Eschatology

This page contains articles pertaining to the branch of theology or biblical exegesis concerned with the end of this present age. Eschatology deals with death, resurrection, immortality, the end of the world, final judgment, and the future state. Articles will include chapter-by-chapter discussions of the book of Revelation, as well as select passages from Daniel and other texts. My opinions are based in large part on some well qualified tutoring (see "Credits" at the bottom of this page), as well as some excellent teachings from the ministers in my church, and also on my own particular views on current events.

List of titles:

Most recent entries are generally at the bottom of this page.
(For a listing of ALL articles on my website, click on “Contents ->" at top of page)

Regarding the "End Times"
Newton's Treatise on Revelation
Introduction to Revelation
Revelation 1
Revelation 2
Revelation 3
Revelation 4
Revelation 5
Revelation 6
Revelation 7
Revelation 8
Revelation 9
Revelation 10
Revelation 11
Revelation 12
Daniel 7
Revelation 13
Revelation 14
Revelation 15
Revelation 16
Revelation 17
Revelation 18
Revelation 19
Revelation 20
Revelation 21
Revelation 22
Revelation Summary and Timelines
Eschatological Commentary on R.C. Sproul's book Everyone's a Theologian

Regarding the "End Times"

July 2015

Christians have been under the impression that they have been living in the "end times," or the end of the age - when Christ will return, almost since the time of Christ. Jesus tells us in Revelation 22:12 "Behold I come quickly," so this is understandable. But the Bible also tells us that "one day with the Lord is like a thousand years, and a thousand years are like one day," II Peter 3:8. By that reckoning, we've only been waiting a couple of "days" for the second coming. And finally, we need to remember that even Christ himself did not know when he would be returning (Matthew 24:36, Mark 13:32). But we are told that his coming will be like a thief in the night (Matthew 24:43,44; I Thessalonians 5:2), even though we also know it will be after the Great Tribulation period (Matthew 24:29,30).

So the big question for those who believe in a second coming is: are we now in the end times? And how can we know, given the above texts? The obvious answer is that we cannot know, with any certainty at any rate, when Christ will return. However the Bible does provide us with lots of hints in prophesies. Unfortunately many of these are shrouded in mystery and symbolism, so we won't really be able to put the pieces together until we see things unfolding.

There are a number of biblical texts that strongly suggest we're now living in those times, however. The scriptures predict that in the end times, the world will be as it was in the days of Noah, and Lot (Luke 17, Matthew 24). Also in Matthew 24 we learn that Christ will not return until his salvation has been preached to all nations and throughout the earth. In II Thessalonians 2:3 we also learn there will be a great "falling away" at the time of the end. Finally, there is the general state of the world to consider. How long can mankind really survive on this planet, considering the weapons of mass destruction now at our disposal? In Mark 13:20 we read that if God didn't "shorten the days," no life would be spared on earth. That would have been very difficult to comprehend at the time it was written, but is not so hard to believe today.

It is therefore my belief that we are indeed nearing the end of this age. If that is true, it behooves us to be familiar with those predictions in the Bible that are intended to enable believers to see the writing on the wall when it appears. Most, though not all of those predictions are found in Revelation and Daniel.

Newton's Treatise on Revelation

September 2015

It is customary in Christian churches today, as it has been through much of church history, to avoid the book of Revelation. There are exceptions; I know of a few courageous pastors who tackled this mysterious and controversial text with their congregations. But ministers like to convey a sense of confidence to their parishioners...that they really know what they are talking about. In terms of a difficult book like Revelation, this can lead them to make claims of certainty which are not appropriate for this part of the Bible.

Anyway, it is fair to say this book is not frequently mentioned in sermons these days, except for a little cherry-picking of verses in support of other texts. I dare say there are many, both today and through the ages, who would like to have the book entirely removed from the canon of inspired scripture, if it were not for the dire warnings concerning the consequences of so doing contained therein. But there are some very good reasons to study this book and related passages in the Bible, and most especially as we approach the end of this age.

I have a very high regard for Sir Isaac Newton. The man was a genius, and is recognized as one of the most influential scientists of all time. In physics, he laid the foundations for classical mechanics and made major contributions in the field of optics, and in mathematics he shares credit with Gottfried Leibniz for the development of calculus. He formulated the physical laws of motion and universal gravitation. He was a free thinker, and was remarkably unencumbered by the scientific assumptions and misconceptions of his day. And he was likewise a free thinker when it came to religious matters. What is not commonly known is that Newton spent far more time on theology than he did on science and mathematics. He felt strongly that Christians should study Revelation, and his writings on this and much more have now been made public through The Newton Project. Below are some excerpts from his notes1. They are unedited for the most part, and in original (old) English.

Having searched after knowledge in the prophetique scriptures, I have thought my self bound to communicate it for the benefit of others, remembring the judgment of him who hid his talent in a napkin. For I am perswaded that this will prove of great benefit to those who think it not enough for a sincere Christian to sit down contented with the principles of the doctrin of Christ such as the Apostel accounts the doctrin of Baptisms & of laying on of hands & of the resurrection of the dead & of eternall judgment, but leaving these & the like principles desire to go on unto perfection until they become of full age & by reason of use have their senses exercised to discern both good & evil. Hebr 5.12

I would not have any discouraged by the difficulty & ill success that men have hitherto met with in these attempts. This is nothing but what ought to have been. ffor it was revealed to Daniel that the prophesies concerning the last times should be closed up & sealed untill the time of the end: but then the wise should understand, & knowledg should be increased. Dan 12.4, 9, 10. And therefore the longer they have continued in obscurity, the more hopes there is that the time is at hand in which they are to be made manifest. If they are never to be understood, to what end did God reveale them? Certainly he did it for the edification of the church; & if so, then it is as certain that the church shall at length attain to the understanding thereof. I mean not all that call themselves Christians, but a remnant, a few scattered persons which God hath chosen, such as without being led by interest, education, or humane authorities, can set themselves sincerely & earnestly to search after truth. For as Daniel hath said that the wise shall understand, so he hath said also that none of the wicked shall understand.

Let me therefore beg of thee not to trust to the opinion of any man concerning these things, for so it is great odds but thou shalt be deceived. Much less oughtest thou to rely upon <2r> the judgment of the multitude, for so thou shalt certainly be deceived. But search the scriptures thy self & that by frequent reading & constant meditation upon what thou readest, & earnest prayer to God to enlighten thine understanding if thou desirest to find the truth. Which if thou shalt at length attain thou wilt value above all other treasures in the world by reason of the assurance and vigour it will add to thy faith, and steddy satisfaction to thy mind which he onely can know how to estimate who shall experience it.

