14] For they are the spirits of devils, working miracles, which go forth unto the kings of the earth and of the whole world, to gather them to the battle of that great day of God Almighty.
Revelation 9:13-16 spoke of the binding of the Euphrates which represented a barrier to Israel's classical enemies such as Babylon, Assyria and Persia. This barrier was then lifted to admit another invader, the Roman armies: "And the sixth angel sounded, and I heard a voice from the four horns of the golden altar which is before God, Saying to the sixth angel which had the trumpet, Loose the four angels which are bound in the great river Euphrates. And the four angels were loosed, which were prepared for an hour, and a day, and a month, and a year, for to slay the third part of men. And the number of the army of the horsemen were two hundred thousand thousand: and I heard the number of them." As mentioned earlier, the number 200,000,000 could just communicate great military strength of the Roman army in comparison to the four military legions of Cestius that came from near the river Euphrates, the eastern border of the Roman Empire, to attack Jerusalem in the Jewish War. Verses 12-14 seem to allude to the same event or to Titus calling for reinforcements from that area. The water thereof was dried up (v. 12), in other words, the barrier of the Euphrates, Jerusalem's natural defense and barrier from enemies, was penetrated. This sounds figurative of spiritual Babylon (Jerusalem), much like the literal fall of Ancient Babylon when the river was dried up and the Persians conquered.
Spirits like frogs (v. 13) resembles the second plague upon Egypt before the Exodus, now God's judgment against Israel: "And the LORD spake unto Moses, Go unto Pharaoh, and say unto him, Thus saith the LORD, Let my people go, that they may serve me. And if thou refuse to let them go, behold, I will smite all thy borders with frogs: And the river shall bring forth frogs abundantly, which shall go up and come into thine house, and into thy bedchamber, and upon thy bed, and into the house of thy servants, and upon thy people, and into thine ovens, and into thy kneadingtroughs: And the frogs shall come up both on thee, and upon thy people, and upon all thy servants. And the LORD spake unto Moses, Say unto Aaron, Stretch forth thine hand with thy rod over the streams, over the rivers, and over the ponds, and cause frogs to come up upon the land of Egypt. And Aaron stretched out his hand over the waters of Egypt; and the frogs came up, and covered the land of Egypt. And the magicians did so with their enchantments, and brought up frogs upon the land of Egypt. Then Pharaoh called for Moses and Aaron, and said, Intreat the LORD, that he may take away the frogs from me, and from my people; and I will let the people go, that they may do sacrifice unto the LORD. And Moses said unto Pharaoh, Glory over me: when shall I intreat for thee, and for thy servants, and for thy people, to destroy the frogs from thee and thy houses, that they may remain in the river only? And he said, To morrow. And he said, Be it according to thy word: that thou mayest know that there is none like unto the LORD our God. And the frogs shall depart from thee, and from thy houses, and from thy servants, and from thy people; they shall remain in the river only. And Moses and Aaron went out from Pharaoh: and Moses cried unto the LORD because of the frogs which he had brought against Pharaoh. And the LORD did according to the word of Moses; and the frogs died out of the houses, out of the villages, and out of the fields. And they gathered them together upon heaps: and the land stank. But when Pharaoh saw that there was respite, he hardened his heart, and hearkened not unto them; as the LORD had said" (Exodus 8:1-15).
The futurists, however, will understand chapter 9:13-16 and this sixth plague (vv. 12-14) to be fulfilled in the future so that 200 million Chinese soldiers can cross the Euphrates into Israel. Even though Mao Zedong has said he can organize an army of 200 million men, a river today would not pose much of a problem today with modern warfare as it would to the ancient armies such as that of the Roman Empire.
This is the first mention of the false prophet (v. 13) which some identify as the second beast: "And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed" (Revelation 13:11,12). This mention of the false prophet and three unclean spirits like frogs (v. 13) all symbolize false prophets, "for they are the spirits of devils" (v. 14) of which John warned, "Beloved, believe not every spirit, but try the spirits whether they are of God: because many false prophets are gone out into the world."
"World" (v. 14) or "oikoumene" is used once again in reference to the Roman Empire just like these other passages: Luke 2:1, Acts 11:28, Romans 10:18. The "great day of God Almighty" (v. 14) sounds much like some of the earlier Old Testament prophets' expressions of the destruction of Jerusalem occurring after the day of Pentecost (Acts 2:16-19) and after the sending of Elijah: "The sun shall be turned into darkness, and the moon into blood, before the great and the terrible day of the LORD come" (Joel 2:31); "Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the LORD" (Malachi 4:5). Jesus said this sending of Elijah was fulfilled in John the Baptist, "For all the prophets and the law prophesied until John. And if ye will receive it, this is Elias, which was for to come" (Matthew 11:13,14).
Revelation 16:15,16
[15] Behold, I come as a thief. Blessed is he that watcheth, and keepeth his garments, lest he walk naked, and they see his shame.
[16] And he gathered them together into a place called in the Hebrew tongue Armageddon.
Jesus warns that He comes as a thief (v. 15) similar to his warning to the Christians of His coming in judgment which was fulfilled in 70 AD, "Watch therefore: for ye know not what hour your Lord doth come. But know this, that if the goodman of the house had known in what watch the thief would come, he would have watched, and would not have suffered his house to be broken up" (Matthew 24:42,43). There is a blessing imparted to him that watches and keeps his garments (v. 15) of which Paul also said, "For we know that if our earthly house of this tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the heavens. For in this we groan, earnestly desiring to be clothed upon with our house which is from heaven: If so be that being clothed we shall not be found naked.For we that are in this tabernacle do groan, being burdened: not for that we would be unclothed, but clothed upon, that mortality might be swallowed up of life" (2 Corinthians 5:1-4).
This verse (v. 16) seems to rule out the possibility of Babylon being Rome. Babylon must be Jerusalem because the enemies are being gathered together in this specific location outside Jerusalem.
Futurists view this battle of Armageddon (v. 16) as World War III to take place outside Jerusalem in the valley of Megiddo in the near future. Armageddon (v. 16) is the hill city of Megiddo. There was a literal fulfillment in the first century when the Romans set their camp in the valleys around Jerusalem, including Megiddo. Even though there is a literal 70 AD fulfillment, there is a very significant symbolic value to Megiddo which seems to be more relevant to the text. The plain of Megiddo is symbolic of where Israel has suffered great defeat, most notably in the Old Testament with the loss of King Josiah (2 Chronicles 35:21-27). There is reference to this loss of King Josiah as the mourning of Hadadrimmon in the valley of Megiddon by the prophet Zechariah (12:10-11): "And I will pour upon the house of David, and upon the inhabitants of Jerusalem, the spirit of grace and of supplications: and they shall look upon me whom they have pierced, and they shall mourn for him, as one mourneth for his only son, and shall be in bitterness for him, as one that is in bitterness for his firstborn. In that day shall there be a great mourning in Jerusalem, as the mourning of Hadadrimmon in the valley of Megiddon." Therefore, this battle can be symbolic of Jerusalem's great defeat and judgment of God in 70 AD and a literal futurist interpretation is not necessarily needed. There may be a parallel here (v. 16) with Revelation 19:19, "And I saw the beast, and the kings of the earth, and their armies, gathered together to make war against him that sat on the horse, and against his army."
Revelation 16:17-21
[17] And the seventh angel poured out his vial into the air; and there came a great voice out of the temple of heaven, from the throne, saying, It is done.
[18] And there were voices, and thunders, and lightnings; and there was a great earthquake, such as was not since men were upon the earth, so mighty an earthquake, and so great.
[19] And the great city was divided into three parts, and the cities of the nations fell: and great Babylon came in remembrance before God, to give unto her the cup of the wine of the fierceness of his wrath.
[20] And every island fled away, and the mountains were not found.
[21] And there fell upon men a great hail out of heaven, every stone about the weight of a talent: and men blasphemed God because of the plague of the hail; for the plague thereof was exceeding great.
The events of the sixth seal including a great earthquake (Revelation 6:12), every mountain and island being moved out of its place (Revelation 6:14) and mountains and rocks falling (Revelation 6:16) corresponds to Revelation 16:15-21 and may be referring to an overlap of the same events occurring in Jerusalem.
This seventh vial or bowl (v. 18) brings the greatest earthquake ever. Spiritually speaking, this uniqueness and magnitude of the earthquake mentioned (v. 18) may refer to the tribulation period of 70 AD when Jesus said, "For then shall be great tribulation, such as was not since the beginning of the world to this time, no, nor ever shall be" (Matthew 24:21). Daniel also said, "And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book" (Daniel 12:1).
Also, "See that ye refuse not him that speaketh. For if they escaped not who refused him that spake on earth, much more shall not we escape, if we turn away from him that speaketh from heaven: Whose voice then shook the earth: but now he hath promised, saying, Yet once more I shake not the earth only, but also heaven. And this word, Yet once more, signifieth the removing of those things that are shaken, as of things that are made, that those things which cannot be shaken may remain." (Hebrews 12:25-27). The kingdom of God cannot be shaken whereas cities and temples can. The ordinances of the Old Covenant were ready to vanish away, which they did in 70 AD: "In that he saith, A new covenant, he hath made the first old. Now that which decayeth and waxeth old is ready to vanish away" (Hebrews 8:13); "Then said he, Lo, I come to do thy will, O God. He taketh away the first, that he may establish the second" (Hebrews 10:9). Earthquakes can also be used as hyperbole to speak of the fall of cities: "And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven" (Revelation 11:13).
The great city being divided into three parts (v. 19) can be understood as historically fulfilled when three factions fought within the walls of Jerusalem as Titus besieged it from outside as Josephus wrote, "When therefore, Titus had marches over that desert which lies between Egypt and Syria, in the manner forementioned, he came to Cesarea, having resolved to set his forces in order at that place, before he began the war. Nay, indeed, while he was assisting his father at Alexandria, in settling that government which had been newly conferred upon them by God. it so happened that the sedition at Jerusalem was revived, and parted into three factions, and that one faction fought against the other; which partition in such evil cases may be said to be a good thing, and the effect of divine justice (Wars, 5.1.1,2).
Also, the great city being divided into three parts (v. 19) is alluding back to Ezekiel's enacted parable prophesying the Babylonian invasion of Jerusalem, "And thou, son of man, take thee a sharp knife, take thee a barber's rasor, and cause it to pass upon thine head and upon thy beard: then take thee balances to weight, and divide the hair. Thou shalt burn with fire a third part in the midst of the city, when the days of the siege are fulfilled: and thou shalt take a third part, and smite about it with a knife: and a third part thou shalt scatter in the wind; and I will draw out a sword after them. Thou shalt also take thereof a few in number, and bind them in thy skirts. Then take of them again, and cast them into the midst of the fire, and burn them in the fire; for thereof shall a fire come forth into all the house of Israel. Thus saith the Lord GOD; This is Jerusalem: I have set it in the midst of the nations and countries that are round about her. And she hath changed my judgments into wickedness more than the nations, and my statutes more than the countries that are round about her: for they have refused my judgments and my statutes, they have not walked in them . . . A third part of thee shall die with the pestilence, and with famine shall they be consumed in the midst of thee: and a third part shall fall by the sword round about thee and I will scatter a third part into all the winds, and I will draw out a sword after them" (Ezekiel 5:1-6,12). The fall of Jerusalem in 586 BC to Babylon has many parallels to the 70 AD destruction of Jerusalem by the Romans.
Babylon came in remembrance before God to give unto her the wine of the fierceness of His wrath (v. 19), "for her sins have reached unto heaven, and God hath remembered her iniquities" (Revelation 18:5). Again, associated with the shaking of the Old Covenant and ordinances thereof, Babylon or Jerusalem is being destroyed via the Romans. "And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication" (Revelation 14:8). This wine of the fierceness of God's wrath was drank by Jerusalem in the past, "Awake, awake, stand up, O Jerusalem, which hast drunk at the hand of the LORD the cup of his fury; thou hast drunken the dregs of the cup of trembling, and wrung them out" (Isaiah 51:17).
The islands fled away and mountains were not found (v. 20) much like a verse mentioned previously, "And the heaven departed as a scroll when it is rolled together; and every mountain and island were moved out of their places" (Revelation 6:14). The mountains and islands may provide scenery to the narrative to demonstrate how great this shaking is.
Hailstones the weight of a talent (v. 21) also has a clear fulfillment recorded by Josephus: "So they cast stones and arrows at those that were making the banks; they also ran out upon them by companies, and fought with them. Now those that were at work covered themselves with hurdles spread over their banks, and their engines were opposed to them when they made their excursions. The engines, that all the legions had ready prepared for them, were admirably contrived; but still more extraordinary ones belonged to the tenth legion: those that threw darts and those that threw stones were more forcible and larger than the rest, by which they not only repelled the excursions of the Jews, but drove those away that were upon the walls also. Now the stones that were cast were of the weight of a talent, and were carried two furlongs and further. The blow they gave was no way to be sustained, not only by those that stood first in the way, but by those that were beyond them for a great space. As for the Jews, they at first watched the coming of the stone, for it was of a white color, and could therefore not only be perceived by the great noise it made, but could be seen also before it came by its brightness; accordingly the watchmen that sat upon the towers gave them notice when the engine was let go, and the stone came from it, and cried out aloud, in their own country language, THE STONE COMETH so those that were in its way stood off, and threw themselves down upon the ground; by which means, and by their thus guarding themselves, the stone fell down and did them no harm. But the Romans contrived how to prevent that by blacking the stone, who then could aim at them with success, when the stone was not discerned beforehand, as it had been till then; and so they destroyed many of them at one blow. Yet did not the Jews, under all this distress, permit the Romans to raise their banks in quiet; but they shrewdly and boldly exerted themselves, and repelled them both by night and by day" (Wars of the Jews, 5.6.3).
This hail (v. 21) also reminds us of the seventh plague upon Egypt before the Exodus: "And Moses stretched forth his rod toward heaven: and the LORD sent thunder and hail, and the fire ran along upon the ground; and the LORD rained hail upon the land of Egypt" (Exodus 9:23). Thus, almost all of the ten plagues that God demonstrated in Egypt have now been poured out in vials upon Babylon.
CHAPTER 17
Revelation 17:1-2
[1] And there came one of the seven angels which had the seven vials, and talked with me, saying unto me, Come hither; I will shew unto thee the judgment of the great whore that sitteth upon many waters:
[2] With whom the kings of the earth have committed fornication, and the inhabitants of the earth have been made drunk with the wine of her fornication.
Later, God receives praise for judging the great whore (v. 1) because all of His judgments are righteous, "For true and righteous are his judgments: for he hath judged the great whore, which did corrupt the earth with her fornication, and hath avenged the blood of his servants at her hand" (Revelation 19:2). The "many waters" (v. 1) refers to the Gentile nations (Revelation 17:15) as Jeremiah said similar words in regard to the nation of Babylon in his day, "O thou that dwellest upon many waters, abundant in treasures, thine end is come, and the measure of thy covetousness" (Jeremiah 51:13). Jeremiah also said of Babylon which could be stated in reference to Israel in 70 AD (v. 2) , "Babylon hath been a golden cup in the LORD's hand, that made all the earth drunken: the nations have drunken of her wine; therefore the nations are mad" (Jeremiah 51:7). Speaking of spiritual Babylon, "For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies" (Revelation 18:3).