That the benefit which may accrew by understanding the sacred Prophesies & the danger by neglecting them is very great & that the obligation to study them is as great may appear by considering the like case of the Iews at the coming of Christ. For the rules whereby they were to know their Messiah were the prophesies of the old Testament. And these our Saviour recommended to their consideration in the very beginning of his preaching Luke 4.21: And afterward commanded the study of them for that end saying, Search the scriptures for in them ye think ye have eternall life, and these are they which testify of me: & at another time severely reproved their ignorance herein, saying to them when they required a sign, Ye Hypocrites ye can discern the face of the sky but can ye not discern the signes of the times And after his resurrection he reproved also this ignorance in his disciples, saying unto them, O fools & slow of heart to beleive all that the Prophets have spoken! Ought not Christ to have suffered these things, & to enter into his glory? And beginning at Moses & all the Prophets he expounded unto them in all the scriptures the things concerning himself. Thus also the Apostles & those who in the first ages propagated the gospel urged chiefly these Prophesies and exhorted their hearers to search & see whether all things concerning our saviour ought not to have been as they fell out. And in a word it was the ignorance of the Iews in these Prophesies which caused them to reject their Messiah & by consequence to be not onely captivated by the Romans but to incur eternall damnation. Luke 19.42, 44.

If then the Prophesies which concerned the Apostolique age were given for the conversion of the men of that age to the truth & for the establishment of their faith, & if it was their duty to search diligently into those Prophesies: why should we not think that the Prophesies which concern the latter times into which we <3r> are fallen were in like manner intended for our use that in the midst of Apostacies we might be able to discern the truth & be established in the faith thereof, & consequently that it is also our duty to search with all diligence into these Prophesies. And If God was so angry with the Iews for not searching more diligently into the Prophesies which he had given them to know Christ by: why should we think he will excuse us for not searching into the Prophesies which he hath given us to know Antichrist by? For certainly it must be as dangerous & as easy an error for Christians to adhere to Antichrist as it was for the Iews to reject Christ. And therefore it is as much our duty to indeavour to be able to know him that we may avoyd him, as it was theirs to know Christ that they might follow him.

Thou seest therefore that this is no idle speculation, no matters of indifferency but a duty of the greatest moment. Wherefore it concerns thee to look about thee narrowly least thou shouldest in so degenerate an age be dangerously seduced & not know it. Antichrist was to seduce the whole Christian world and therefore he may easily seduce thee if thou beest not well prepared to discern him. But if he should not be yet come into the world yet amidst so many religions of which there can be but one true & perhaps none of those that thou art acquainted with it is great odds but thou mayst be deceived & therefore it concerns thee to be very circumspect.

< insertion from f 2v > Consider how our Saviour taught the Iews in Parables that in hearing they might hear & not understand & in seeing they might see & not perceive. And as these Parables were spoken to try the Iews so the mysticall scriptures were written to try us. Therefore beware that thou be not found wanting in this tryall. For if thou beest, the obscurity of these scriptures will as little excuse thee as the obscurity of our Saviours Parables excused the Iews. < text from f 3r resumes > Consider also the instructions of our Saviour concerning these latter times by the Parable of the Fig-tree. Now learn a parable of the Figtree, saith he: When his branch is yet tender and putteth forth leaves, ye know that Summer is nigh. So likewise ye when ye see these things know that it is near even at the doors. — Watch therefore for ye know not what hower your Lord doth come. Wherefore it is <4r> thy duty to learn the signes of the times that thou mayst know how to watch, & be able to discern what times are coming on the earth by the things that are already past. If thou doest watch thou mayst know when it is at the door as a man knows by the leaves of a figtree that Somer is nigh. But if through ignorance of the signes thou shalt say in thine heart My Lord delayeth his coming; And shalt begin to smite thy fellow servants & to eat & drink with the drunken: Thy Lord will come in a day when thou lookest not for him & in an hower that thou art not aware of, and cut thee asunder and appoint thy portion with the Hypocrites, There shall be weeping and gnashing of teeth. Matt 24. If thou doest not watch, how canst thou escape more then other men, For as a snare shall it come on all them that dwell upon the face of the whole earth. Luke 21.

< insertion from f 3v > Consider that the same Prophets who foretold our saviours first coming foretold also his second coming; & if it was the main & indispensable duty of the Church before the first coming of Christ to have searched into & understood those prophesies aforehand, why should it not be as much the duty of the Church before his second coming to understand the same prophesies aforehand so far as they are yet to be fulfilled? Or how knowest thou that the christian church if they continue to neglect, shall not be punished even in this world as severely as ever were the Iews? Yea will not the Iews rise up in judgment against us? For they had some regard to these prophesies insomuch as to be in generall expectation of our Saviour about that time when he came, onely they were not aware of the manner of his two comings; they understood the description of his second coming, & onely were mistaken in applying that to the time of his first coming. Consider therefore, if the description of his second coming was so much more plain & perspicuous then that of the first, that the Iews who could not so much as perceive any thing of the first could yet understand the second, how shall we escape who understand nothing of the second but have turned the whole description of it into Allegories. And if the Iews were so severely punished for not understanding the more difficult Prophesy, what can we plead who know nothing of the more perspicuous; & yet have this advantage above them that the first which is a key to the second & was hidden from them is made manifest to us, and that we have the second also much further explained in the new Testament. < text from f 4r resumes > Again consider how the Apostels instructed the Churches of the first age in the knowledg of these latter times 2 Thes 2.5. And if it was the duty of those Christians to understand them which were not to live in them, shall we think that the knowledg thereof is of no concernment to us.

Consider also the designe of the Apocalyps. Was it not given for the use of the Church to guide & direct her in the right way, And is not this the end of all prophetick Scripture? If there was no need of it, or if it cannot be understood, then why did God give it? Does he trifle? But if it was necessary for the Church then why doest thou neglect it, or how knowest thou that thou art in the right way, and yet doest not understand it? < insertion from f 3v >

< text from f 4r resumes > Lastly consider the Blessing which is promised to them that read & study & keep the things which are written in <5r> this Prophesy. Blessed is he that readeth & they that hear the words of this Prophesy & keep the things which are written therein, for the time is at hand, Rev. 1.3. And again to reinforce the invitation to take these things into consideration, the same Blessing is repeated in Ch 22.7 And does God ever annex his blessings to trifles or things of indifferency? Wherefore be not overwise in thine own conceipt, but as thou desirest to inherit this blessing consider & search into these Scriptures which God hath given to be a guide in these latter times, & be not discouraged by the gainsaying which these things will meet with in the world.

[They will call thee it may be a a Bigot, a Fanatique, a Heretique &c: And tell thee of the uncertainty of these interpretations, & vanity of attending to them: Not considering that the prophesies concerning our Saviour's first coming were of more difficult interpretation, and yet God rejected the Iews for not attending better to them. And whither they will beleive it or not, there are greater judgments hang over the Christians for their remisness then ever the Iews yet felt. But the world loves to be deceived, they will not understand, they never consider equally, but are wholly led by prejudice, interest, the prais of men, and authority of the Church they live in: as is plain becaus all parties keep close to the Religion they have been brought up in, & yet in all parties there are wise & learned as well as fools & ignorant. There are but few that seek to understand the religion they profess, & those that study for understanding therein, do it rather for worldly ends, or that they may defend it, then to examin whither it be true with a resolution to chose & profess that religion which in their judgment appears the truest. And as is their faith so is their <6r> practise. ffor where are the men that do never yeild to anger nor seek revenge, nor disobey governours, nor censure & speak evil of them, nor cheat, nor lye, nor swear, nor use God's name idly in their common talk, nor are proud nor ambitious nor covetous, nor unchast, nor drink immoderately? Where are they that live like the primitive Christians, that love God with all their hearts & with all their soules & with all their might, and their neighbour as their selves; & that in what they do well are not rather led by fashions and principles of Gentility then religion, & where those disagree do not account it rudeness to depart from the former? I feare there are but very few whose righteousness exceeds the righteousness of the Scribes & Pharisees.

This is the guise of the world, and therefore trust it not, nor value their censures & contempt. But rather consider that it is the wisdom of God that his Church should appear despicable to the world to try the faithfull. For this end he made it a curs under Law to hang upon a tree that the scandal of the Cross might be a tryall to the Iews; & for the like tryall of the Christians he hath suffered the Apostacy of the latter times, as is declared in calling it the hower of temptation which should come upon all the world to try them that dwell upon the earth Rev 3.10. Be not therefore scandalised at the reproaches of the world but rather looke upon them as a mark of the true church.

And when thou art convinced be not ashamed to profess the truth. ffor otherwise thou mayst become a stumbling block to others, & inherit the lot of those Rulers of the Iews who beleived in Christ but yet were afraid to confess him least they should be put out of the Synagogue.[1] Wherefore when thou art convinced be not ashamed of the truth but profess it openly & indeavour to convince thy Brother also that thou mayst inherit at the resurrection the promis made in Daniel 12.3, that they who turn many to righteousness shall shine as the starrs for ever & ever. And rejoyce if thou art counted worthy to suffer in thy reputation or any other way for the sake <7r> of the Gospel, for then great is thy reward.

But yet I would not have thee too forward in becoming a teacher, like those men who catch at a few similitudes & scripture phrases, & for want of further knowledg make use of them to censure & reproach superiours & rail at all things that displeas them. Be not heady like them, but first be throughly instructed thy self & that not onely in the prophetique Scriptures but more especially in the plain doctrines delivered therein so as to put them in practise & make them familiar & habituall to thy self. And when thou hast thus pulled out the beam out of thine own eye then shalt thou see clearly to pull out the mote out of thy Brothers eye. Otherwise how wilt thou say to thy Brother, Let me pull out the mote out of thine eye & behold a beam is in thine own eye.

Some I know will be offended that I propound these things so earnestly to all men as if they were fit onely for the contemplation of the learned. But they should consider that God who best knows the capacities of men does hide his mysteries from the wise & prudent of this world and reveal them unto babes. They were not the Scribes & Pharisees but the inferiour people who beleived on Christ & apprehended the true meaning of his Parables & of the Prophesies in the old Testament concerning him. The wise men of the world are often too much prepossest with their own imaginations & too much intangled in designes for this life. One has bought a piece of ground, another has bought five yoke of Oxen, a third has Married a wife, & therefore since they are for the most part otherwise ingaged it was fit that the poor and the maimed & the halt & the blind & those that are in the high ways & hedges should be also invited. God who intended this Prophesy chiefly for their sakes is able to fit their understandings to it. And it is the gift of God & not of human wisdom so to understand it as to beleive it.

Notwithstanding his warning not to be deceived by others in the study of the Revelation, Newton went on to say that a good guide, if one can be found, can assist greatly in the search for understanding of the prophecies. As best I can, I will attempt to provide such a guide in the articles that follow.

It is interesting to note that Newton predicted the Apocalypse to occur no earlier than the year 2060 (which seemed to be his preferred date), and no later than 2374. He made this prediction in the early eighteenth century - likely in 1704. Much has changed since then, and we cannot know if he would still hold to his prediction. But it seems quite possible that his date may be correct!

Reference: (1) Untitled Treatise on Revelation (section 1.1) by Isaac Newton Source: Yahuda Ms. 1.1, National Library of Israel, Jerusalem

Introduction to Revelation

October 2015

Introduction

Revelation is the only New Testament book that focuses primarily on prophecy. It is also known as The Apocalypse, a transliteration of the Greek word apokalypsis. Revelation means unveiling or disclosure; it is an unveiling of the character and “program” of God. It is correctly referred to as the “Revelation of Jesus Christ” as titled in the New King James version of the Bible. The original King James Version incorrectly titled it “Revelation of St. John the Divine,” but John only recorded what was revealed to him through visions.

Whereas Genesis is a book of beginnings, Revelation is a book of consummation (completion to the highest degree; perfection, fulfillment – as in marriage). Its unified contents imply the book should be called Revelation, not Revelations. Since a succession of prophets has not been provided into the church age, by this book a succession of prophesy is in fact continued.

Author

The author of Revelation was identified as "John" in Revelation 1:1, 4, 9, and in 22:8. The book quickly circulated and became widely known and accepted in the early church. It was frequently mentioned and quoted by 2nd and 3rd century writers. From the start, it was accepted as authentic work of the Apostle John, the son of Zebedee, brother of James, who had been with Christ, looked after Mary after the crucifixion, and wrote the Gospel of John and three epistles. Among very early Christian writers who believed this were Justin Martyr, Melito of Sardis, Irenaeus of Lyon, Tertullian, Clement of Alexandria, Origen and others. This was also mentioned in the ancient manuscripts Shepherd of Hermas and the Muratorian Canon. However support for the Apostle John's authorship was not universal. African bishop Dionysius in the mid 3rd century was one who did not agree, and he presented several arguments against apostolic authorship. These included:

Dionysius felt the author was John the Presbyter, whose name appears elsewhere in ancient writings.

Support for Apostolic Authorship

Notwithstanding the concerns mentioned above, there are remarkable similarities between The Apocalypse and other Johannine books. These include:

And many of the differences between Revelation and others of the Apostle John's books can be explained by unusual circumstances: Also, John may have used a secretary or scribe for his other books, who would not have been present with him on the island of Patmos.

Verdict

"Internal evidence" does not overrule early and strong external testimony of apostolic origin for the book of Revelation. Also, the author was obviously well known to recipients in the seven Asian churches to which he speaks, and this fits the unqualified use of the name "John" and the uniform tradition about his ministry in Asia. I believe it's safe to say that the Apostle John was the writer of this book.

Date and Setting

Picture of Emperor Domitian Revelation was written at a time when Roman hostility to Christianity was erupting into overt persecution (1:9; 2:10, 13). This was near the end of the reign of the emperor Domitian (AD 81-96), who was the first emperor to demand worship while he was alive (see image at right). John had moved to Ephesus in about AD 67, the temple had been destroyed in AD 70, and the Jews had been dispersed. John had a well-established ministry in the Roman Province of Asia (not to be confused with continental Asia) before he wrote this book. Asian churches had been in existence for some time, long enough for some to reach a point of complacency and decline. John probably wrote this book in AD 95 and 96, while exiled on Patmos. It is thought that he was released and allowed to return to Ephesus after the death of Domitian.

These writings were originally directed to seven selected churches in the Roman province of Asia (1:3-4) - beginning with Ephesus, the most prominent, and continuing in a clockwise direction to Laodicea. While the message had particular significance to these churches, it is clear that it was also written for the church as a whole through time, until the prophecies it contains are fulfilled.

Map showing Greek Churches

Theme and Purpose

There are four views as to the theme and purpose of Revelation:

Revelation was written to:

Christ in Revelation

Revelation has much to say about all three persons of the Godhead. It is especially clear in its presentation of the awesome resurrected Christ who has received all authority to judge the earth. Christ is called:

Revelation comes from Him and centres on Him.