Revelation 17:3-8
[3] So he carried me away in the spirit into the wilderness: and I saw a woman sit upon a scarlet coloured beast, full of names of blasphemy, having seven heads and ten horns.
[4] And the woman was arrayed in purple and scarlet colour, and decked with gold and precious stones and pearls, having a golden cup in her hand full of abominations and filthiness of her fornication:
[5] And upon her forehead was a name written, MYSTERY, BABYLON THE GREAT, THE MOTHER OF HARLOTS AND ABOMINATIONS OF THE EARTH.
[6] And I saw the woman drunken with the blood of the saints, and with the blood of the martyrs of Jesus: and when I saw her, I wondered with great admiration.
[7] And the angel said unto me, Wherefore didst thou marvel? I will tell thee the mystery of the woman, and of the beast that carrieth her, which hath the seven heads and ten horns.
[8] The beast that thou sawest was, and is not; and shall ascend out of the bottomless pit, and go into perdition: and they that dwell on the earth shall wonder, whose names were not written in the book of life from the foundation of the world, when they behold the beast that was, and is not, and yet is.
This section of chapter 17 (vv. 3-8) most clearly identifies Babylon the harlot with apostate Jerusalem of Jesus' generation that was destroyed in 70 AD. This woman or harlot in the wilderness (v. 3) is the antithesis of the bride of Christ who was also in the wilderness (Revelation 12:6). The harlot is spiritually or figuratively known as Babylon and can be identified as earthly Jerusalem, while the bride of Christ is figurative Jerusalem, "And I John saw the holy city, new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband" (Revelation 21:2).
This beast having seven heads and ten horns (v. 3) is the great dragon or Satan is disguise, "And there appeared another wonder in heaven; and behold a great red dragon, having seven heads and ten horns, and seven crowns upon his heads. . . And the great dragon was cast out, that old serpent, called the Devil, and Satan, which deceiveth the whole world: he was cast out into the earth, and his angels were cast out with him." (Revelation 12:3,9). Later in this chapter, the seven heads of the beast (v. 3) are identified as seven mountains (Revelation 17:9) which must undoubtedly refer to the seven hills of the city of Rome which was also called, "the City of Seven Hills." Also, the number 666 (Revelation 13:8) identifies the beast (v. 3) with the Roman Empire and Nero, the emperor who was alive at the time of John's writing. This is most likely the same beast from chapter 13.
The woman is arrayed in purple and scarlet decked with gold and precious stones and pearls of beauty but is full of abominations (v. 4). Her adornment has a significant parallel in Ezekiel's account of God telling a parable of His relations with Israel as His wife and the gifts and beauty in which she trusted rather than Him who gave them to her:
"Again the word of the LORD came unto me, saying, Son of man, cause Jerusalem to know her abominations, And say, Thus saith the Lord GOD unto Jerusalem; Thy birth and thy nativity is of the land of Canaan; thy father was an Amorite, and thy mother an Hittite. And as for thy nativity, in the day thou wast born thy navel was not cut, neither wast thou washed in water to supple thee; thou wast not salted at all, nor swaddled at all. None eye pitied thee, to do any of these unto thee, to have compassion upon thee; but thou wast cast out in the open field, to the lothing of thy person, in the day that thou wast born. And when I passed by thee, and saw thee polluted in thine own blood, I said unto thee when thou wast in thy blood, Live; yea, I said unto thee when thou wast in thy blood, Live. I have caused thee to multiply as the bud of the field, and thou hast increased and waxen great, and thou art come to excellent ornaments: thy breasts are fashioned, and thine hair is grown, whereas thou wast naked and bare. Now when I passed by thee, and looked upon thee, behold, thy time was the time of love; and I spread my skirt over thee, and covered thy nakedness: yea, I sware unto thee, and entered into a covenant with thee, saith the Lord GOD, and thou becamest mine. Then washed I thee with water; yea, I throughly washed away thy blood from thee, and I anointed thee with oil. I clothed thee also with broidered work, and shod thee with badgers' skin, and I girded thee about with fine linen, and I covered thee with silk. I decked thee also with ornaments, and I put bracelets upon thy hands, and a chain on thy neck. And I put a jewel on thy forehead, and earrings in thine ears, and a beautiful crown upon thine head. Thus wast thou decked with gold and silver; and thy raiment was of fine linen, and silk, and broidered work; thou didst eat fine flour, and honey, and oil: and thou wast exceeding beautiful, and thou didst prosper into a kingdom. And thy renown went forth among the heathen for thy beauty: for it was perfect through my comeliness, which I had put upon thee, saith the Lord GOD. But thou didst trust in thine own beauty, and playedst the harlot because of thy renown, and pouredst out thy fornications on every one that passed by; his it was. And of thy garments thou didst take, and deckedst thy high places with divers colours, and playedst the harlot thereupon: the like things shall not come, neither shall it be so. Thou hast also taken thy fair jewels of my gold and of my silver, which I had given thee, and madest to thyself images of men, and didst commit whoredom with them, And tookest thy broidered garments, and coveredst them: and thou hast set mine oil and mine incense before them. My meat also which I gave thee, fine flour, and oil, and honey, wherewith I fed thee, thou hast even set it before them for a sweet savour: and thus it was, saith the Lord GOD. Moreover thou hast taken thy sons and thy daughters, whom thou hast borne unto me, and these hast thou sacrificed unto them to be devoured. Is this of thy whoredoms a small matter, That thou hast slain my children, and delivered them to cause them to pass through the fire for them? And in all thine abominations and thy whoredoms thou hast not remembered the days of thy youth, when thou wast naked and bare, and wast polluted in thy blood. And it came to pass after all thy wickedness, (woe, woe unto thee! saith the Lord GOD;) That thou hast also built unto thee an eminent place, and hast made thee an high place in every street. Thou hast built thy high place at every head of the way, and hast made thy beauty to be abhorred, and hast opened thy feet to every one that passed by, and multiplied thy whoredoms. Thou hast also committed fornication with the Egyptians thy neighbours, great of flesh; and hast increased thy whoredoms, to provoke me to anger. Behold, therefore I have stretched out my hand over thee, and have diminished thine ordinary food, and delivered thee unto the will of them that hate thee, the daughters of the Philistines, which are ashamed of thy lewd way. Thou hast played the whore also with the Assyrians, because thou wast unsatiable; yea, thou hast played the harlot with them, and yet couldest not be satisfied. Thou hast moreover multiplied thy fornication in the land of Canaan unto Chaldea; and yet thou wast not satisfied herewith. How weak is thine heart, saith the Lord GOD, seeing thou doest all these things, the work of an imperious whorish woman; In that thou buildest thine eminent place in the head of every way, and makest thine high place in every street; and hast not been as an harlot, in that thou scornest hire; But as a wife that committeth adultery, which taketh strangers instead of her husband! They give gifts to all whores: but thou givest thy gifts to all thy lovers, and hirest them, that they may come unto thee on every side for thy whoredom. And the contrary is in thee from other women in thy whoredoms, whereas none followeth thee to commit whoredoms: and in that thou givest a reward, and no reward is given unto thee, therefore thou art contrary. Wherefore, O harlot, hear the word of the LORD: Thus saith the Lord GOD; Because thy filthiness was poured out, and thy nakedness discovered through thy whoredoms with thy lovers, and with all the idols of thy abominations, and by the blood of thy children, which thou didst give unto them; Behold, therefore I will gather all thy lovers, with whom thou hast taken pleasure, and all them that thou hast loved, with all them that thou hast hated; I will even gather them round about against thee, and will discover thy nakedness unto them, that they may see all thy nakedness. And I will judge thee, as women that break wedlock and shed blood are judged; and I will give thee blood in fury and jealousy. And I will also give thee into their hand, and they shall throw down thine eminent place, and shall break down thy high places: they shall strip thee also of thy clothes, and shall take thy fair jewels, and leave thee naked and bare. They shall also bring up a company against thee, and they shall stone thee with stones, and thrust thee through with their swords. And they shall burn thine houses with fire, and execute judgments upon thee in the sight of many women: and I will cause thee to cease from playing the harlot, and thou also shalt give no hire any more. So will I make my fury toward thee to rest, and my jealousy shall depart from thee, and I will be quiet, and will be no more angry. Because thou hast not remembered the days of thy youth, but hast fretted me in all these things; behold, therefore I also will recompense thy way upon thine head, saith the Lord GOD: and thou shalt not commit this lewdness above all thine abominations. Behold, every one that useth proverbs shall use this proverb against thee, saying, As is the mother, so is her daughter. Thou art thy mother's daughter, that lotheth her husband and her children; and thou art the sister of thy sisters, which lothed their husbands and their children: your mother was an Hittite, and your father an Amorite. And thine elder sister is Samaria, she and her daughters that dwell at thy left hand: and thy younger sister, that dwelleth at thy right hand, is Sodom and her daughters. Yet hast thou not walked after their ways, nor done after their abominations: but, as if that were a very little thing, thou wast corrupted more than they in all thy ways. As I live, saith the Lord GOD, Sodom thy sister hath not done, she nor her daughters, as thou hast done, thou and thy daughters. Behold, this was the iniquity of thy sister Sodom, pride, fulness of bread, and abundance of idleness was in her and in her daughters, neither did she strengthen the hand of the poor and needy. And they were haughty, and committed abomination before me: therefore I took them away as I saw good. Neither hath Samaria committed half of thy sins; but thou hast multiplied thine abominations more than they, and hast justified thy sisters in all thine abominations which thou hast done. Thou also, which hast judged thy sisters, bear thine own shame for thy sins that thou hast committed more abominable than they: they are more righteous than thou: yea, be thou confounded also, and bear thy shame, in that thou hast justified thy sisters. When I shall bring again their captivity, the captivity of Sodom and her daughters, and the captivity of Samaria and her daughters, then will I bring again the captivity of thy captives in the midst of them: That thou mayest bear thine own shame, and mayest be confounded in all that thou hast done, in that thou art a comfort unto them. When thy sisters, Sodom and her daughters, shall return to their former estate, and Samaria and her daughters shall return to their former estate, then thou and thy daughters shall return to your former estate. For thy sister Sodom was not mentioned by thy mouth in the day of thy pride, Before thy wickedness was discovered, as at the time of thy reproach of the daughters of Syria, and all that are round about her, the daughters of the Philistines, which despise thee round about. Thou hast borne thy lewdness and thine abominations, saith the LORD. For thus saith the Lord GOD; I will even deal with thee as thou hast done, which hast despised the oath in breaking the covenant. Nevertheless I will remember my covenant with thee in the days of thy youth, and I will establish unto thee an everlasting covenant. Then thou shalt remember thy ways, and be ashamed, when thou shalt receive thy sisters, thine elder and thy younger: and I will give them unto thee for daughters, but not by thy covenant. And I will establish my covenant with thee; and thou shalt know that I am the LORD: That thou mayest remember, and be confounded, and never open thy mouth any more because of thy shame, when I am pacified toward thee for all that thou hast done, saith the Lord GOD" (Ezekiel 16).
Later, she is judged for these abominations, "The merchandise of gold, and silver, and precious stones, and of pearls, and fine linen, and purple, and silk, and scarlet, and all thyine wood, and all manner vessels of ivory, and all manner vessels of most precious wood, and of brass, and iron, and marble, And cinnamon, and odours, and ointments, and frankincense, and wine, and oil, and fine flour, and wheat, and beasts, and sheep, and horses, and chariots, and slaves, and souls of men. And the fruits that thy soul lusted after are departed from thee, and all things which were dainty and goodly are departed from thee, and thou shalt find them no more at all. The merchants of these things, which were made rich by her, shall stand afar off for the fear of her torment, weeping and wailing, And saying, Alas, alas, that great city, that was clothed in fine linen, and purple, and scarlet, and decked with gold, and precious stones, and pearls!" (Revelation 18:12-16). "And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication" (Revelation 14:8).
Futurists suggest that Babylon (v. 5) could be the Roman Catholic Church, Ecumenicalism, or a false religious system in the last days. This author identifies Babylon as Israel and/or Jerusalem. The woman (v. 3) is identified later in the chapter: "And the woman which thou sawest is that great city, which reigneth over the kings of the earth" (Revelation 17:18). This woman or harlot who rides the beast (v. 5) is the inverse of the pure bride of Jesus Christ and must represent apostate Jerusalem which did not recognize its Messiah. She rides on the back of the beast which can be identified as Rome. The seven heads of the beast are seven mountains (Revelation 17:9) which must undoubtedly refer to the seven hills of the city of Rome, "the City of Seven Hills." This image of the harlot riding on the back of the beast is symbolic of the those apostate Jews who took advantage of Rome's protection and authority while uniting to persecute the church (Revelation 17:6).
Additionally, the harlot Babylon the Great (v. 5) can be identified as Jerusalem because the beast (Rome) hates her and destroys her in 70 AD (Revelation 17:16). Thus, a preterist view of Babylon being identified as Rome can be dismissed for not treating the harlot and the beast as two separate entities or powers (one hates the other and both persecuted the Church). Revelation 16:16 seems to rule out the possibility of Babylon being Rome while confirming that Babylon is Jerusalem: "And he gathered them together into a place called in the Hebrew tongue Armageddon." Babylon, the recipient of God's final wrath in Revelation 16 must be Jerusalem because the enemies are being gathered together in this specific location outside Jerusalem. Most of all, the term "the great city" has great implications of Babylon the harlot being identified as Jerusalem which has also been called the great city in the Old Testament (Jeremiah 22:8): "And the great city was divided into three parts, and the cities of the nations fell: and great Babylon came in remembrance before God, to give unto her the cup of the wine of the fierceness of his wrath" (Revelation 16:19); "And the woman which thou sawest is that great city, which reigneth over the kings of the earth" (Revelation 17:18); "And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified" (Revelation 11:8). If it is spiritually called Sodom and Egypt, it could just as easily be called Babylon.