Here we see a very different picture of Christ than what is in the Gospels:

Scriptures close with his great promise: Behold I am coming quickly (Revelation 22:7, 12), and Surely I am coming quickly. Amen. Even so, come, Lord Jesus (Revelation 22:20).

Symbolism

Some interpretations are provided:

A guiding principle is that we must interpret unknowns within the context of what is known: But the general rule to interpret scripture in a simple, literal way may not apply to Revelation

The Number Seven

The number 7 has special symbolic significance in Revelation. Often called God's number, or God's favourite number, it is used 52 times in Revelation:

among many others.
The number represents completeness.

Revelation Overview

Revelation 1 gives us a picture of Christ's glorified state.
Revelation 2 speaks of the conditions of 4 Greek churches: Ephesus, Smyrna, Pergamos and Thyatira.
Revelation 3 tells of 3 more churches, making 7 in total: Sardis, Philadelphia and Laodocia.
Revelation 4 is God's chapter, with a vision of the residents of heaven (24 elders appear, also a sea of glass).
Revelation 5 is the first of Christ's chapters. Here we learn that the Son of God is able to take the scroll, and is worshipped by all creatures in the universe.
Revelation 6 is Christ's second chapter. The opening of 6 seals is described:

  1. A white horse is described. It's rider has a bow, is given a crown, and sets out to conquer
  2. The rider of a red horse is given a sword - no peace, people killing each other
  3. A black horse brings famine; mankind works all day for a quart of wheat, or 3 quarts of barley
  4. A pale horse brings death
  5. Souls under the alter ask "How long must we wait...?" They are given robes and asked to wait "a little time"
  6. Earthquakes, cities collapse, mountains and islands moved, stars fall (likely meteors)
Revelation 7 is an interim, or parenthetical chapter. Two companies of people are mentioned: 11 tribes +1 comprising only 144,000 people; and "others." Angels hold back the 4 winds so that "no hurt" befalls until the 144,000 are sealed. We see a picture of eternity - no tears.
Revelation 8 brings us the opening of the 7th seal. There is mention of an angel with incense, which could be a reference to Christ (Ephesians 5:2). There is "a half hour" of silence in heaven. Four (of seven) trumpets are blown:
  1. 1/3 of earth is burned up (1/3 of grass and trees)
  2. 1/3 of the ocean and seas turn to blood, 1/3 of the fish die, and 1/3 of all ships are destroyed
  3. 1/3 of rivers and fountains turn to wormwood, giving bitter water; many die
  4. 1/3 of the sun, moon and stars are darkened
Finally, an angel speaks of three more woes.
Revelation 9 brings the 1stwoe (5thtrumpet): locusts, scorpions and 5 months of suspense. The fifth trumpet and fifth bowl of wrath resemble one another. Then the second woe (6th trumpet) brings the death of 1/3 of the people of the world (perhaps through nuclear war, disease outbreak or other natural disaster).
Revelation 10 is another parenthetical chapter, and refers back to the glorified Christ in chapter 1.
Revelation 11 brings the last trumpet (and implied third woe), and the rapture of the church. The Antichrist must be revealed before Christ's return (II Thessalonians 2:3). And of course the 7th trumpet can't happen 'til after the 6th trumpet.
Revelation 12 is a symbolic repetition of the previous chapter. It speaks of the woman (church) and her travail, and of a child - likely raptured believers.
Revelation 13 speaks of the Antichrist - a monster with crowns on horns. The last half of Daniel's 7 weeks - 42 months - is discussed, and of course the number 666.
Revelation 14 speaks of the harvest. It contrasts the saved with the damned, Christ's vintage vs. earth's vintage. "Babylon the Great" is referenced. We will explore what that reference could refer to.
Revelation 15 introduces the 7 bowls (or vials, depending on Bible version) of wrath.
Revelation 16 expands on the 7 bowls of wrath:
  1. sores on those with the mark of the beast
  2. every creature (!) in the sea dies
  3. rivers and lakes become blood
  4. sun scorches people
  5. incorrigible are condemned
  6. Euphrates dries up for the kings of the east to pass; Armageddon
  7. "It is done." Thunder, lightning, voices, greatest earthquake ever. Cities of all nations collapse
Revelation 17, 18 discuss Babylon.
Revelation 19 speaks of the Marriage Supper of the Lamb, and the casting of the Antichrist into the Lake of Fire. All Christians attend this supper except for those still alive on the earth at this time (perhaps the 5 foolish virgins)
Revelation 20 brings the millennium, destruction of the devil, and a last war.
Revelation 21 speaks of holy Jerusalem as being the church (and also a heavenly city)
Revelation 22 concludes with "I come quickly."

The 7 trumpets are the evolution of the 7th seal; the 7 bowls (vials) are the evolution of the 7th trumpet; the 7thbowl (or vial) introduces the millennium.

Summary

  1. Revelation is written in the form of apocalyptic literature (cf. Daniel and Zechariah), by a prophet (10:11; 22:9), and refers to itself as a prophetic book (1:3; 22:7, 10, 18, 19).
  2. Revelation is an essential part of scripture.
    "Blessed is he who reads, and those who hear the words of this prophecy..." (1:3)
    and
    "If anyone takes away from the words of the book of this prophecy, God shall take away his part from the Book of Life..." (22:19)
  3. Three major movements in this profound unveiling are captured in Revelation 1:19...
    • "the things which you have seen" (described in Chapter 1)
    • "the things which are" (described in Chapters 2 and 3)
    • "the things which will take place after this" (described in Chapters 4 - 22 - including the Church Age)
  4. Chapters 11 and 22 can be considered to be the New Genesis. This time there will be no Fall

I reiterate that interpretations and opinions expressed in this study are only my "best guesses;" beware of those who express certainty regarding this prophecy, since only at the end of the age will the meaning become clear and obvious to those who are ready. As Henry Halley stated in his Halley's Bible Handbook:

A thing that strikes one who browses around the literature that has grown up about the book of Revelation is the UTTER DOGMATISM with which so many put forth their opinions, not as opinions, but as categorical statements, as to the meaning of even the most mysterious passages, as if they know all about it, and their say so settles the matter. We think a spirit of reverent humility, and openness of mind, would be more becoming in those seeking to interpret a book like this.
But to be ready, we need to know what to watch for. And to know that, we must be familiar with what is written. To that end, detailed reviews of each chapter will follow.

Revelation 1

October 2015

As mentioned in the previous article, Revelation 1 introduces us to the things that Paul has seen in his vision. In verse 19 he is instructed to "write the things you have seen." Some of the symbolism used in Revelation is explained, but there is no actual prophecy contained in this chapter (though the promise of prophecies to come is contained in verse 1). Rather it's main purpose is to provide a picture of Christ's glorified state, which is much different from his description in the gospels.