Further identification of Babylon with Jerusalem comes in chapter 18, for example, the kings will bewail and lament for her (Revelation 18:9) and merchants of the earth mourning because they can't buy from her (Revelation 18:11-13) borrowing language that Ezekiel used while lamenting Tyre (Ezekiel 27:12-35). Also relevant, when Jesus instructed His disciples in evangelizing the regions of Israel He likened it more tolerable in the day of judgment for Sodom, Tyre and Sidon, "Even the very dust of your city, which cleaveth on us, we do wipe off against you: notwithstanding be ye sure of this, that the kingdom of God is come nigh unto you. But I say unto you, that it shall be more tolerable in that day for Sodom, than for that city. Woe unto thee, Chorazin! woe unto thee, Bethsaida! for if the mighty works had been done in Tyre and Sidon, which have been done in you, they had a great while ago repented, sitting in sackcloth and ashes. But it shall be more tolerable for Tyre and Sidon at the judgment, than for you. And thou, Capernaum, which art exalted to heaven, shalt be thrust down to hell. He that heareth you heareth me; and he that despiseth you despiseth me; and he that despiseth me despiseth him that sent me" (Luke 10:11-16). Also borrowing imagery from the judgment of Tyre (Ezekiel 28:13), Revelation 18:16 states that this great city, Babylon was adorned with with gold, and precious stones, and pearls, just as the temple in Jerusalem was adorned with these things. In the introduction to the Olivet Discourse: "And as some spake of the temple, how it was adorned with goodly stones and gifts, he said, As for these things which ye behold, the days will come, in the which there shall not be left one stone upon another, that shall not be thrown down" (Luke 21:5,6). The merchants made rich by her will stand afar off weeping and wailing (Revelation 18:15), "For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies" (Revelation 18:3), "And the merchants of the earth shall weep and mourn over her; for no man buyeth their merchandise any more" (Revelation 18:11). First century Jerusalem was a center of trade, thus Revelation 18:3 states, "the merchants of the earth are waxed rich through the abundance of her delicacies." Jerusalem was a center and land bridge of Europe, Africa and Asia. Foreign trade and commerce had a great influence on the city of Jerusalem. Also, God avenges the holy apostles and prophets on the great whore (Revelation 18:20; 19:2) further identifying Babylon as Jerusalem of which Jesus said, "Therefore also said the wisdom of God, I will send them prophets and apostles, and some of them they shall slay and persecute: That the blood of all the prophets, which was shed from the foundation of the world, may be required of this generation; From the blood of Abel unto the blood of Zacharias, which perished between the altar and the temple: verily I say unto you, It shall be required of this generation." (Luke 11:49-51).
Furthermore, the nation of Israel and/or Jerusalem has been compared to a harlot by several of the Old Testament prophets. There are many images from the Old Testament that link apostate Israel to this harlot (v. 5): "How is the faithful city become an harlot! it was full of judgment; righteousness lodged in it; but now murderers" (Isaiah 1:21); "Rejoice not, O Israel, for joy, as other people: for thou hast gone a whoring from thy God, thou hast loved a reward upon every cornfloor" (Hosea 9:1).
"For of old time I have broken thy yoke, and burst thy bands; and thou saidst, I will not transgress; when upon every high hill and under every green tree thou wanderest, playing the harlot. Yet I had planted thee a noble vine, wholly a right seed: how then art thou turned into the degenerate plant of a strange vine unto me? For though thou wash thee with nitre, and take thee much soap, yet thine iniquity is marked before me, saith the Lord GOD. How canst thou say, I am not polluted, I have not gone after Baalim? see thy way in the valley, know what thou hast done: thou art a swift dromedary traversing her ways; A wild ass used to the wilderness, that snuffeth up the wind at her pleasure; in her occasion who can turn her away? all they that seek her will not weary themselves; in her month they shall find her. Withhold thy foot from being unshod, and thy throat from thirst: but thou saidst, There is no hope: no; for I have loved strangers, and after them will I go. As the thief is ashamed when he is found, so is the house of Israel ashamed; they, their kings, their princes, and their priests, and their prophets, Saying to a stock, Thou art my father; and to a stone, Thou hast brought me forth: for they have turned their back unto me, and not their face: but in the time of their trouble they will say, Arise, and save us. But where are thy gods that thou hast made thee? let them arise, if they can save thee in the time of thy trouble: for according to the number of thy cities are thy gods, O Judah. Wherefore will ye plead with me? ye all have transgressed against me, saith the LORD. In vain have I smitten your children; they received no correction: your own sword hath devoured your prophets, like a destroying lion. O generation, see ye the word of the LORD. Have I been a wilderness unto Israel? a land of darkness? wherefore say my people, We are lords; we will come no more unto thee? Can a maid forget her ornaments, or a bride her attire? yet my people have forgotten me days without number. Why trimmest thou thy way to seek love? therefore hast thou also taught the wicked ones thy ways. Also in thy skirts is found the blood of the souls of the poor innocents: I have not found it by secret search, but upon all these. Yet thou sayest, Because I am innocent, surely his anger shall turn from me. Behold, I will plead with thee, because thou sayest, I have not sinned. Why gaddest thou about so much to change thy way? thou also shalt be ashamed of Egypt, as thou wast ashamed of Assyria. Yea, thou shalt go forth from him, and thine hands upon thine head: for the LORD hath rejected thy confidences, and thou shalt not prosper in them. They say, If a man put away his wife, and she go from him, and become another man's, shall he return unto her again? shall not that land be greatly polluted? but thou hast played the harlot with many lovers; yet return again to me, saith the LORD. Lift up thine eyes unto the high places, and see where thou hast not been lien with. In the ways hast thou sat for them, as the Arabian in the wilderness; and thou hast polluted the land with thy whoredoms and with thy wickedness. Therefore the showers have been withholden, and there hath been no latter rain; and thou hadst a whore's forehead, thou refusedst to be ashamed. Wilt thou not from this time cry unto me, My father, thou art the guide of my youth? Will he reserve his anger for ever? will he keep it to the end? Behold, thou hast spoken and done evil things as thou couldest. The LORD said also unto me in the days of Josiah the king, Hast thou seen that which backsliding Israel hath done? she is gone up upon every high mountain and under every green tree, and there hath played the harlot. And I said after she had done all these things, Turn thou unto me. But she returned not. And her treacherous sister Judah saw it. And I saw, when for all the causes whereby backsliding Israel committed adultery I had put her away, and given her a bill of divorce; yet her treacherous sister Judah feared not, but went and played the harlot also. And it came to pass through the lightness of her whoredom, that she defiled the land, and committed adultery with stones and with stocks. And yet for all this her treacherous sister Judah hath not turned unto me with her whole heart, but feignedly, saith the LORD. And the LORD said unto me, The backsliding Israel hath justified herself more than treacherous Judah. Go and proclaim these words toward the north, and say, Return, thou backsliding Israel, saith the LORD; and I will not cause mine anger to fall upon you: for I am merciful, saith the LORD, and I will not keep anger for ever. Only acknowledge thine iniquity, that thou hast transgressed against the LORD thy God, and hast scattered thy ways to the strangers under every green tree, and ye have not obeyed my voice, saith the LORD" (Jeremiah 2:20-3:13).
Again, the woman/harlot is drunk with the blood of the saints and martyrs of Jesus (v. 6). Also, "And in her was found the blood of prophets, and of saints, and of all that were slain upon the earth" (Revelation 18:24); "For they have shed the blood of saints and prophets, and thou hast given them blood to drink; for they are worthy" (Revelation 16:6). These passages are some of the most clear identifiers of the harlot Babylon being Jerusalem. Jesus also identified Jerusalem as them which killed the prophets, "Nevertheless I must walk to day, and to morrow, and the day following: for it cannot be that a prophet perish out of Jerusalem. O Jerusalem, Jerusalem, which killest the prophets, and stonest them that are sent unto thee; how often would I have gathered thy children together, as a hen doth gather her brood under her wings, and ye would not! Behold, your house is left unto you desolate: and verily I say unto you, Ye shall not see me, until the time come when ye shall say, Blessed is he that cometh in the name of the Lord" (Luke 13:33-35). Again, Jesus said, "Wherefore, behold, I send unto you prophets, and wise men, and scribes: and some of them ye shall kill and crucify; and some of them shall ye scourge in your synagogues, and persecute them from city to city: That upon you may come all the righteous blood shed upon the earth, from the blood of righteous Abel unto the blood of Zacharias son of Barachias, whom ye slew between the temple and the altar. Verily I say unto you, All these things shall come upon this generation. O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not!" (Matthew 23:34-37). Therefore, the wrath of God and judgment from all the righteous blood of the prophets from the beginning of the Old Testament historical account (the murder of Abel) until the end (the murder of Zecharias) would come upon the Jews to whom Jesus was spoke.
Apostate Jews took advantage of Rome's protection and authority while uniting to persecute the saints of Jesus; thus the woman is riding the beast (v. 7). The angel is about declare the mystery of the woman and the beast that carries her (v. 7). The beast was, and is not, and yet is (v. 8) should not be understood to be referring to a kingdom teetering in and out of power as much as it is a paradoy in contrast to the Almighty, "which was, and is, and is to come" (Revelation 4:8), just as the harlot Babylon is in contrast to the bride of Christ.
They that are on the earth shall wonder after the beast (v. 8), "And all that dwell upon the earth shall worship him, whose names are not written in the book of life of the Lamb slain from the foundation of the world" (Revelation 13:8). The earth wondering after the beast (v. 8) may be referring to emperor worship in the Roman empire.
Revelation 17:9-11
[9] And here is the mind which hath wisdom. The seven heads are seven mountains, on which the woman sitteth.
[10] And there are seven kings: five are fallen, and one is, and the other is not yet come; and when he cometh, he must continue a short space.
[11] And the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition.
The mind that has wisdom (v. 9) is phrase set before the identifying of these symbols. For example, "Here is wisdom. Let him that hath understanding count the number of the beast: for it is the number of a man; and his number is Six hundred threescore and six," (Revelation 13:18) which links the beast to a man and identifyies the beast as Rome by the Hebrew spelling of "Nero Caesar" rendering a 666 in a numerical value of the Hebrew letters. The seven heads are seven mountains (v. 9) which must undoubtedly refer to the seven hills of the city of Rome. This passage most positively affirms that the beast which has seven heads is Rome since the seven heads are seven hills (v. 9), and Rome is sometimes called, "the City of Seven Hills."
Some see the seven kings (v. 10) as representing seven kingdoms throughout world history along with future politic which have persecuted and will persecute the Jews and Christians: 1) Egypt; 2) Assyria; 3) Babylon; 4) Media-Persia; 5) Greece; 6) Rome; 7)Nazi Germany; and 8) an unknown future empire. This seems probable within the description shortly after: "five are fallen [Egypt through Greece], and one is [Rome], and the other is not yet come [Nazi Germany]; and when he cometh, he must continue a short space. And the beast that was, and is not, even he is the eighth [an unknown future empire], and is of the seven, and goeth into perdition." Some would have a problem with this interpretation since the passage says "kings" (v. 10) and not "kingdoms" but in favor of this Daniel spoke of the four beast kingdoms as kings: "These great beasts, which are four, are four kings, which shall arise out of the earth" (Daniel 7:17). This can be somewhat more of a dispensational view that many will have problems with because it makes a future Antichrist figure more anti-Jewish than anti-Christ (2 Thessalonians 2:4). While I do not agree that if there is a future Antichrist figure, he will be anti-Jewish, this text (v. 10), if regarding a future fulfillment of kingdoms, I could see such a figure or kingdom being anti-Jewish like Nazi Germany, because, "the ten horns which thou sawest upon the beast, these shall hate the whore, and shall make her desolate and naked, and shall eat her flesh, and burn her with fire" (Revelation 17:16). All these horns will have or will hate the whore (the nation of Israel).
However, the previous scheme is not unlikely when applied to verses 10 and 11 and does not contradict the preterist interpretation of Revelation. Why look for a futurist fulfillment when there are a couple of preterist views worthy of note (which seem more probable in light of verse 9 that identifies the beast as Rome): "And there are seven kings: five are fallen [Augustus, Tiberius, Caligula, Claudius, Nero] and one is [Vespasian], and the other is not yet come [Titus]; and when he cometh, he must continue a short space [Titus reigned two years]. And the beast that was, and is not, even he is the eighth [Domitian who was sometimes called a second Nero], and is of the seven, and goeth into perdition."
The preterist interpretation in favor of this author is as follows, "And there are seven kings: five are fallen [Julius, Augustus, Tiberius, Caligula, Claudius], and one is [Nero], and the other is not yet come [Vespasian]; and when he cometh, he must continue a short space. And the beast that was, and is not, even he is the eighth [Titus], and is of the seven, and goeth into perdition." The word seven (v. 11) is translated from the Greek word "hepta" which can also mean "seventh." In that case, the scheme also has the advantage of Titus being "of the seven" or "of the seventh," since Titus was Vespasian's son. The phrase "of the seven" (v. 11) may also identify all eight kings belonging to the Roman empire excluding a futurist interpretation. In the same way the number 666 (Revelation 13:8) identifies the beast with the Roman Empire and Nero, the emperor who was alive at the time of John's writing.
Furthermore, "the beast that was and is not, even he is the eighth" (v. 11) identifies all kings, especially the eighth, belonging to Rome, the beast: "And the angel said unto me, Wherefore didst thou marvel? I will tell thee the mystery of the woman, and of the beast that carrieth her, which hath the seven heads and ten horns. The beast that thou sawest was, and is not; and shall ascend out of the bottomless pit, and go into perdition: and they that dwell on the earth shall wonder, whose names were not written in the book of life from the foundation of the world, when they behold the beast that was, and is not, and yet is. And here is the mind which hath wisdom. The seven heads are seven mountains, on which the woman sitteth" (Revelation 17:7-9).
In both preterist schemes Glaba, Otho and Vitellius, the three emperors from 68 to 69 AD, are removed from the list since they never had power over Judea. Additionally, Galba, Otho and Vitellius may be the three horns or kings subdued by the eleventh in Daniel 7:24, and therefore are excluded from this list. Also, the triumvirate of Marc Anthony, Octavian and Lepidus from 44 to 31 BC is excluded as with similar lists such as the Epistle of Barnabas 4:4 and the Sibylline Oracles.
The beast that was and is not (v. 11) is a parody of the Almighty, "which was, and is, and is to come," (Revelation 4:8) slightly modified from the similar title earlier, "The beast that thou sawest was, and is not; and shall ascend out of the bottomless pit, and go into perdition . . . the beast that was, and is not, and yet is" (Revelation 17:8). One instance states that the beast currently "yet is" (Revelation 17:8), a contradiction of "is not" (Revelation 17:8) and the others declare future, "shall ascend" (Revelation 17:8), and verse 11 speaks of the eighth king as coming in the future as well. This should not be taken literally. The title can't be taken literally of any specific kingdom, even Rome, because of the contradictions of "was, and is not, and yet is." It is only a designation of contrast between the beast kingdom of darkness and the Almighty King.
Revelation 17:12-14
[12] And the ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power as kings one hour with the beast.
[13] These have one mind, and shall give their power and strength unto the beast.
[14] These shall make war with the Lamb, and the Lamb shall overcome them: for he is Lord of lords, and King of kings: and they that are with him are called, and chosen, and faithful.
The ten horns (v. 12) may be viewed by futurists as ten future kings that will reign with the Antichrist. Those of this view normally hold to a futurist interpretation of Daniel as well suggesting the ten horns of Daniel are the same ten horns of Revelation: "After this I saw in the night visions, and behold a fourth beast, dreadful and terrible, and strong exceedingly; and it had great iron teeth: it devoured and brake in pieces, and stamped the residue with the feet of it: and it was diverse from all the beasts that were before it; and it had ten horns. I considered the horns, and, behold, there came up among them another little horn, before whom there were three of the first horns plucked up by the roots: and, behold, in this horn were eyes like the eyes of man, and a mouth speaking great things. . . Thus he said, The fourth beast shall be the fourth kingdom upon earth, which shall be diverse from all kingdoms, and shall devour the whole earth, and shall tread it down, and break it in pieces. And the ten horns out of this kingdom are ten kings that shall arise: and another shall rise after them; and he shall be diverse from the first, and he shall subdue three kings. And he shall speak great words against the most High, and shall wear out the saints of the most High, and think to change times and laws: and they shall be given into his hand until a time and times and the dividing of time." (Daniel 7:7,8,23-25).