The book opens and speaks of things that must shortly take place. As we know, God's timeframe is not man's timeframe. We do not know God's timescale. But it is implied in the book of Daniel that when the final events begin to transpire, they will take place in rapid succession - much of it in seven years (known as Daniel's week). Expanding on this, "must shortly come to pass" is translated from the Greek en tachei. This word does not mean "at once," or "shortly," but means "with speed, swiftness, or quickness." This would especially apply toward the end when God suddenly intervenes in the affairs of men.1

The first of 7 beatitudes contained in Revelation is given in verse 3 - Blessed is he who reads and those who hear the words of this prophecy, and keep those things which are written in it.

Paul's salutation to the seven churches in verses 4, 5 brings grace and peace from all three members of the Godhead: from Him who is and who was and who is to come (God the Father), from the seven Spirits who are before his throne (likely referring to the Holy Spirit, symbolized in his completeness and totality with the number seven), and from Jesus Christ. Reference to the seven spirits may also denote spiritual perfection and completion.

God's throne in verse 4 is a literal throne; God is at the centre of all the actions in this book.

Jesus Christ is introduced in a three-fold way in verse 5:

This verse also reminds us of Christ's love for us. Salvation through spiritual washing by Christ's blood is of course a major biblical theme.

Verse 6 points out that Jesus has made all believers to be priests to his God and Father. Elsewhere in scripture we are told that we become new creatures in Christ (II Corinthians 5:17), and that over-comers will become pillars in the temple of Christ's God (Revelation 3:12).

Christ's second coming is the theme of Revelation. It is announced at the beginning (verse 7) and spoken of at the end (22:20). It is referred to many other times, and vividly described in 19:11-16. Everyone will see him, and all the nations of the earth will mourn because of him (because he is coming to judge mankind).

John explains his physical situation in verses 9, 10 - identifying himself as the churches' companion in tribulation, and his location in exile on the island of Patmos because of his testimony of Jesus Christ. He tells us that his vision occurred while he was in the Spirit, on the Lord's Day. It is clear that early Christians set apart the first day of the week for worship. This was in contrast to the Augustean Day which was dedicated to Caesar worship. John's vision did not occur on the Jewish Sabbath. As Colossians 2:14-17 clearly indicates, worship on the Sabbath ended at the cross. However we should worship and live for the Lord every day.

John's task to write a book and send it to the seven churches is assigned to him in 1:11.

Christ is identified and described in verses 13-16. Here he is again called the Son of Man. In the vision, he is positioned in the midst of the seven churches (as their head). He clearly has the characteristics of God.

These are the things that John had seen.

Symbols

Seven stars are angels of the seven churches

Seven lampstands are the seven churches in Asia


(1) Hebrew Greek Study Bible, commentary on Revelation 1

Revelation 2

April 2016

This chapter and the one following present us with the things that are as seen by John in his vision. More specifically, they are concerned with the Christian church on earth. Having a look again at the map of much of the Roman Empire in John's time, we see the shaded area which depicts the extent of the Christian church in 70 A.D. All of the cities shown had Christian communities within them.

Map showing Greek Churches

But the messages here were specifically directed to seven churches in the Roman province of Asia (modern-day Turkey). And John knew each of those churches. Zoomed-in map showing Greek churches referenced in Revelation 2 and 3

The Churches

Messages to the 7 churches have 4 possible applications (from Scofield):

Prophetically, the 7 churches could be representative of these periods: We'll now look more closely at each of the churches.

Ephesus

This church was founded by Apollos, Priscilla and Aquilla. Timothy and John later ministered there. John's Revelation message to the Ephesians was written 35 years after Paul's letter to the Ephesians.

The famed Temple of Artemis was there. Artemis was the virgin goddess of the moon, and twin sister of Apollo. She was the Hellenic goddess of hunting, wild nature, and fertility, and the protector of young girls. The temple was located near present-day Selcuk, Turkey (50 km south of Izmir (Smyrna)). It is considered to have been one of the Seven Wonders of the Ancient World, and was considered to be the most beautiful structure on the earth. Although there was an earlier Temple to Artemis, the grand structure known to history was constructed around 550 B.C. . Ephesus and the "great marble temple" were destroyed by Goths in 252 A.D. as the empire began to weaken. It is thought that pagan worship there included prostitution and mutilation. Below is an artist's conception of what the Temple of Artemis would have looked like. Depiction of the Temple of Artemis

It is likely that the Ephesian church was comprised of hundreds of small congregations, likely relatively wealthy. Tradition holds that John spent his last days there. Modern-day ruins of Ephesus are shown below. Photo of modern-day ruins of Ephasus

Message to the Ephesian Church

The message to this church was that their patient endurance was commendable, as was their attitude to those who were evil and false. Their hatred of the works of the Nicolaitans was also commended. Unfortunately there is no ancient authority referencing a Nicolaitan sect. Taken literally, it reads "to conquer" (from nikao) and "the people" (laity). So it may refer to the earliest form of notion of priestly order, or "clergy." It should be noted that the reference here specifically refers to deeds, and not doctrines. But the Ephesian churches were warned that they had left their "first love." Christ must be first. A promise was given to those who overcome (that is, remain true to Christ): they will be given to eat of the tree of life, which stands in the midst of the paradise of God (2:7). In dispensational terms, this could be the church at the time of the writing of Revelation.

Smyrna

Present-day Izmir, Turkey, now the largest city in Asia Minor with a population of more than 200,000, is the site of the ancient city of Smyrna. Smyrna was said to be one of the most beautiful cities of Asia. Homer, the greatest of Greek epic poets, is thought to have been born here in around 850 BC. In John's time, it was also the centre of Caesar worship in Asia. Photo of modern-day ruins of Smyrna This church was poverty stricken, but rich in all that mattered (2:9). The second century martyr Polycarp was Bishop of Smyrna.

Message to the Church at Smyrna

Smyrna was one of only two churches to receive only praise from Christ. The promise was that if they were faithful to death, they would be given the crown of life. The message was that he that overcometh will not be hurt by the "second death" (which is eternal judgment, as explained in 21:8). Implicit in this statement is that he who does not overcome will be hurt by the second death, and face eternal judgment. Clearly the ones who overcome are the ones who keep trusting in Jesus despite the hardships and persecutions they face. In dispensational terms, this may relate to the church in the early days of great Roman persecution.

Pergamon

Pergamon (or Pergamum, Pergamos) was one of the chief cities of Asia Minor, and capital city of the Roman province of Asia. Its impressive ruins surround the modern town of Bergama, and include a Roman theatre, amphitheatre and race track. Photo of modern-day ruins of Pergamon This was another centre for Emperor worship. It was also the site of the Temple of Zeus, whose symbol was a serpent. That this was said to be "where Satan's seat is" could be a reference to the Great Alter of Zeus that resided in that temple. This was also the site of the Temple of Aesculapius, Greek god of healing. The area was interestingly known for its large population of non-venomous snakes.

Message to the Church at Pergamon

The church here was commended for holding to their faith. However they were chastised for holding to the "teachings of Balaam." Balaam counselled Balak to have Moabite women seduce the men of Israel (Numbers 31:16), and in addition to the treasonous nature of his actions, the reference pertains to opposition to laws of God relating to moral and sexual behaviour. Here the "deeds" of the Nicolaitans have now become doctrines. But to over-comers were promised three things:

Dispensationally, this could have been the church in the late days of the Roman Empire, which includes the time when the First Council of Nicaea took place.