However, the fourth beast of Daniel chapter 7 can be positively identified as Rome, so a preterist or historicist view may be supported more conveniently. The futurist will circumvent this by suggesting these ten kings will come from a revived future Roman empire. Rome's ten provinces of the first century fit just as easily: Italy, Achaia, Asia, Syria, Egypt, Africa, Spain, Gaul, Britain, and Germany. Those receive power as kings one hour (v. 12) or a short time with the beast of Rome having one mind, giving their power and strength unto the beast (v. 13). That previous idea is the interpretation in favor of this author, yet the historical view is that these ten kings are the ten ethnic nations which came to be when the Roman Empire was dissolved: the Huns in Hungary, Ostragoths in Mecia, Visiagoths in Panomia, Suaves and the Allens in Spain, Vandals in Africa, Francs in France, Burgundians in Burgandy, Huruly in Italy, Saxons and Anglos in Britain, ant the Lombards on the Danube.
The stone that breaks the toes of the image in Daniel 2:44 is the kingdom of God being established: "And in the days of these kings shall the God of heaven set up a kingdom, which shall never be destroyed: and the kingdom shall not be left to other people, but it shall break in pieces and consume all these kingdoms, and it shall stand for ever." Although most futurists consider the stone to break in pieces a revived Roman empire in the last days (some say a ten-nation confederacy of the European Union), this would require a huge time gap. Additionally, this view would suggest that the kingdom of God has not yet come.
These shall make war with the Lamb (v. 14). Like apostate Israel and the Roman Empire, these ten kings will also persecute the church. The title Lord of lords and King of kings is given to the Lamb (v. 14) which has been used for God in the past: "For the LORD your God is God of gods, and Lord of lords, a great God, a mighty, and a terrible, which regardeth not persons, nor taketh reward" (Deuteronomy 10:17). Paul wrote to Timothy that Jesus is, "the blessed and only Potentate, the King of kings, and Lord of lords" (1 Timothy 6:15). This title is later seen written on Jesus' thigh (Revelation 19:16).
Revelation 17:15-18
[15] And he saith unto me, The waters which thou sawest, where the whore sitteth, are peoples, and multitudes, and nations, and tongues.
[16] And the ten horns which thou sawest upon the beast, these shall hate the whore, and shall make her desolate and naked, and shall eat her flesh, and burn her with fire.
[17] For God hath put in their hearts to fulfil his will, and to agree, and give their kingdom unto the beast, until the words of God shall be fulfilled.
[18] And the woman which thou sawest is that great city, which reigneth over the kings of the earth.
Here (v. 15) the waters where the whore sits are identified as peoples, multitudes, and nations, and tongues. Also, this can be the meaning of the seas mentioned earlier pertaining to the beast and the great whore, "And I stood upon the sand of the sea, and saw a beast rise up out of the sea, having seven heads and ten horns, and upon his horns ten crowns, and upon his heads the name of blasphemy" (Revelation 13:1); "And there came one of the seven angels which had the seven vials, and talked with me, saying unto me, Come hither; I will shew unto thee the judgment of the great whore that sitteth upon many waters" (Revelation 17:1).
Though the whore was "arrayed in purple and scarlet colour, and decked with gold and precious stones and pearls" (Revelation 17:4), and "clothed in fine linen, and purple, and scarlet, and decked with gold, and precious stones, and pearls" (Revelation 18:16), these ten horns make the whore naked (v. 16) and desolate. Thus, the harlot Babylon can be identified as Jerusalem because the beast (Rome) hates her and destroys her in 70 AD (v. 16). Revelation 16:16 strengthens the idea that apostate Jerusalem is the harlot: "And he gathered them together into a place called in the Hebrew tongue Armageddon." Babylon, the recipient of God's final wrath in Revelation 16 must be Jerusalem because the enemies are being gathered together in this specific location outside Jerusalem. Most of all, the term "the great city" has great implications of Babylon the harlot being identified as Jerusalem which has also been called the great city in the Old Testament (Jeremiah 22:8). "And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified" (Revelation 11:8). If it is spiritually called Sodom and Egypt, it could just as easily be called Babylon. Furthermore, the nation of Israel and/or Jerusalem has been compared to a harlot by several of the Old Testament prophets (Isaiah 1:21; Jeremiah 2:20ff; Hosea 9:1; Ezekiel 16). Just as Jerusalem was judged and made desolate and naked (v. 16) , Ezekiel prophesied concerning the Babylonian captivity, "Behold, therefore I will gather all thy lovers, with whom thou hast taken pleasure, and all them that thou hast loved, with all them that thou hast hated; I will even gather them round about against thee, and will discover thy nakedness unto them, that they may see all thy nakedness" (Ezekiel 16:37).
God has put in the hearts of these ten kings (v. 17) to fulfill His will as Paul wrote of those who did not receive the love of the truth, "And for this cause God shall send them strong delusion, that they should believe a lie: That they all might be damned who believed not the truth, but had pleasure in unrighteousness" (2 Thessalonians 2:11,12). God will put His purposes in these ten kings' hearts until the words of God will be fulfilled (v. 17) possibly referring to the end of the prophecy of Revelation or the second coming of Jesus, either of which maybe described in Revelation 10:7, "But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets."
The woman is identified as the great city (v. 18) which this author believes must be Jerusalem or apostate Israel. The term "the great city" has great implications of Babylon the harlot being identified as Jerusalem which has also been called the great city in the Old Testament (Jeremiah 22:8): "And the great city was divided into three parts, and the cities of the nations fell: and great Babylon came in remembrance before God, to give unto her the cup of the wine of the fierceness of his wrath" (Revelation 16:19); "And the woman which thou sawest is that great city, which reigneth over the kings of the earth" (Revelation 17:18); "And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified" (Revelation 11:8). If it is spiritually called Sodom and Egypt, it could just as easily be called Babylon and the harlot. Additionally, the nation of Israel and/or Jerusalem has been compared to a harlot by several of the Old Testament prophets (Isaiah 1:21; Jeremiah 2:20ff; Hosea 9:1; Ezekiel 16). Furthermore, the harlot Babylon the Great can be identified as Jerusalem because the beast (Rome) hates her and destroys her in 70 AD (v. 16). Babylon, the recipient of God's final wrath in Revelation 16 must be Jerusalem because the enemies are being gathered together in the specific location, Armageddon, outside Jerusalem.
CHAPTER 18
Revelation 18:1-3
[1] And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory.
[2] And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird.
[3] For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies.
Most of the language in chapter 18 is borrowed from the Old Testament prophets concerning the various demises of gentile nations such as Babylon, Sodom, Tyre and Sidon. As seen earlier in Revelation 14:8, this phrase, "Babylon is fallen, is fallen," (v. 2) is borrowed from Isaiah concerning the nation of Babylon, "And, behold, here cometh a chariot of men, with a couple of horsemen. And he answered and said, Babylon is fallen, is fallen; and all the graven images of her gods he hath broken unto the ground" (Isaiah 21:9). Here (v. 2) the phrase is not used to depict the nation of Babylon, but the apostate nation of Israel. The city of Jerusalem has been spiritually called Sodom and Egypt (Revelation 11:8), just as the nation of Israel is described spiritually as Babylon, a gentile and heathen nation.
Babylon is become the hold of every foul spirit and a cage of every unclean and hateful bird (v. 2) is likened to that which Isaiah spoke of the doom of Babylon, "And Babylon, the glory of kingdoms, the beauty of the Chaldees' excellency, shall be as when God overthrew Sodom and Gomorrah. . . But wild beasts of the desert shall lie there; and their houses shall be full of doleful creatures; and owls shall dwell there, and satyrs shall dance there. And the wild beasts of the islands shall cry in their desolate houses, and dragons in their pleasant palaces: and her time is near to come, and her days shall not be prolonged" (Isaiah 13:19,21,22). Also, "Therefore the wild beasts of the desert with the wild beasts of the islands shall dwell there, and the owls shall dwell therein: and it shall be no more inhabited for ever; neither shall it be dwelt in from generation to generation" (Jeremiah 50:39).
The nations have drunk the wine of the wrath of her fornication (v. 3) is an idea also taken from a lament for Babylon, "Babylon hath been a golden cup in the LORD's hand, that made all the earth drunken: the nations have drunken of her wine; therefore the nations are mad. Babylon is suddenly fallen and destroyed: howl for her; take balm for her pain, if so she may be healed" (Jeremiah 51:7,8). First century Jerusalem was a center of trade, thus verse 3 states, "the merchants of the earth are waxed rich through the abundance of her delicacies." Jerusalem was a center and land bridge of Europe, Africa and Asia. Foreign trade and commerce had a great influence on the city of Jerusalem. The reason for spiritual Babylon's destruction was her unfaithfulness to God or spiritual fornication (Revelation 14:3).
Revelation 18:4-8
[4] And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues.
[5] For her sins have reached unto heaven, and God hath remembered her iniquities.
[6] Reward her even as she rewarded you, and double unto her double according to her works: in the cup which she hath filled fill to her double.
[7] How much she hath glorified herself, and lived deliciously, so much torment and sorrow give her: for she saith in her heart, I sit a queen, and am no widow, and shall see no sorrow.
[8] Therefore shall her plagues come in one day, death, and mourning, and famine; and she shall be utterly burned with fire: for strong is the Lord God who judgeth her.
"Come out of her" (v. 4) comes from three passages: "Go ye forth of Babylon, flee ye from the Chaldeans, with a voice of singing declare ye, tell this, utter it even to the end of the earth; say ye, The LORD hath redeemed his servant Jacob" (Isaiah 48:20); "Remove out of the midst of Babylon, and go forth out of the land of the Chaldeans, and be as the he goats before the flocks" (Jeremiah 50:8); "Flee out of the midst of Babylon, and deliver every man his soul: be not cut off in her iniquity; for this is the time of the LORD's vengeance; he will render unto her a recompence" (Jeremiah 51:6). If referring to the Jewish Christian remnant of Israel, then Jesus' words from the Olivet Discourse are relevant as forewarning the destruction of Jerusalem and the temple by the Roman armies, "And when ye shall see Jerusalem compassed with armies, then know that the desolation thereof is nigh. Then let them which are in Judaea flee to the mountains; and let them which are in the midst of it depart out; and let not them that are in the countries enter thereinto" (Luke 21:20,21). The apostle Paul also instructed Christians, "And what agreement hath the temple of God with idols? for ye are the temple of the living God; as God hath said, I will dwell in them, and walk in them; and I will be their God, and they shall be my people. Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you, And will be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty" (1 Corinthians 6:16-18).
Verse 5 borrows language from the Old Testament judgments on heathen nations including Genesis 18:20-21 speaking about the judgment of Sodom: "And the LORD said, Because the cry of Sodom and Gomorrah is great, and because their sin is very grievous; I will go down now, and see whether they have done altogether according to the cry of it, which is come unto me; and if not, I will know," and the prophesied judgment of Babylon "We would have healed Babylon, but she is not healed: forsake her, and let us go every one into his own country: for her judgment reacheth unto heaven, and is lifted up even to the skies," (Jeremiah 51:9) and the judgment against Nineveh, "Arise, go to Nineveh, that great city, and cry against it; for their wickedness is come up before me" (Jonah 1:2).
"O daughter of Babylon, who art to be destroyed; happy shall he be, that rewardeth thee as thou hast served us" (Psalm 137:8) is yet another Old Testament lament for Babylon picked up here (v. 6). Again, speaking of judgment upon Babylon, Isaiah prophesied similar to that of verse 7, "And thou saidst, I shall be a lady for ever: so that thou didst not lay these things to thy heart, neither didst remember the latter end of it. Therefore hear now this, thou that art given to pleasures, that dwellest carelessly, that sayest in thine heart, I am, and none else beside me; I shall not sit as a widow, neither shall I know the loss of children: But these two things shall come to thee in a moment in one day, the loss of children, and widowhood: they shall come upon thee in their perfection for the multitude of thy sorceries, and for the great abundance of thine enchantments" (Isaiah 47:7-9). Also, Jeremiah said of Babylon, "And what agreement hath the temple of God with idols? for ye are the temple of the living God; as God hath said, I will dwell in them, and walk in them; and I will be their God, and they shall be my people" (Jeremiah 50:15).
Again, much like spiritual Babylon being lifted up in pride and sitting as queen (v. 7) are the woes pronounced in the Old Testament prophets against the pride of other nations, "This is the rejoicing city that dwelt carelessly, that said in her heart, I am, and there is none beside me: how is she become a desolation, a place for beasts to lie down in! every one that passeth by her shall hiss, and wag his hand" (Zephaniah 2:15); "Son of man, say unto the prince of Tyrus, Thus saith the Lord GOD; Because thine heart is lifted up, and thou hast said, I am a God, I sit in the seat of God, in the midst of the seas; yet thou art a man, and not God, though thou set thine heart as the heart of God" (Ezekiel 28:2).
Again, borrowing language from the prophesied judgment of Babylon (v. 8), "Their Redeemer is strong; the LORD of hosts is his name: he shall throughly plead their cause, that he may give rest to the land, and disquiet the inhabitants of Babylon" (Jeremiah 50:34); "But these two things shall come to thee in a moment in one day, the loss of children, and widowhood: they shall come upon thee in their perfection for the multitude of thy sorceries, and for the great abundance of thine enchantments" (Isaiah 47:9). She shall be utterly burned (v. 7), probably by the ten horns upon the beast, or Rome, that hate the whore, apostate Israel (Revelation 17:16).
Revelation 18:9-10
[9] And the kings of the earth, who have committed fornication and lived deliciously with her, shall bewail her, and lament for her, when they shall see the smoke of her burning,
[10] Standing afar off for the fear of her torment, saying, Alas, alas, that great city Babylon, that mighty city! for in one hour is thy judgment come.
The kings will bewail and lament for her (v. 9) just as Ezekiel prophesied concerning Tyre, "All the inhabitants of the isles shall be astonished at thee, and their kings shall be sore afraid, they shall be troubled in their countenance" (Ezekiel 27:35), "Then all the princes of the sea shall come down from their thrones, and lay away their robes, and put off their broidered garments: they shall clothe themselves with trembling; they shall sit upon the ground, and shall tremble at every moment, and be astonished at thee" (Ezekiel 26:16). Jeremiah prophesied of the judgment of Babylon, "At the noise of the taking of Babylon the earth is moved, and the cry is heard among the nations" (Jeremiah 50:46). Also relevant, Jesus instructed His disciples in evangelizing the land of Israel, "Even the very dust of your city, which cleaveth on us, we do wipe off against you: notwithstanding be ye sure of this, that the kingdom of God is come nigh unto you. But I say unto you, that it shall be more tolerable in that day for Sodom, than for that city. Woe unto thee, Chorazin! woe unto thee, Bethsaida! for if the mighty works had been done in Tyre and Sidon, which have been done in you, they had a great while ago repented, sitting in sackcloth and ashes. But it shall be more tolerable for Tyre and Sidon at the judgment, than for you. And thou, Capernaum, which art exalted to heaven, shalt be thrust down to hell. He that heareth you heareth me; and he that despiseth you despiseth me; and he that despiseth me despiseth him that sent me" (Luke 10:11-16). Later, we are told that the smoke of Babylon the harlot (v. 9) rose up forever and ever (Revelation 19:3) signifying this great judgment of God upon her.
Revelation 18:8 told us that the plagues came upon Babylon in one day, here (v. 10) it is said "one hour" conveying the suddenness of the judgment and destruction, "For in one hour so great riches is come to nought. And every shipmaster, and all the company in ships, and sailors, and as many as trade by sea, stood afar off . . . And they cast dust on their heads, and cried, weeping and wailing, saying, Alas, alas, that great city, wherein were made rich all that had ships in the sea by reason of her costliness! for in one hour is she made desolate" (Revelation 18:17,19).
Revelation 18:11-13
[11] And the merchants of the earth shall weep and mourn over her; for no man buyeth their merchandise any more:
[12] The merchandise of gold, and silver, and precious stones, and of pearls, and fine linen, and purple, and silk, and scarlet, and all thyine wood, and all manner vessels of ivory, and all manner vessels of most precious wood, and of brass, and iron, and marble,
[13] And cinnamon, and odours, and ointments, and frankincense, and wine, and oil, and fine flour, and wheat, and beasts, and sheep, and horses, and chariots, and slaves, and souls of men.
The imagery of merchants of the earth mourning because they can't buy (vv. 11-13) comes from the book of Ezekiel in his lament for Tyre, "Tarshish was thy merchant by reason of the multitude of all kind of riches; with silver, iron, tin, and lead, they traded in thy fairs. Javan, Tubal, and Meshech, they were thy merchants: they traded the persons of men and vessels of brass in thy market. They of the house of Togarmah traded in thy fairs with horses and horsemen and mules. The men of Dedan were thy merchants; many isles were the merchandise of thine hand: they brought thee for a present horns of ivory and ebony. Syria was thy merchant by reason of the multitude of the wares of thy making: they occupied in thy fairs with emeralds, purple, and broidered work, and fine linen, and coral, and agate. Judah, and the land of Israel, they were thy merchants: they traded in thy market wheat of Minnith, and Pannag, and honey, and oil, and balm. Damascus was thy merchant in the multitude of the wares of thy making, for the multitude of all riches; in the wine of Helbon, and white wool. Dan also and Javan going to and fro occupied in thy fairs: bright iron, cassia, and calamus, were in thy market. Dedan was thy merchant in precious clothes for chariots. Arabia, and all the princes of Kedar, they occupied with thee in lambs, and rams, and goats: in these were they thy merchants. The merchants of Sheba and Raamah, they were thy merchants: they occupied in thy fairs with chief of all spices, and with all precious stones, and gold. Haran, and Canneh, and Eden, the merchants of Sheba, Assur, and Chilmad, were thy merchants. These were thy merchants in all sorts of things, in blue clothes, and broidered work, and in chests of rich apparel, bound with cords, and made of cedar, among thy merchandise. The ships of Tarshish did sing of thee in thy market: and thou wast replenished, and made very glorious in the midst of the seas. Thy rowers have brought thee into great waters: the east wind hath broken thee in the midst of the seas. Thy riches, and thy fairs, thy merchandise, thy mariners, and thy pilots, thy calkers, and the occupiers of thy merchandise, and all thy men of war, that are in thee, and in all thy company which is in the midst of thee, shall fall into the midst of the seas in the day of thy ruin. The suburbs shall shake at the sound of the cry of thy pilots. And all that handle the oar, the mariners, and all the pilots of the sea, shall come down from their ships, they shall stand upon the land; And shall cause their voice to be heard against thee, and shall cry bitterly, and shall cast up dust upon their heads, they shall wallow themselves in the ashes: And they shall make themselves utterly bald for thee, and gird them with sackcloth, and they shall weep for thee with bitterness of heart and bitter wailing. And in their wailing they shall take up a lamentation for thee, and lament over thee, saying, What city is like Tyrus, like the destroyed in the midst of the sea? When thy wares went forth out of the seas, thou filledst many people; thou didst enrich the kings of the earth with the multitude of thy riches and of thy merchandise. In the time when thou shalt be broken by the seas in the depths of the waters thy merchandise and all thy company in the midst of thee shall fall" (Ezekiel 27:12-34). Again, this may be linking the judgment of apostate Jerusalem to the lament for Tyre, especially in consideration of Jesus words, "Even the very dust of your city, which cleaveth on us, we do wipe off against you: notwithstanding be ye sure of this, that the kingdom of God is come nigh unto you. But I say unto you, that it shall be more tolerable in that day for Sodom, than for that city. Woe unto thee, Chorazin! woe unto thee, Bethsaida! for if the mighty works had been done in Tyre and Sidon, which have been done in you, they had a great while ago repented, sitting in sackcloth and ashes. But it shall be more tolerable for Tyre and Sidon at the judgment, than for you. And thou, Capernaum, which art exalted to heaven, shalt be thrust down to hell. He that heareth you heareth me; and he that despiseth you despiseth me; and he that despiseth me despiseth him that sent me" (Luke 10:11-16).
The merchants made rich by her will stand afar off weeping and wailing (v. 15), "For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies" (Revelation 18:3), "And the merchants of the earth shall weep and mourn over her; for no man buyeth their merchandise any more" (Revelation 18:11). First century Jerusalem was a center of trade, thus Revelation 18:3 states, "the merchants of the earth are waxed rich through the abundance of her delicacies." Jerusalem was a center and land bridge of Europe, Africa and Asia. Foreign trade and commerce had a great influence on the city of Jerusalem.
Revelation 18:14-20
[14] And the fruits that thy soul lusted after are departed from thee, and all things which were dainty and goodly are departed from thee, and thou shalt find them no more at all.
[15] The merchants of these things, which were made rich by her, shall stand afar off for the fear of her torment, weeping and wailing,
[16] And saying, Alas, alas, that great city, that was clothed in fine linen, and purple, and scarlet, and decked with gold, and precious stones, and pearls!
[17] For in one hour so great riches is come to nought. And every shipmaster, and all the company in ships, and sailors, and as many as trade by sea, stood afar off,
[18] And cried when they saw the smoke of her burning, saying, What city is like unto this great city!
[19] And they cast dust on their heads, and cried, weeping and wailing, saying, Alas, alas, that great city, wherein were made rich all that had ships in the sea by reason of her costliness! for in one hour is she made desolate.
[20] Rejoice over her, thou heaven, and ye holy apostles and prophets; for God hath avenged you on her.
The lament of verse 14 strongly suggests the identity of Babylon is Jerusalem because God continually looked for fruit from Israel in the Old Testament. For instance, "Now will I sing to my wellbeloved a song of my beloved touching his vineyard. My wellbeloved hath a vineyard in a very fruitful hill: And he fenced it, and gathered out the stones thereof, and planted it with the choicest vine, and built a tower in the midst of it, and also made a winepress therein: and he looked that it should bring forth grapes, and it brought forth wild grapes. And now, O inhabitants of Jerusalem, and men of Judah, judge, I pray you, betwixt me and my vineyard. What could have been done more to my vineyard, that I have not done in it? wherefore, when I looked that it should bring forth grapes, brought it forth wild grapes? And now go to; I will tell you what I will do to my vineyard: I will take away the hedge thereof, and it shall be eaten up; and break down the wall thereof, and it shall be trodden down: And I will lay it waste: it shall not be pruned, nor digged; but there shall come up briers and thorns: I will also command the clouds that they rain no rain upon it. For the vineyard of the LORD of hosts is the house of Israel, and the men of Judah his pleasant plant: and he looked for judgment, but behold oppression; for righteousness, but behold a cry. Woe unto them that join house to house, that lay field to field, till there be no place, that they may be placed alone in the midst of the earth!" (Isaiah 5:1-8). John the Baptist warned the Pharisees and Sadducees, "O generation of vipers, who hath warned you to flee from the wrath to come? Bring forth therefore fruits meet for repentance: And think not to say within yourselves, We have Abraham to our father: for I say unto you, that God is able of these stones to raise up children unto Abraham. And now also the axe is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire." (Matthew 3:7-10). Likewise, Jesus cursed the fig tree (symbolic of Israel), "And when he saw a fig tree in the way, he came to it, and found nothing thereon, but leaves only, and said unto it, Let no fruit grow on thee henceforward for ever. And presently the fig tree withered away," (Matthew 21:19) similar to the verse here, "And the fruits that thy soul lusted after are departed from thee," (v. 14).
This great city was adorned with with gold, and precious stones, and pearls (v. 16; Revelation 17:4), just as the temple in Jerusalem was adorned with these things. In the Olivet Discourse: "And as some spake of the temple, how it was adorned with goodly stones and gifts, he said, As for these things which ye behold, the days will come, in the which there shall not be left one stone upon another, that shall not be thrown down" (Luke 21:5,6). Furthermore, precious stones are mentioned in Ezekiel's prophecy against the king of Tyre, "Thou hast been in Eden the garden of God; every precious stone was thy covering, the sardius, topaz, and the diamond, the beryl, the onyx, and the jasper, the sapphire, the emerald, and the carbuncle, and gold: the workmanship of thy tabrets and of thy pipes was prepared in thee in the day that thou wast created" (Ezekiel 28:13). Again, this borrowing of imagery from judgments against Tyre may be implying the judgment of apostate Jerusalem, especially in consideration of Jesus words, "Even the very dust of your city, which cleaveth on us, we do wipe off against you: notwithstanding be ye sure of this, that the kingdom of God is come nigh unto you. But I say unto you, that it shall be more tolerable in that day for Sodom, than for that city. Woe unto thee, Chorazin! woe unto thee, Bethsaida! for if the mighty works had been done in Tyre and Sidon, which have been done in you, they had a great while ago repented, sitting in sackcloth and ashes. But it shall be more tolerable for Tyre and Sidon at the judgment, than for you. And thou, Capernaum, which art exalted to heaven, shalt be thrust down to hell. He that heareth you heareth me; and he that despiseth you despiseth me; and he that despiseth me despiseth him that sent me" (Luke 10:11-16).
Revelation 18:8 told us that the plagues came upon Babylon in one day, likewise, as in Revelation 18:10, in one hour so great riches come to nought and she was made desolate (vv. 17,19) conveying the suddenness of judgment upon the harlot. The mention of ships, shipmasters and sailors by the sea (v. 17) resembles the language of the burden against Tyre in Isaiah 23:14, "Howl, ye ships of Tarshish: for your strength is laid waste." Again, speaking of Tyre and resembling the language here (vv. 17,18), "And all that handle the oar, the mariners, and all the pilots of the sea, shall come down from their ships, they shall stand upon the land; And shall cause their voice to be heard against thee, and shall cry bitterly, and shall cast up dust upon their heads, they shall wallow themselves in the ashes" (Ezekiel 27:29).
Putting dust upon their heads (v. 19) is a sign of mourning (Joshua 7:6; 1 Samuel 4:12; Job 2:12), yet again resembling the language of judgment against Tyre, "And shall cause their voice to be heard against thee, and shall cry bitterly, and shall cast up dust upon their heads, they shall wallow themselves in the ashes" (Ezekiel 27:30).
If speaking of apostate Israel, the language resembles that of Isaiah but now the church made up of holy apostles and prophets (v. 20) has been vindicated rather than the nation of Israel, "Sing, O ye heavens; for the LORD hath done it: shout, ye lower parts of the earth: break forth into singing, ye mountains, O forest, and every tree therein: for the LORD hath redeemed Jacob, and glorified himself in Israel" (Isaiah 44:23); "Sing, O heavens; and be joyful, O earth; and break forth into singing, O mountains: for the LORD hath comforted his people, and will have mercy upon his afflicted" (Isaiah 49:13). Instead of the nation of Israel rejoicing over the defeat of Babylon, their captors, in the Old Testament, the heaven rejoices over the destruction of spiritual Babylon, "Then the heaven and the earth, and all that is therein, shall sing for Babylon: for the spoilers shall come unto her from the north, saith the LORD" (Jeremiah 51:48). God has avenged the holy apostles and prophets on her (v. 20) further identifying Babylon as Jerusalem, "Therefore also said the wisdom of God, I will send them prophets and apostles, and some of them they shall slay and persecute: That the blood of all the prophets, which was shed from the foundation of the world, may be required of this generation; From the blood of Abel unto the blood of Zacharias, which perished between the altar and the temple: verily I say unto you, It shall be required of this generation." (Luke 11:49-51).
Revelation 18:21-24
[21] And a mighty angel took up a stone like a great millstone, and cast it into the sea, saying, Thus with violence shall that great city Babylon be thrown down, and shall be found no more at all.
[22] And the voice of harpers, and musicians, and of pipers, and trumpeters, shall be heard no more at all in thee; and no craftsman, of whatsoever craft he be, shall be found any more in thee; and the sound of a millstone shall be heard no more at all in thee;
[23] And the light of a candle shall shine no more at all in thee; and the voice of the bridegroom and of the bride shall be heard no more at all in thee: for thy merchants were the great men of the earth; for by thy sorceries were all nations deceived.
[24] And in her was found the blood of prophets, and of saints, and of all that were slain upon the earth.
The good things taken away (vv. 19-23), especially the voice of the bridegroom and of the bride (v. 23) is making use of similar language speaking of the earlier destruction of Jerusalem by the Babylonians, "Moreover I will take from them the voice of mirth, and the voice of gladness, the voice of the bridegroom, and the voice of the bride, the sound of the millstones, and the light of the candle. And this whole land shall be a desolation, and an astonishment; and these nations shall serve the king of Babylon seventy years" (Jeremiah 25:10,11); "Then will I cause to cease from the cities of Judah, and from the streets of Jerusalem, the voice of mirth, and the voice of gladness, the voice of the bridegroom, and the voice of the bride: for the land shall be desolate" (Jeremiah 7:34). Jeremiah also spoke of God's punishments and promises regarding Israel, "For thus saith the LORD of hosts, the God of Israel; Behold, I will cause to cease out of this place in your eyes, and in your days, the voice of mirth, and the voice of gladness, the voice of the bridegroom, and the voice of the bride" (Jeremiah 16:9); "The voice of joy, and the voice of gladness, the voice of the bridegroom, and the voice of the bride, the voice of them that shall say, Praise the LORD of hosts: for the LORD is good; for his mercy endureth for ever: and of them that shall bring the sacrifice of praise into the house of the LORD. For I will cause to return the captivity of the land, as at the first, saith the LORD" (Jeremiah 33:11). Also, as Babylon the great city is thrown down (v. 21), "And thou shalt say, Thus shall Babylon sink, and shall not rise from the evil that I will bring upon her: and they shall be weary. Thus far are the words of Jeremiah" (Jeremiah 51:64).