Thyatira

Thyatira was a small outpost of relatively little importance compared to the other six. It was located at the site of present-day Akhisar, Turkey which is shown in the photo below. Nothing remains of the town from ancient days. Lydia, whom Paul met at Philippi (Acts 16:14) was from here, and may have returned home to help form a church in her home town. Photo of present-day Akhisar, Turkey

Message to the Church at Thyatira

This church was allowing sexual immorality (adultery). This was being introduced by Jezebel, who like her namesake of old (I Kings 16) introduced abominations of worship. These were referred to as the deep things of Satan. Over-comers here were promised authority over nations. Dispensationally, this could be the period of Papal supremacy prior to the Reformation.

Revelation 3

August 2016

Letters to the last three of the seven churches complete the things that are as seen by John in his vision.

Sardis

Sardis was located on the slope of 2200 metre Mt. Tmolus, and was almost impregnable when ably defended. It had previously been the seat of an extremely wealthy Lydian government, which was ruled by the famed monarch Croesus (550 BC). The city fell to invading armies twice, due to complacency and overconfidence as the city walls were left unguarded. Here we see current remains of an early Jewish synagogue near Sardis. Remains of an early Jewish synagogue near Sardis

Message to the Church at Sardis

This church had to overcome apathy, indifference and self-satisfaction. It needed to remain alive to the power of the Word and the Holy Spirit. Five actions were required of those who were "still alive:"

Reference is made to the blotting out of names in the Book of Life, which strongly argues against the doctrine of eternal security (once saved, always saved). Over-comers were promised that they will walk with Christ in Paradise.

In the dispensational interpretation, this church may refer to the period of the Protestant Reformation. However it might also be thought to contradict the idea of dispensational interpretation, since this is not one of the last churches and it warns in verse 3 that Christ may "come like a thief", presumably referring to Christ's end-times return.

Philadelphia

Philadelphia was established in 189 B.C. by King Eumenses II of Pergamon. Eumenes named it for the love of his brother, who would be his successor (Attalus II), and it could be called the "city of brotherly love". It was set in a fertile valley, in an area of earlier volcanic activity. The city was rebuilt several times after being destroyed by earthquakes. Interestingly, a single pillar has been found from ruins of a temple above the town.

The modern-day Turkish town of Alasehir lies here. Photo of Alasehir, Turkey

Message to the Church at Philadelphia

This was a church with relatively few problems. That it had "a little strength" implies that it could have had more, but otherwise Philadelphia received only praise from Christ. Here, over-comers were promised authority, and that they will become "pillars in the temple of my God". Pillars may have special relevance in light of the history of earthquakes here.

In dispensational terms, this may refer to the end-times church, with reference to keeping them from the hour of trial. It could be referring to the five "wise virgins" who are raptured, if pre-trib or mid-tribulationists are correct about Christians escaping from the worst of the tribulation period at the end of the age.

Laodicea

This city lay in the Lycus Valley, in southwest Turkey. It was named after King Antiochus II's wife Laodice, in around 250 B.C., and was famous for commerce and banking. It was also a tourist centre, with hot mineral baths. In terms of commerce, wool from the area was said to be unmatched in quality, and manufacturing included an ophthalmic ointment that was widely sought after. A medical school existed here, and water from nearby hot springs came to the city tepid - like it's church.

Here is a photo of ruins in the Lycus Valley. Photo of the Lycus Valley, Turkey, near the location of Laodicea

Message to the Church at Laodicea

Laodicea was the worst of the churches - the "lukewarm church" which received the strong warning that God will spew them out of his mouth. It was so self-satisfied as to be totally blind to its true condition. It was an extremely wealthy city, and presumably also a wealthy church. In fact it was so rich and proud that this city refused Rome's aid when rebuilding from a major earthquake. (Do we notice a theme here?)

Christ was identified as the Amen which means truthful one. It is the same Greek word that is translated as Verily (i.e. truthfully). He stood outside and knocked for admittance into the lives of those who called themselves Christians, but was shut out. He counselled them, making his love manifest to them (3:19). Over-comers were promised a throne.

In dispensational terms, this may refer to another end-times church. It seems to be especially illustrative of end times. This would possibly refer to the five "foolish virgins", who are not raptured and have to go through the entire Tribulation period. The perilousness of our present age, as well as Christ's continuing love should be noted.

Revelation 4

September 2016

Revelation 4 and the chapters afterwards deal with "the things that will take place after this;" that is, after John's present time - they are strictly prophetic. They refer to the post-apostolic period, not the time just after Christ's resurrection. And the scene now switches from what is happening on earth to a heavenly perspective. Chapters 4 and 5 together constitute an introduction to chapters 6 to 20.

Revelation 4 is often referred to as God's Chapter, and describes in some detail the awesome Throne Room of Heaven. In his vision, John is told to "come up here" specifically to be shown "what must take place after this" (verse 1). Obviously this "coming up" has nothing to do with the rapture of the church, which Bible commentator Scofield mistakenly suggested might be the case (presumably to get Christians out of "harm's way" right at the start, and before the coming tribulation). The rapture actually doesn't happen until 11:15 and again in symbolic form in the following chapter. And the church was obviously still on the earth during the trumpet blasts (Revelation 8 - 11), since the rapture actually happens at the "last trump" (I Corinthians 15:52).

In verse 2, God is seen sitting on a throne. This is an old testament theme (e.g. Psalm 47:8 - God reigns over the nations; God sits on his holy throne)."

Verse 3 describes God's appearance to earthly eyes as being swathed in a halo of clear, dazzling light, shaded with the appearance of carnelian (sardius - a form of cornelian is shown here)... Image of a sardius stone and emerald. Interestingly, sardius and emeralds are jewels mentioned in the foundation of the New Jerusalem, as told in Revelation 21. As I Timothy 6:16 says, God dwells in "unapproachable light," and is one whom "no one has seen or can see." But of course this was just a vision: John was not really "seeing" God.

The 24 Elders described in verse 4 may represent angels or other heavenly beings. They might also represent the glorified church, and be representatives of all believers in heaven. It may be recalled that David founded 24 heads of priestly families, making these representative of the entire priesthood (1 Chronicles 24:1-19). It has also been suggested that these might be a union of representatives of the 12 Old Testament tribes and 12 New Testament apostles.

In verse 5, thunder and lightning are symbolic of the majesty and power of God (as in Exodus 19:16-19). In Revelation, thunder and lightning always mark an important heavenly event (8:5, 11:19, 16:18). The seven torches or lamps that were burning before the throne were symbolic of the fullness, completion and perfection of the Holy Spirit.

Verse 6 speaks of a sea of glass, like crystal, before the throne of God. This may symbolize the calmness of God's rule, and "like crystal" may imply beauty and perfection. Four living creatures are around the throne on each side, and are described in some detail in this verse and verse 7. The Greek word for them, zoa, is translated confusingly as "beasts" in some versions of the Bible, but it properly means "living one" or "animal, as in "protozoa." They may have been the same creatures seen by Ezekiel (1:4-15, 10:20-22); he called them cherubim, an order of angelic beings. In Ezekiel the calf symbolized domestic life, the lion represented untamed life, the eagle pictures fowls of the air, and man was God's highest creation. Cherubim may be thought of as God's special agents, carrying out decrees to his creation. Their many eyes indicate spiritual perception, insight and knowledge. They are concerned with the public governmental glory of God, whereas seraphim are concerned with the holiness of God (Isaiah 6:1-7). There is no living creature on earth that remotely resembles them. You may recall that it was the cherubim who guarded Eden with flaming swords in Genesis 3:24. Also, two figures on the lid of the Ark of the Covenant represented cherubim.