Like Revelation 8:8,9, the millstone cast into the sea by the angel (v. 21) is again borrowing language from Jeremiah's enacted parable concerning the judgment of Babylon, "Then shalt thou say, O LORD, thou hast spoken against this place, to cut it off, that none shall remain in it, neither man nor beast, but that it shall be desolate for ever. And it shall be, when thou hast made an end of reading this book, that thou shalt bind a stone to it, and cast it into the midst of Euphrates: And thou shalt say, Thus shall Babylon sink, and shall not rise from the evil that I will bring upon her: and they shall be weary. Thus far are the words of Jeremiah" (Jeremiah 51:62-64). Also, the millstone being thrown into the sea (v. 21) could be related to Jesus' earlier words: "Now in the morning as he returned into the city, he hungered. And when he saw a fig tree in the way, he came to it, and found nothing thereon, but leaves only, and said unto it, Let no fruit grow on thee henceforward for ever. And presently the fig tree withered away. And when the disciples saw it, they marvelled, saying, How soon is the fig tree withered away! Jesus answered and said unto them, Verily I say unto you, If ye have faith, and doubt not, ye shall not only do this which is done to the fig tree, but also if ye shall say unto this mountain, Be thou removed, and be thou cast into the sea; it shall be done. And all things, whatsoever ye shall ask in prayer, believing, ye shall receive" (Matthew 21:18-22). Most will agree that the cursing of the fig tree probably represented the cursing of Israel because Jesus looked for fruit from Israel and found none so he told them they would never produce fruit again. When Jesus spoke those words, he was staying in Bethany on or at the foot of the Mount of Olives; Jerusalem was on a mountain and can be seen as Mount Zion, hence, "ye shall say unto this mountain, Be thou removed, and be thou cast into the sea" (Matthew 21:21). The removing of the mountain being cast into the sea was to be done by faith or prayer in response to the saints earlier petitions to God (Revelation 8:3). Figuratively, it was thrown into the sea (v. 21) which symbolizes the Gentile world in prophesy. Israel was scattered into the Gentile world and Jerusalem was given over to the Gentiles.
The voice of musicians (v. 22) again resembles earlier prophesying against Tyre, "And I will cause the noise of thy songs to cease; and the sound of thy harps shall be no more heard" (Ezekiel 26:13).
The light of the candle not shinning any more (v. 23) conveys the idea of this great city being totally destroyed and judged, i.e. the light of a candle being snuffed out and left with darkness much like the prophecy against Babylon, "Moreover I will take from them the voice of mirth, and the voice of gladness, the voice of the bridegroom, and the voice of the bride, the sound of the millstones, and the light of the candle" (Jeremiah 25:10). The merchants or the great men of the earth (v. 23) is again picking up language from Isaiah concerning Tyre which can be likened to the judgment of apostate Jerusalem (Luke 10:11-16); "Who hath taken this counsel against Tyre, the crowning city, whose merchants are princes, whose traffickers are the honourable of the earth?" (Isaiah 23:8).
In her, Babylon, was found the blood of the prophets, and saints (v. 24). Also, "And I saw the woman drunken with the blood of the saints, and with the blood of the martyrs of Jesus: and when I saw her, I wondered with great admiration" (Revelation 17:6). "For they have shed the blood of saints and prophets, and thou hast given them blood to drink; for they are worthy" (Revelation 16:6). These passages are some of the most clear identifiers of the harlot Babylon being Jerusalem. Jesus also identified Jerusalem as them which killed the prophets, "Nevertheless I must walk to day, and to morrow, and the day following: for it cannot be that a prophet perish out of Jerusalem. O Jerusalem, Jerusalem, which killest the prophets, and stonest them that are sent unto thee; how often would I have gathered thy children together, as a hen doth gather her brood under her wings, and ye would not! Behold, your house is left unto you desolate: and verily I say unto you, Ye shall not see me, until the time come when ye shall say, Blessed is he that cometh in the name of the Lord" (Luke 13:33-35). Again, Jesus said, "Wherefore, behold, I send unto you prophets, and wise men, and scribes: and some of them ye shall kill and crucify; and some of them shall ye scourge in your synagogues, and persecute them from city to city: That upon you may come all the righteous blood shed upon the earth, from the blood of righteous Abel unto the blood of Zacharias son of Barachias, whom ye slew between the temple and the altar. Verily I say unto you, All these things shall come upon this generation. O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not!" (Matthew 23:34-37). Therefore, the wrath of God and judgment from all the righteous blood of the prophets from the beginning of the Old Testament historical account (the murder of Abel) until the end (the murder of Zecharias) would come upon the Jews to whom Jesus was spoke. All that were slain on the earth or land (v. 23) is again taken from Jeremiah's account of the Babylonians conquering Israel, "As Babylon hath caused the slain of Israel to fall, so at Babylon shall fall the slain of all the earth" (Jeremiah 51:49).
CHAPTER 19
Revelation 19:1-2
[1] And after these things I heard a great voice of much people in heaven, saying, Alleluia; Salvation, and glory, and honour, and power, unto the Lord our God:
[2] For true and righteous are his judgments: for he hath judged the great whore, which did corrupt the earth with her fornication, and hath avenged the blood of his servants at her hand.
This praise (v. 1) is similar to that spoken earlier, "And cried with a loud voice, saying, Salvation to our God which sitteth upon the throne, and unto the Lamb. And all the angels stood round about the throne, and about the elders and the four beasts, and fell before the throne on their faces, and worshipped God, Saying, Amen: Blessing, and glory, and wisdom, and thanksgiving, and honour, and power, and might, be unto our God for ever and ever. Amen" (Revelation 7:10-12).
God, by His righteous judgment against the great whore (the persecutor of the church), has fulfilled HIs promise spoken earlier in Moses time, "Rejoice, O ye nations, with his people: for he will avenge the blood of his servants, and will render vengeance to his adversaries, and will be merciful unto his land, and to his people" (Deuteronomy 32:43). But now God's people are the church and the adversaries of the church were the Roman empire and apostate Jerusalem. A majority of Jews lived outside Jerusalem. Corrupt and apostate Judaism, centered in Jerusalem, could be said to corrupt the earth or land (v. 2). God has avenged the blood of his servants (v. 2) further identifying the great whore as Jerusalem, "Therefore also said the wisdom of God, I will send them prophets and apostles, and some of them they shall slay and persecute: That the blood of all the prophets, which was shed from the foundation of the world, may be required of this generation; From the blood of Abel unto the blood of Zacharias, which perished between the altar and the temple: verily I say unto you, It shall be required of this generation." (Luke 11:49-51).
Revelation 19:3-5
[3] And again they said, Alleluia. And her smoke rose up for ever and ever.
[4] And the four and twenty elders and the four beasts fell down and worshipped God that sat on the throne, saying, Amen; Alleluia.
[5] And a voice came out of the throne, saying, Praise our God, all ye his servants, and ye that fear him, both small and great.
The smoke rising up forever (v. 3) and ever is a picture of final judgment upon Babylon, or Jerusalem. This is a phrase said earlier in Revelation 14:11 of those that worship the beast, "And the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name." This (v. 3) is an echo from Isaiah 34:8-10, "For it is the day of the LORD's vengeance, and the year of recompences for the controversy of Zion. And the streams thereof shall be turned into pitch, and the dust thereof into brimstone, and the land thereof shall become burning pitch. It shall not be quenched night nor day; the smoke thereof shall go up for ever: from generation to generation it shall lie waste; none shall pass through it for ever and ever." Edom is gone and its smoke is not continuing to ascend, but the judgment was permanent and forever. The smoke rising up forever (v. 3) does not necessarily have to be taken literally just as God's anger against Israel was said to burn forever though He brought them back into the land from the Babylonian captivity (Jeremiah 17:4).
The 24 elders along with the four beasts are seen again here (v. 4) worshipping God who sits on the throne as they did in the beginning of the book (Revelation 4:4-6; 5:14). Some scholars believe the 24 elders (v. 4) may be associated with the church from the Old Testament and New Testament times. In support of this is the white raiment and crowns (Revelation 4:4) of which the faithful church receives (Revelation 3:4,5,11). Some believe they are the 12 patriarchs of the Old Testament and 12 apostles of the New Testament. In support of this view is the following passage concerning the New Jerusalem: "And had a wall great and high, and had twelve gates, and at the gates twelve angels, and names written thereon, which are the names of the twelve tribes of the children of Israel: On the east three gates; on the north three gates; on the south three gates; and on the west three gates. And the wall of the city had twelve foundations, and in them the names of the twelve apostles of the Lamb" (Revelation 21:12-14). Both of these interpretations taken symbolically would be seen as the true people of God throughout both the Old and New Testament periods.
Others suggest the 24 elders may convey the idea of priesthood since the elders are dressed in white robes like priests, wearing crowns like kings signifying their royalty and later are burning incense: "And when he had taken the book, the four beasts and four and twenty elders fell down before the Lamb, having every one of them harps, and golden vials full of odours, which are the prayers of saints" (Revelation 5:8). These 24 elders (v. 4) also appear after the sounding of the seventh angel: "And the seventh angel sounded; and there were great voices in heaven, saying, The kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever. And the four and twenty elders, which sat before God on their seats, fell upon their faces, and worshipped God, Saying, We give thee thanks, O Lord God Almighty, which art, and wast, and art to come; because thou hast taken to thee thy great power, and hast reigned" (Revelation 11:15-17).
All of these suggestions as to the identity of the 24 elders (v. 4) are based upon Scripture, yet there still remains a great deal of curiosity and conjecture. The majesty of the heavenly court is enhanced by the scenery pictured here with the 24 elders.
Verse 4 recalls Psalm 134, "Behold, bless ye the LORD, all ye servants of the LORD, which by night stand in the house of the LORD. Lift up your hands in the sanctuary, and bless the LORD. The LORD that made heaven and earth bless thee out of Zion." There is no distinction with God between the small and great of His servants (v. 5) who will be rewarded in contrast with the wicked nations that will be judged, "And the nations were angry, and thy wrath is come, and the time of the dead, that they should be judged, and that thou shouldest give reward unto thy servants the prophets, and to the saints, and them that fear thy name, small and great; and shouldest destroy them which destroy the earth" (Revelation 11:18). Furthermore, "And I saw the dead, small and great, stand before God; and the books were opened: and another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, according to their works" (Revelation 20:12).
Revelation 19:6-8
[6] And I heard as it were the voice of a great multitude, and as the voice of many waters, and as the voice of mighty thunderings, saying, Alleluia: for the Lord God omnipotent reigneth.
[7] Let us be glad and rejoice, and give honour to him: for the marriage of the Lamb is come, and his wife hath made herself ready.
[8] And to her was granted that she should be arrayed in fine linen, clean and white: for the fine linen is the righteousness of saints.
The voice of many waters (v. 6) could be a reference to the church in consideration of the multitude seen in chapter 7, "For the Lamb which is in the midst of the throne shall feed them, and shall lead them unto living fountains of waters: and God shall wipe away all tears from their eyes" (Revelation 7:17). Also, "And I heard a voice from heaven, as the voice of many waters, and as the voice of a great thunder: and I heard the voice of harpers harping with their harps: And they sung as it were a new song before the throne, and before the four beasts, and the elders: and no man could learn that song but the hundred and forty and four thousand, which were redeemed from the earth" (Revelation 14:2,3). The comparison to many waters (v. 6) is nothing new as Ezekiel said of his first recorded vision, "And when they went, I heard the noise of their wings, like the noise of great waters, as the voice of the Almighty, the voice of speech, as the noise of an host: when they stood, they let down their wings" (Ezekiel 1:24).
The marriage supper of the Lamb (v. 7) doesn't have to be limited to the second coming of Jesus as the dispensational view teaches. Some teach that the marriage supper would be during an end times "Great Tribulation" for seven years of which the church is raptured out of the world. However, in Jesus' parable of the marriage supper, "And Jesus answered and spake unto them again by parables, and said, The kingdom of heaven is like unto a certain king, which made a marriage for his son, And sent forth his servants to call them that were bidden to the wedding: and they would not come. Again, he sent forth other servants, saying, Tell them which are bidden, Behold, I have prepared my dinner: my oxen and my fatlings are killed, and all things are ready: come unto the marriage. But they made light of it, and went their ways, one to his farm, another to his merchandise: And the remnant took his servants, and entreated them spitefully, and slew them. But when the king heard thereof, he was wroth: and he sent forth his armies, and destroyed those murderers, and burned up their city. Then saith he to his servants, The wedding is ready, but they which were bidden were not worthy. Go ye therefore into the highways, and as many as ye shall find, bid to the marriage. So those servants went out into the highways, and gathered together all as many as they found, both bad and good: and the wedding was furnished with guests. And when the king came in to see the guests, he saw there a man which had not on a wedding garment: And he saith unto him, Friend, how camest thou in hither not having a wedding garment? And he was speechless. Then said the king to the servants, Bind him hand and foot, and take him away, and cast him into outer darkness; there shall be weeping and gnashing of teeth. For many are called, but few are chosen" (Matthew 22:1-14). In the parable, Jesus described His own ministry as invitation to the wedding of which the Jews were invited first but showed no interest. Then, the message was sent out to the Gentiles. The city being burned up can be likened to the destruction of Jerusalem in 70 AD and the wedding garments (v. 8) are the righteousness of the saints. The feast or marriage supper happened after the city was burned, not in the end times. Thus, the marriage supper of the Lamb (v. 7) is not necessarily a future event occurring during a "Great Tribulation" but an invitation into the kingdom of God and the church of God of which apostate Israel rejected and the remnant of Israel received. Earlier, Jesus alluded to the idea of the wedding feast or marriage supper (v. 7) being His ministry and invitation into the church, "Then came to him the disciples of John, saying, Why do we and the Pharisees fast oft, but thy disciples fast not? And Jesus said unto them, Can the children of the bridechamber mourn, as long as the bridegroom is with them? but the days will come, when the bridegroom shall be taken from them, and then shall they fast. No man putteth a piece of new cloth unto an old garment, for that which is put in to fill it up taketh from the garment, and the rent is made worse" (Matthew 9:14-16). Also in context, after Jesus' Olivet Discourse concerning the destruction of Jerusalem in 70 AD, He said, "Then shall the kingdom of heaven be likened unto ten virgins, which took their lamps, and went forth to meet the bridegroom. And five of them were wise, and five were foolish. They that were foolish took their lamps, and took no oil with them: But the wise took oil in their vessels with their lamps. While the bridegroom tarried, they all slumbered and slept. And at midnight there was a cry made, Behold, the bridegroom cometh; go ye out to meet him. Then all those virgins arose, and trimmed their lamps. And the foolish said unto the wise, Give us of your oil; for our lamps are gone out. But the wise answered, saying, Not so; lest there be not enough for us and you: but go ye rather to them that sell, and buy for yourselves. And while they went to buy, the bridegroom came; and they that were ready went in with him to the marriage: and the door was shut. Afterward came also the other virgins, saying, Lord, Lord, open to us. But he answered and said, Verily I say unto you, I know you not. Watch therefore, for ye know neither the day nor the hour wherein the Son of man cometh" (Matthew 25:1-13).