Verses 8-11 are all about worship. God's power and holiness extend from eternity past to eternity yet to come. Laying down crowns acknowledges that God alone is worthy of ultimate praise and worship. And of course the ending of the chapter, "...for you created all things, and by your will they exist and were created" makes reference to the creation story in Genesis.

Revelation 4 gives us a few key facts about heaven. Most importantly, God is there sitting on a throne, where he is worshipped by kings representing humanity. The creatures, the sea of glass, and the awesome glory of God are described. But one cannot help wondering more about heaven upon reading this: what will it really be like there? I expect the worship will include singing as well as spoken words. The rainbow around the throne reminds us of mercy - that God will never destroy us. Artists throughout the ages have tried to depict heaven...with mixed success. We know from Revelation 21 that it will be a place of sublime happiness - in contrast to the misery of forced separation from the great creator of all things that will be experienced in hell. If it is difficult to depict, perhaps it is best to imagine. Maybe it will have some of the characteristics of Tolkien's Lothlorien: a space out of time. Tolkien clearly created Lothlorien, and especially Lorien in Valinor, as representations of a heavenly place. A discussion of this can be found at this site.

Revelation 5

September 2016

Whereas Revelation 4 was all about God the Father, in chapter 5 attention turns to his only begotten Son. Revelation 5 could be titled Christ the Redeemer, or The Scroll and the Lamb. The scroll contains the world's destiny, revealed to John in a series of pictures. It is sealed with 7 seals, and the seals themselves are related to great events. In coming chapters we shall see that this scroll is a Book of Judgment, not the Book of Life. It holds secrets of the future.

It is commonly believed that the angels referenced in chapters 2 and 3 were pastors of earthly churches. The first mention in Revelation of heavenly angels is in verse 2. Here a "mighty" angel is asking who is worthy to open the scroll and break its seals. John was dismayed that it appeared that there were none worthy. Clearly this part of his revelatory vision was a time of great suspense and anxiety for him, as he says he began to "weep bitterly." But an elder spoke to John to say that one had been found: a lamb, the "Lion of the tribe of Judah" takes the scroll and removes the seals. It is important to realize that only Christ has the right to set those things in motion which will follow. Only he, as the redeemer of men, is declared worthy to judge the earth. And the symbolism of the lamb appearing before God's throne clearly means that this is not because of his power, even though he is referred to as the Lion of Judah, but through his sacrificial death as a slain lamb.

Consistent with the symbolism in the rest of the book, verse 6's reference to the number "7" is again the number of perfection, and completion. The seven horns are symbols of power and authority (all conquering might), while the seven eyes, representing the seven spirits of God, signify insight, comprehension and thorough watchfulness (all knowledge). The complete anointing and power of the Holy Spirit is upon Christ and his redemptive work. The importance of prayers of the saints is noted in verse 8 (and again in 8:4). The new song sung to the Lamb of God in verse 9 is the "Song of Redemption."

In verses 11, 12 millions of angels (and perhaps more than a hundred million - refer to Daniel 7:10) are surrounding the throne and praising the Lamb who was slain. It is also possible that these numbers are simply representative of innumerable multitudes; clearly heaven is not a small place. In verse 13 the praise is extended to God as well as the Lamb. We can imagine the praise coming from such a tremendous multitude. Verses 13 and 14 present a scene of transcendent grandeur. The whole universe joins in thanksgiving over the redemption of mankind. The praise is likely in the form of song.

Revelation 6

September 2016

While Revelation 4 and 5 revealed things taking place in heaven, Chapter 6 is about things that affect the earth. It describes the effects of the opening of the first six seals of the scroll. The opening of these seals might correspond to what happens in the seventieth week of Daniel - see Daniel 9:20-27. That seventieth week (comprising 7 years in total) has to do with the "tribulation period" sometimes referred to as the Great Tribulation, which is described in more detail in chapter 11. And for the opening of the 7th and final seal, we have to wait for chapter 8.

This might be a good time to provide a brief outline of Revelation's judgments:

As the chapter begins, the first seal brings a white horse, and its rider is described as a conquering king. In 19:11 Jesus Christ rides upon a white horse, but this is not Jesus.

This rider could be a spiritual entity. But most likely it is the man of lawlessness spoken of in II Thessalonians 2 - the Antichrist, making his initial appearance. Unfortunately it will be difficult (or impossible) to identify him at this initial stage. He is likely to appear as a great world leader, and as a friend to Christians and Jews. Many men throughout history perceived as being evil, especially those bringing harm to the Jewish people, have been thought by Christians of the day to be the Antichrist. Adolf Hitler certainly comes to mind as a recent example. And in his time, Sir Isaac Newton, who didn't think the opening of the seals necessarily corresponded to the tribulation period or the end times, thought the rider to have been the Roman emperor Vespasian (a strong Roman emperor ruling from A.D. 69 to A.D. 79). Vespasian had conquered the Jewish nation, burned Jerusalem and the temple, slew, captivated and dispersed the Jewish people, and sold their country. There are some biblical scholars still today who think that the Antichrist has already come, but their logic is flawed (check out this link for further discussion). I strongly believe the opening of the seals are "end times" prophecies that have yet to take place, but nevertheless will continue to mention alternative views which place this chapter in a historical context.

The second seal unleashes a red horse: conflict on earth. If the white horse represents Antichrist, the next ones represent his wars and the results of his wars. Scholars like Newton thought that as the white horse represented an emperor of the Roman Empire in its Golden Age, the seals that follow represent what followed after the fall of the empire:

But I'm pretty sure the red horse refers to the Antichrist's wars that are yet to come.

The third seal unleashes famine - the result of war, and is represented by a rider on a black horse. Scales are used to measure out food by weight, and its cost is indicated as being 15 to 20 times higher than normal. If these times had been from the old Roman Empire (Newton's theory), the rider could have been the Emperor Severus. The scales could also refer to justice, as Severus was an outstanding judge.

The fourth seal brings death, the result of war and famine. It is represented by a rider on a pale horse. If historical, it could refer to the period from A.D. 200 to A.D. 300 - possibly the Emperor Decius. Power is given to this rider to bring death over "a fourth part of the earth." Whether this reference is to the entire earth or the known world at that time is unclear. Since Rome controlled about 1/4 of the habitable world then known, it could, if this is an historical event, refer to the old empire.