The Lamb's wife (v. 7) is the church. Paul said to the church in Corinth, "For I am jealous over you with godly jealousy: for I have espoused you to one husband, that I may present you as a chaste virgin to Christ" (2 Corinthians 11:2). "For this cause shall a man leave his father and mother, and shall be joined unto his wife, and they two shall be one flesh. This is a great mystery: but I speak concerning Christ and the church" (Ephesians 5:31,32). "And I John saw the holy city, new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband . . . And there came unto me one of the seven angels which had the seven vials full of the seven last plagues, and talked with me, saying, Come hither, I will shew thee the bride, the Lamb's wife" (Revelation 21:2,9).
The Lamb's bride is arrayed in fine linen (v. 8), obviously those who hearkened unto the earlier instruction of the Lord, "I counsel thee to buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see" (Revelation 3:18). In Jesus' parable of the kingdom of heaven being likened to a king making a marriage for his son, He said, "And when the king came in to see the guests, he saw there a man which had not on a wedding garment: And he saith unto him, Friend, how camest thou in hither not having a wedding garment? And he was speechless. Then said the king to the servants, Bind him hand and foot, and take him away, and cast him into outer darkness; there shall be weeping and gnashing of teeth. For many are called, but few are chosen" (Matthew 22:11-14). The fine linen or wedding garment is identified as the righteousness of the saints (v. 8), "Let thy priests be clothed with righteousness; and let thy saints shout for joy" (Psalm 132:9).
Revelation 19:9-10
[9] And he saith unto me, Write, Blessed are they which are called unto the marriage supper of the Lamb. And he saith unto me, These are the true sayings of God.
[10] And I fell at his feet to worship him. And he said unto me, See thou do it not: I am thy fellowservant, and of thy brethren that have the testimony of Jesus: worship God: for the testimony of Jesus is the spirit of prophecy.
Those blessed that are called to the marriage supper of the Lamb (v. 9) can also be seen in one of Jesus' parables of the kingdom of God, "And Jesus answered and spake unto them again by parables, and said, The kingdom of heaven is like unto a certain king, which made a marriage for his son, And sent forth his servants to call them that were bidden to the wedding: and they would not come. Again, he sent forth other servants, saying, Tell them which are bidden, Behold, I have prepared my dinner: my oxen and my fatlings are killed, and all things are ready: come unto the marriage. But they made light of it, and went their ways, one to his farm, another to his merchandise: And the remnant took his servants, and entreated them spitefully, and slew them. But when the king heard thereof, he was wroth: and he sent forth his armies, and destroyed those murderers, and burned up their city. Then saith he to his servants, The wedding is ready, but they which were bidden were not worthy. Go ye therefore into the highways, and as many as ye shall find, bid to the marriage. So those servants went out into the highways, and gathered together all as many as they found, both bad and good: and the wedding was furnished with guests. And when the king came in to see the guests, he saw there a man which had not on a wedding garment: And he saith unto him, Friend, how camest thou in hither not having a wedding garment? And he was speechless. Then said the king to the servants, Bind him hand and foot, and take him away, and cast him into outer darkness; there shall be weeping and gnashing of teeth. For many are called, but few are chosen" (Matthew 22:1-4). Jesus also said, "Blessed is he that shall eat bread in the kingdom of God" (Luke 14:15).
The prophecies in the book of Revelation are not to honor angels, nor are we to worship angels but only the Lord Jesus, therefore John is told to worship Jesus and not the angel (v. 10). "But to which of the angels said he at any time, Sit on my right hand, until I make thine enemies thy footstool? Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation?" (Hebrews 1:13,14). God is the only One that is worthy to receive worship. There was a similar circumstance in the book of Acts, "And as Peter was coming in, Cornelius met him, and fell down at his feet, and worshipped him. But Peter took him up, saying, Stand up; I myself also am a man" (Acts 10:25,26). Even angels as seen here (v. 10) are not worthy of worship as the angel told John later, "See thou do it not: for I am thy fellowservant, and of thy brethren the prophets, and of them which keep the sayings of this book: worship God" (Revelation 22:9). One cannot help but to imagine the wonder, astonishment and fear of John while seeing these visions, worshipping an angel yet again after he was told not to do so (Revelation 22:8). The testimony of Jesus (v. 10) is said here to be the spirit of prophecy. The churches commission is to provide a witness and testify about Jesus.
Revelation 19:11-16
[11] And I saw heaven opened, and behold a white horse; and he that sat upon him was called Faithful and True, and in righteousness he doth judge and make war.
[12] His eyes were as a flame of fire, and on his head were many crowns; and he had a name written, that no man knew, but he himself.
[13] And he was clothed with a vesture dipped in blood: and his name is called The Word of God.
[14] And the armies which were in heaven followed him upon white horses, clothed in fine linen, white and clean.
[15] And out of his mouth goeth a sharp sword, that with it he should smite the nations: and he shall rule them with a rod of iron: and he treadeth the winepress of the fierceness and wrath of Almighty God.
[16] And he hath on his vesture and on his thigh a name written, KING OF KINGS, AND LORD OF LORDS.
This passage (vv. 11-16) is generally thought by futurists to be describing the second coming of Jesus just prior to a future millennial reign of Jesus described in chapter 20. Even if this passage is the portraying the second coming, the thousand year period spoken of in chapter 20 does not necessarily have to follow chronologically. Chapter 19 seems to end another one of the segments of the book while chapter 20 begins another. In the same way, we saw what looked like the second coming in chapter 11 but the birth of Jesus in chapter 12. This passage (vv. 11-16) comes just after the mention of the marriage supper of the Lamb and verses 17-21 describe the judgment.
Here (v. 11), heaven is opened. Earlier the temple of the tabernacle of the testimony in heaven was opened preceding the seven plagues (Revelation 15:5). There is a similar scene of battle in Zechariah 10:3, "Mine anger was kindled against the shepherds, and I punished the goats: for the LORD of hosts hath visited his flock the house of Judah, and hath made them as his goodly horse in the battle." Just as Judah was God's horse in the book of Zechariah, Jesus riding the horse here (v. 11) could be Him riding the church into all nations carrying the gospel with the sword, or the word of God. Some have connected this passage (v. 11) with the earlier mention of a white horse and identify that rider as Jesus as well, " And I saw, and behold a white horse: and he that sat on him had a bow; and a crown was given unto him: and he went forth conquering, and to conquer" (Revelation 6:2). While there is some question as to whether the rider of the white horse in Revelation 6:2 is Jesus, this most definitely is Jesus here (v. 11). While dispensationalists will view the rider in Revelation 6:2 as Antichrist in a future "Great Tribulation," sees that as a symbol of conquering armies such as the Romans in 70 AD.
The rider is identified three times here, as Faithful and True (v. 11) as the Word of God (v. 13) and as King of kings and Lord of Lords (v. 16). John, in his gospel, also identified Jesus as the word of God (v. 13) and the beginning of the creation of God who is also the faithful and true witness (Revelation 3:14), "In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not any thing made that was made. In him was life; and the life was the light of men. And the light shineth in darkness; and the darkness comprehended it not. There was a man sent from God, whose name was John. The same came for a witness, to bear witness of the Light, that all men through him might believe. He was not that Light, but was sent to bear witness of that Light. That was the true Light, which lighteth every man that cometh into the world. He was in the world, and the world was made by him, and the world knew him not. He came unto his own, and his own received him not. But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name: Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God. And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth. John bare witness of him, and cried, saying, This was he of whom I spake, He that cometh after me is preferred before me: for he was before me. And of his fulness have all we received, and grace for grace. For the law was given by Moses, but grace and truth came by Jesus Christ" (John 1:1-17). The Word, the Father and the Holy Ghost are one, "For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost: and these three are one" (1 John 5:7).
This description of eyes as a flame of fire (v. 12) can also be attributed to Jesus and signifying judgment, "His head and his hairs were white like wool, as white as snow; and his eyes were as a flame of fire" (Revelation 1:14). He has a name written that no man knew but Himself (v. 12) probably given to Him by God the Father just as Jesus will give us Christians the same, "He that hath an ear, let him hear what the Spirit saith unto the churches; To him that overcometh will I give to eat of the hidden manna, and will give him a white stone, and in the stone a new name written, which no man knoweth saving he that receiveth it . . . To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne." (Revelation 2:17; 3:21).
Jesus is seen clothed here with a vesture dipped in blood (v. 13) also a symbol of judgment. "Wherefore art thou red in thine apparel, and thy garments like him that treadeth in the winefat? I have trodden the winepress alone; and of the people there was none with me: for I will tread them in mine anger, and trample them in my fury; and their blood shall be sprinkled upon my garments, and I will stain all my raiment" (Isaiah 63:2,3).
Since this chapter ends another segment of the book, it's probable that this is referring to the second coming of Jesus with the armies of heaven (v. 14) which could be angels or the raptured church. If not speaking of the second coming of Jesus, this (vv. 11-16) could be seen as the conquest of the world through the preaching of the gospel. In that case, the armies of heaven (v. 14) would be the church following her Lord Jesus into the battle against the spiritual powers of darkness. This conquest is not with carnal weaponry but with the word of God (vv. 14,15). This sword (v. 15), or the word of God, proceeds out of the Jesus' mouth not to be taken literally but symbolically as His word. "And he had in his right hand seven stars: and out of his mouth went a sharp twoedged sword: and his countenance was as the sun shineth in his strength" (Revelation 1:16). "The sword of the Spirit . . . is the word of God" (Ephesians 6:17). "For the word of God is quick, and powerful, and sharper than any twoedged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart" (Hebrews 4:12). The word which proceeds out of the mouth of Jesus (v. 15), the word of God, is also a sign of judgment because Jesus said, "He that rejecteth me, and receiveth not my words, hath one that judgeth him: the word that I have spoken, the same shall judge him in the last day" (John 12:48).
The rod of iron (v. 15) is an image taken from Psalm 2:9 depicting God, "Thou shalt break them with a rod of iron; thou shalt dash them in pieces like a potter's vessel." The rod of iron (v. 15) can also be seen as the "rod of his mouth" in Isaiah's prophecy concerning the Branch or Jesus, "But with righteousness shall he judge the poor, and reprove with equity for the meek of the earth: and he shall smite the earth with the rod of his mouth, and with the breath of his lips shall he slay the wicked" (Isaiah 11:4). It is Jesus who treads the winepress of the fierceness of the wrath of God (vv. 15,16), "I have trodden the winepress alone; and of the people there was none with me: for I will tread them in mine anger, and trample them in my fury; and their blood shall be sprinkled upon my garments, and I will stain all my raiment" (Isaiah 63:3).
Revelation 19:17-21
[17] And I saw an angel standing in the sun; and he cried with a loud voice, saying to all the fowls that fly in the midst of heaven, Come and gather yourselves together unto the supper of the great God;
[18] That ye may eat the flesh of kings, and the flesh of captains, and the flesh of mighty men, and the flesh of horses, and of them that sit on them, and the flesh of all men, both free and bond, both small and great.
[19] And I saw the beast, and the kings of the earth, and their armies, gathered together to make war against him that sat on the horse, and against his army.
[20] And the beast was taken, and with him the false prophet that wrought miracles before him, with which he deceived them that had received the mark of the beast, and them that worshipped his image. These both were cast alive into a lake of fire burning with brimstone.
[21] And the remnant were slain with the sword of him that sat upon the horse, which sword proceeded out of his mouth: and all the fowls were filled with their flesh.
There are two feasts mentioned in Revelation chapter 19, the wedding supper of the Lamb in contrast with the supper of vultures (vv. 17-21). This supper here (v. 17) is described with borrowed language from Ezekiel speaking of the battle of Gog and Magog, "And, thou son of man, thus saith the Lord GOD; Speak unto every feathered fowl, and to every beast of the field, Assemble yourselves, and come; gather yourselves on every side to my sacrifice that I do sacrifice for you, even a great sacrifice upon the mountains of Israel, that ye may eat flesh, and drink blood" (Ezekiel 39:18).
Those who did not partake in the wedding supper of the Lamb consequently partake in the feast of vultures (vv. 17-21) or the judgment of God. Similarly, John the Baptist said Jesus was coming to baptize either with the Holy Ghost upon those who received Him or fiery judgment upon those who did not receive Him, "I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire" (Matthew 3:11).
Because of the borrowed imagery from Ezekiel speaking of the battle of God and Magog and verse 19 describing the beast and kings of the earth to gather together against Jesus and His army, it is likely the same battle of Armageddon spoken of earlier, " And he gathered them together into a place called in the Hebrew tongue Armageddon" (Revelation 16:16).
The judgment feast here (vv. 17-21) was likely fulfilled in the destruction of Jerusalem in 70 AD or talking about the second coming judgment. In favor of the either interpretation, but more so the latter, the beast and false prophet reach the end of their career as they are cast into the lake of fire burning with brimestone (v. 20). We know from earlier in the book that the length of their career was three and a half years, "And they worshipped the dragon which gave power unto the beast: and they worshipped the beast, saying, Who is like unto the beast? who is able to make war with him? And there was given unto him a mouth speaking great things and blasphemies; and power was given unto him to continue forty and two months" (Revelation 13:4,5). The destruction mentioned here of the beast and false prophet (v. 20) is similar language to that of Daniel speaking of the little horn, "I beheld then because of the voice of the great words which the horn spake: I beheld even till the beast was slain, and his body destroyed, and given to the burning flame" (Daniel 7:11). Both the preterist view or futurist view of this feast of vultures (vv. 17-21) could be argued depending upon whether the three and half year career of the beast and false prophet is a period prior to 70 AD or representative of the entire church age. Later, the devil is cast into this same lake of fire, "And the devil that deceived them was cast into the lake of fire and brimstone, where the beast and the false prophet are, and shall be tormented day and night for ever and ever" (Revelation 20:10). Those who received the mark of the beast suffer in a similar manner, "The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb" (Revelation 14:10).
The fowls of the air were filled with their flesh (v. 21) in this judgment similar to Jesus' statement, "I tell you, in that night there shall be two men in one bed; the one shall be taken, and the other shall be left. Two women shall be grinding together; the one shall be taken, and the other left. Two men shall be in the field; the one shall be taken, and the other left. And they answered and said unto him, Where, Lord? And he said unto them, Wheresoever the body is, thither will the eagles be gathered together" (Luke 17:34-37). Some have mistaken this comment from Jesus to be referring to the Rapture of the church. However, Jesus simply said that those who are taken will be slain and perish, not be raptured. "Doth the eagle mount up at thy command, and make her nest on high? She dwelleth and abideth on the rock, upon the crag of the rock, and the strong place. From thence she seeketh the prey, and her eyes behold afar off. Her young ones also suck up blood: and where the slain are, there is she" (Job 39:27-30). However, this does not necessitate that verses 11-16 are about the second coming. It still may be in regard to the 70 AD judgment, but since chapter 19 appears to end another section of the book of Revelation, the second coming being in view is likely.
PART FOUR: CHAPTER 20
CHAPTER 20
Revelation 20:1-3
[1] And I saw an angel come down from heaven, having the key of the bottomless pit and a great chain in his hand.
[2] And he laid hold on the dragon, that old serpent, which is the Devil, and Satan, and bound him a thousand years,
[3] And cast him into the bottomless pit, and shut him up, and set a seal upon him, that he should deceive the nations no more, till the thousand years should be fulfilled: and after that he must be loosed a little season.
Chapter 20 of Revelation is the only place in the Bible that speaks of this 1,000 year reign of the saints with Jesus. Also known as the Millennium, the view of the Millennium affects much of how one would interpret a bulk of Old Testament prophecies.
In sum, there are three classic views to interpreting the millennium. Pre-millennialists, a historical view of the church held by many church fathers, believe that Jesus returns before the Millennium. Post-millenialists believe that the millennium comes prior to the second coming of Jesus when the majority of the world will have become Christians. Amillennialists believe the Millennium is figurative for the church age at the end of which Jesus will return. This author holds to the last view but will look at all three in this study for close examination.
The angel (v. 1) is probably Jesus. Michael the archangel is the most powerful angel in the Bible yet, "when contending with the devil he disputed about the body of Moses, durst not bring against him a railing accusation, but said, The Lord rebuke thee" (Jude 9). Jesus, on the other hand, is the only one with power to bind Satan. The word "angel" or "aggelos" in Greek simply means a messenger of God or one who is sent which could just as easily apply to Jesus as in, "the messenger of the covenant, whom ye delight in: behold, he shall come, saith the LORD of hosts" (Malachi 3:1). Furthermore, since Jesus has the keys of hell and death (Revelation 1:18), it would be safe to assume that He also possesses the key of the bottomless pit (v. 1).
While the premillennialists claim to interpret everything literally, they take for granted certain symbols in the book of Revelation, even chapter 20, taking them non-literally. For example, Satan is called both a dragon and an old serpent (v. 2) but he can't be both. Satan cannot be literally bound on a literal chain in a literal pit (vv. 2,3) because the devil is a spiritual being, not physical. Using similar language, New Testament writers spoke, "God spared not the angels that sinned, but cast them down to hell, and delivered them into chains of darkness, to be reserved unto judgment" (2 Peter 2:4), "And the angels which kept not their first estate, but left their own habitation, he hath reserved in everlasting chains under darkness unto the judgment of the great day" (Jude 6).
Amillennialists understand the binding of Satan (v. 2) symbolically as Jesus limiting Satan's freedom. If there is no future thousand year period but the millennial reign is now in the church, then the binding of Satan (v. 2) can be understood symbolically by amillennialists as Jesus limiting Satan's freedom. In speaking of the binding of Satan, Jesus said, "But if I cast out devils by the Spirit of God, then the kingdom of God is come unto you. Or else how can one enter into a strong man's house, and spoil his goods, except he first bind the strong man? and then he will spoil his house" (Matthew 12:28,29). Jesus is plundering Satan's house by casting out demons and He had to first bind him which be directly related to Revelation 20:2, "And he laid hold on the dragon, that old serpent, which is the Devil, and Satan, and bound him a thousand years." This does not imply that Satan cannot do anything or is inactive because he is still "the prince of the power of the air" (Ephesians 2:2) and the "prince of this world" (John 12:31). The binding of Satan simply means that through Jesus the devil is incapable of resistance. "Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same; that through death he might destroy him that had the power of death, that is, the devil; And deliver them who through fear of death were all their lifetime subject to bondage" (Hebrews 2:14,15). The Greek word for "destroy" is "katargeo" which means to render entirely idle or useless. Paul said the powers of darkness are now fighting without weapons implying that Satan's defeat and binding was something which happened past tense (not in a future thousand year reign), "having spoiled principalities and powers, he made a shew of them openly, triumphing over them in it" (Colossians 2:15). Now, in the church age, Satan can no longer deceive the nations (v. 3). Only the nation of Israel had the light of God before Jesus, but now Satan no longer has the power to deceive all the nations. "But now is made manifest, and by the scriptures of the prophets, according to the commandment of the everlasting God, made known to all nations for the obedience of faith" (Romans 16:26).
The thousand years (v. 3) can be taken literally, but it's not necessary. Though most of the Bible is not nearly as symbolic as the book of Revelation, 1,000 years is never used literally in the rest of the Bible. But it is used to describe a very long time from our point of view, but not from God's: "For a thousand years in thy sight are but as yesterday when it is past, and as a watch in the night" (Psalm 90:4); "But, beloved, be not ignorant of this one thing, that one day is with the Lord as a thousand years, and a thousand years as one day" (2 Peter 3:8). Also, the number 1,000 is commonly used in the Bible to describe a very large number, not an exact statistical value, "Know therefore that the LORD thy God, he is God, the faithful God, which keepeth covenant and mercy with them that love him and keep his commandments to a thousand generations; And repayeth them that hate him to their face, to destroy them: he will not be slack to him that hateth him, he will repay him to his face" (Deuteronomy 7:9,10); "For every beast of the forest is mine, and the cattle upon a thousand hills" (Psalm 50:10); " For a day in thy courts is better than a thousand. I had rather be a doorkeeper in the house of my God, than to dwell in the tents of wickedness" (Psalm 84:10); "Belshazzar the king made a great feast to a thousand of his lords, and drank wine before the thousand" (Daniel 5:1). Furthermore, if the book of Revelation wanted to communicate specific and exact time frames, then it is unlikely that Satan's release would be referred to as "a little season" (v. 3) unless the book is figurative.
In order to communicate the idea of Satan being bound as a prisoner being shut up in the bottomless pit with a seal upon him (v. 3), there is a similar custom seen here as we read about concerning the imprisonment of Daniel, "Then the king commanded, and they brought Daniel, and cast him into the den of lions. Now the king spake and said unto Daniel, Thy God whom thou servest continually, he will deliver thee. And a stone was brought and laid upon the mouth of the den; and the king sealed it with his own signet, and with the signet of his lords; that the purpose might not be changed concerning Daniel" (Daniel 6:16,17).
Revelation 20:4-6
[4] And I saw thrones, and they sat upon them, and judgment was given unto them: and I saw the souls of them that were beheaded for the witness of Jesus, and for the word of God, and which had not worshipped the beast, neither his image, neither had received his mark upon their foreheads, or in their hands; and they lived and reigned with Christ a thousand years.
[5] But the rest of the dead lived not again until the thousand years were finished. This is the first resurrection.
[6] Blessed and holy is he that hath part in the first resurrection: on such the second death hath no power, but they shall be priests of God and of Christ, and shall reign with him a thousand years.
This could be divided into the second section of chapter 20 of which the chronology of the chapter is as follows: the binding of Satan (Revelation 20:1-3), 1,000 years (vv. 4-6), a short season (Revelation 20:7-9), and afterwards (Revelation 20:9-15).
One point worthy of mention is that of the resurrection (vv. 4-6), of which the saints participate that reign with Jesus for a thousand years, after which is another resurrection in Revelation 20:12-15, "And I saw the dead, small and great, stand before God; and the books were opened: and another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, according to their works. And the sea gave up the dead which were in it; and death and hell delivered up the dead which were in them: and they were judged every man according to their works. And death and hell were cast into the lake of fire. This is the second death. And whosoever was not found written in the book of life was cast into the lake of fire."
To premillennialists, there will be two resurrections, one including the saints before the Millennium at the second coming of Jesus (vv. 4-6), and another resurrection after the Millennium at the judgment (Revelation 20:12-15). A Premillennialist might quote these Scriptures to back up their position of there being two resurrections, "And thou shalt be blessed; for they cannot recompense thee: for thou shalt be recompensed at the resurrection of the just" (Luke 14:14); "And shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation" (John 5:29).
But there are problems with that premillennial view of being one resurrection at the second coming and another at the end of a future thousand year reign. If Jesus' following parable were applying to His second coming, then "the same day" must refer to 1,000 years later, "They did eat, they drank, they married wives, they were given in marriage, until the day that Noe entered into the ark, and the flood came, and destroyed them all. Likewise also as it was in the days of Lot; they did eat, they drank, they bought, they sold, they planted, they builded; But the same day that Lot went out of Sodom it rained fire and brimstone from heaven, and destroyed them all. Even thus shall it be in the day when the Son of man is revealed" (Luke 17:27-30). While reading Peter's reference to His coming, we must assume beforehand that Jesus is not going to destroy the earth at His return but 1,000 years later, "But the heavens and the earth, which are now, by the same word are kept in store, reserved unto fire against the day of judgment and perdition of ungodly men. But, beloved, be not ignorant of this one thing, that one day is with the Lord as a thousand years, and a thousand years as one day. The Lord is not slack concerning his promise, as some men count slackness; but is longsuffering to us-ward, not willing that any should perish, but that all should come to repentance. But the day of the Lord will come as a thief in the night; in the which the heavens shall pass away with a great noise, and the elements shall melt with fervent heat, the earth also and the works that are therein shall be burned up. Seeing then that all these things shall be dissolved, what manner of persons ought ye to be in all holy conversation and godliness, Looking for and hasting unto the coming of the day of God, wherein the heavens being on fire shall be dissolved, and the elements shall melt with fervent heat?" (2 Peter 3:7-12). Furthermore, premillenialiallists must assume that Jesus is going to catch away His people at the Rapture only to put them back on the earth for a thousand year reign but the Bible doesn't imply any such idea, "For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first: Then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord" (1 Thessalonians 4:16,17). Premillennialists also argue that Jesus will judge all of the nations 1,000 years after He comes, but Jesus said, "When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory: And before him shall be gathered all nations: and he shall separate them one from another, as a shepherd divideth his sheep from the goats: And he shall set the sheep on his right hand, but the goats on the left. Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world . . . Then shall he say also unto them on the left hand, Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels . . . And these shall go away into everlasting punishment: but the righteous into life eternal" (Matthew 25:31-34,41,46). Thus, the premillenialists, in order to stay true to a literal and chronological rendering of Revelation 20, must suggest that there are two comings of Jesus (one coming to Rapture the church and commence His millennial kingdom and another to destroy the earth after the Millennium) and two resurrections (one at the beginning of the Millennium and another at the end in the judgment). While the amillennialists stay true to the chronological rendering of the chapter, the meaning of the Millennium is figurative, not literal.
Even when John spoke about the resurrection unto life and the resurrection of damnation (John 5:29), he wasn't speaking of two separate resurrections occurring at the start and finish of a Millennium but one single resurrection in one hour, "Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice, And shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation" (John 5:28,29). Notice, Jesus did not correct the Sadducees when they asked him about the resurrection, but confirmed that the resurrection is a singular event, "For in the resurrection they neither marry, nor are given in marriage, but are as the angels of God in heaven" (Matthew 22:30). Additionally, Martha said to Jesus, "I know that he shall rise again in the resurrection at the last day" (John 11:24), and He did not correct her, also confirming that there is not two resurrections as premillennialists teach, but one resurrection at the last day. Thus, the rendering apocalyptic and symbolic passages like Revelation 20 should be interpreted through the lens of more simple and plain New Testament passages, not the other way around.
So what do we make of the apparent contradiction of two resurrections in Revelation 20:12-15 and verses 4-6 as opposed to the one resurrection spoken of throughout the New Testament? Since there is only mention of one event known as the resurrection, then the "first resurrection" (v. 5) must refer to a spiritual resurrection (being born again in this life) and the second resurrection prior to the judgment at the end of the church age (Revelation 20:12-15) must be the general resurrection from the dead and judgment of which Jesus and the New Testament writers spoke. Therefore, those of the "first resurrection" (v. 5) that live and reign with Christ for a thousand years are Christians in the church age. Thus, the first resurrection (v. 5) would be in view here of Jesus' words: "Verily, verily, I say unto you, He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life. Verily, verily, I say unto you, The hour is coming, and now is, when the dead shall hear the voice of the Son of God: and they that hear shall live. For as the Father hath life in himself; so hath he given to the Son to have life in himself; And hath given him authority to execute judgment also, because he is the Son of man. " (John 5:24-27), and the second resurrection (Revelation 20:12-15) would be the general resurrection in view at the second coming and judgment when Jesus continued, "Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice, And shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation" (John 5:28-29). With the amillennial understanding, the Christian who has been born again or born a second time (John 3:4-7) has partook in the first resurrection (v. 5). "And you hath he quickened," or made alive, "who were dead in trespasses and sins" (Ephesians 2:1). "Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new" (2 Corinthians 5:17). Jesus speaks of the judgment occurring in the event of His second coming which must correspond with the Revelation 20:13 judgment which occurs at the end of the Millennium, but Jesus does not indicate a thousand year gap, "When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory: And before him shall be gathered all nations: and he shall separate them one from another, as a shepherd divideth his sheep from the goats: And he shall set the sheep on his right hand, but the goats on the left. Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world: For I was an hungred, and ye gave me meat: I was thirsty, and ye gave me drink: I was a stranger, and ye took me in" (Matthew 25:31-35). The rest of the New Testament places the end of the world, general resurrection and general judgment spoken of in Revelation 20:9-15 at the same time (at the second coming of Jesus).
Premillennialists believe this thousand year reign (vv. 4-5) will be on earth, but this comes from the assumption that chapter 20 chronologically follows chapter 19, the second coming of Christ, rather than retelling events from another perspective. Since we already established that the binding of Satan (Revelation 20:1,2) and first resurrection (v. 5) are events before the second coming, it follows that the thousand year reign is also speaking figuratively of something before Jesus returns. Premillennialists assume that a future thousand year reign will take place on earth but Peter and Paul said that Jesus will destroy the earth when He returns at His second coming (2 Peter 3:10; 2 Thessalonians 1:7-9). It seems more likely that when John saw, "the souls of them that were beheaded for the witness of Jesus" (v. 4), he saw them in heaven and not on earth just as the souls of the martyrs in heaven at the opening of the fifth seal (Revelation 6:9). This thousand year reign must symbolically refer to a time before the second coming of Jesus meaning that these people are enthroned with Jesus in heaven. "Even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved;) And hath raised us up together, and made us sit together in heavenly places in Christ Jesus" (Ephesians 2:5,6).
Furthermore, the those in the Millennium shall be priests of God and of Christ, and shall reign with him a thousand years (v. 6). This does not seem to be speaking of a future thousand year period but the church age in which we currently live, "Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ . . . But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light" (1 Peter 2:5,9). The Lamb has made us unto our God kings and priests: and we shall reign on the earth (Revelation 1:6; 5:10). What this author believes to be speaking of the church age, Isaiah prophesied, "But ye shall be named the Priests of the LORD: men shall call you the Ministers of our God: ye shall eat the riches of the Gentiles, and in their glory shall ye boast yourselves" (Isaiah 61:6).
Quotes from Jesus in favor of the premillennial view of thrones (v. 4) are, "That ye which have followed me, in the regeneration