The fifth seal brings persecution of the church. John sees a vision of the souls of the martyrs, who are crying "How long must we wait". If historical, this could refer to the many thousands of martyrs between Nero and Domitian. Unnumbered thousands more were to come in the ten Imperial persecutions of the church between A.D. 64 and A.D. 305. This could also have been a prediction of the papal persecutions of the Middle Ages. If, as I believe, this is a future event, it will likely be part of the Great Tribulation. Some, such as evangelist Jimmy Swaggart, agree with commentator Scofield that the church already was raptured in chapter 4, and that those yet to be killed will be new believers who were not "taken," and are martyred under the Antichrist. For reasons I will discuss later, I believe the rapture will not yet have occurred, and those being killed are from the end-times church.

The sixth seal brings a cataclysmic event: the "Day of Wrath." There are earthquakes, mountains and islands are moved, the sun is blackened, the moon looks like blood and "stars fall." It could be physical, induced perhaps by a meteor shower and major meteorite hit, or volcanic eruption. It might also symbolically refer to political events: upheaval, revolution, convulsion, consternation, and anarchy. It is similar in some respects to the description of the fourth trumpet, and the seventh bowl of wrath. The historical viewpoint is that this refers to the fall of the old Roman Empire, which had for about 300 years tried so hard to destroy Christianity. Newton thought it could refer to the shaking of the Roman world by Constantine, the Christian emperor who abolished heathenism and idols in the Roman world, but this is doubtful.

To conclude, while some think the seals have already been opened, their opening likely provides a picture of events that are mostly or entirely yet to take place.

Revelation 7

September 2016

Revelation 7 is sometimes referred to as "the first parenthetical passage" (the second being chapter 10). This chapter gives a brief overview of some events leading to the remaining judgments which are to occur, and finishes with a glimpse of the final outcome.

In verse 1 the four corners of the earth implies domain over the entire earth, while the four winds appear to be agents of the Lamb's wrath (6:16).

The angels in verse 2 are explicitly shown to be angels of God (having the seal of the living God). For someone in the Aegean area, east would be the direction of Palestine.

The sealing process set forth in verse 3 could possibly refer to the undertaking of evangelism which takes place since the beginning of the New Testament church. On their foreheads implies the discipleship is public, not secret. The purpose of the sealing would appear to be protection from coming judgments.

In verses 4 - 8 a number is specifically mentioned for those sealed from Israel, on earth, against a coming tribulation: 12,000 from each of 12 tribes, totalling 144,000. The fact that the tribes are mentioned by name suggests they represent only the original descendants of Abraham, and not the grafted-in Gentile church. That rounded, even numbers, being the same from each tribe, are given suggests the number is symbolic and not literal. Interestingly, the tribe of Dan is omitted (replaced by Manasseh), possibly because of its idolatry (Judges 18:30, 31). The Gentile believers are not mentioned at all here, though their existence is clearly referenced in subsequent verses.

In verses 9 - 14 we skip ahead in time, where there is a great multitude from every nation in heaven, and the tribulation has already occurred. They wear white robes, having been washed in the blood of the Lamb. It is interesting that they came out of the tribulation, implying they were not spared from it, or at least part of it. This multitude undoubtedly includes Jews and Gentiles together.

Finally in verses 15 - 17 we get a glimpse of our hoped-for end state. The saints are in the presence of their creator. They are completely sheltered and safe in his presence, and the promise is for no more hunger, thirst, or tears.

Revelation 8

September 2016

This chapter resumes where Chapter 6 left off. The first six seals have been opened, and in Revelation 8 we have the opening of the seventh and final seal. With the opening of this seal, the full contents of the scroll introduced in chapter 5 are revealed. God is about to answer the cries of the martyrs (6:9, 10). The result is the awful judgments associated with the blowing of the seven trumpets. Half an hour of silence, followed by thunders, lightnings and earthquake foretell momentous events in the making. The four trumpets that are sounded in this chapter may be related to the four angels in 7:1. And because angels are not mediators between God and man, some theologians suggest that the other angel referred to in 8:3 may be Christ himself (Ephesians 5:2). Also, the Greek translation allows for the incense to be the prayers of the saints.

Whereas the seals refer to events likely generated mostly through the sinfulness of mankind, the trumpets appear to result in events which, though they may appear to be natural, are associated with spiritual or supernatural activity - judging by the symbolism that is used. Trumpets were used to announce important events in times of war. The first trumpet, in verse 7, brings hail, fire and blood, somewhat reminiscent of the seventh Egyptian plague (Exodus 9:13-25). A third of the trees and grass on the earth is to be burned up. There will obviously be severe impacts on agriculture, with resulting famine. It could, though, be the result of extreme climate change; extreme weather and droughts causing huge forest fires are known to be consequences of global warming. The fraction (1/3) could be literal, or it could be symbolic implying "partial punishment." The actual areal extent is also uncertain. Does the earth refer to the known world (in John's day), or the entire world? My guess is that it refers to all the world.

At the blowing of the second trumpet in verse 8, something like a great mountain, burning with fire is thrown into the sea. It appears to John that 1/3 of the sea becomes blood. A third of the living creatures in the sea die, and a third of ships are destroyed. It is reminiscent of the first plague of Egypt (Exodus 7:20, 21). This certainly sounds like something that could be caused by a meteorite. Again we can't say for certain whether the fraction refers to the Mediterranean Sea, or all seas of the world.

The third trumpet blown in verses 10 and 11 brings something similar, but to fresh water. "A great star falling from heaven blazing like a torch" certainly sounds like a meteorite. "Many men die." A third of fresh water is made bitter, which is the reverse of the miracle at Marah, where bitter waters were made sweet (Exodus 15:25).

At the sounding of the fourth trumpet in verse 12, one third of the heavens are darkened. A blocking of 1/3 of the sunlight, moonlight and starlight could easily be caused by a major volcanic eruption. It has similarities to the sixth seal and the fifth bowl of wrath. The duration is not indicated, but is likely not too long since darkness occurs again with the next trumpet. It is also reminiscent of the ninth Egyptian plague. Similarities to the Egyptian plagues could be related to the fact that in Revelation we will see the final exodus of God's people from a world controlled by hostile powers.

In verse 13 inhabitants of the earth are warned of the special significance of the trumpet blasts of the three remaining angels. Woes are referred to in 9:12, 11:14, and the seven bowl judgments in Revelation 15 and 16.

Revelation 9

September 2016

Following from chapter 8, this chapter tells about the blowing of the fifth and sixth trumpets. They are associated with the first and second "woes" mentioned in 8:13.

The star referenced in verse 1 at the sounding of the fifth trumpet is a divine agent (as in 20:1), and is not evil. The reference is to an angel fallen from heaven, not to a "fallen angel." This angel is the custodian of the pit of the abyss, the prison house of demons (Luke 8:30, 31) where the most depraved demons have been imprisoned by God. This first woe consists of a plague of locusts which are given great power, like scorpions. But they are not really locusts, and do not harm any green thing; they have faces like human faces suggesting they are intelligent beings, and hair like women's hair. Their lion's teeth suggest brutality. They bring five months of torment - possibly through disease, but not death to the inhabitants of earth. It has been suggested that these locusts are themselves really demons. Whatever they are, they have as king over them the angel of the bottomless pit whose name in Hebrew is Abaddon meaning destruction, and in Greek Apollyon, meaning destroyer (verse 11). Of particular interest is that unlike other judgments unleashed upon the earth during this time, this one does not affect the servants of God who have God's seal upon their foreheads (verse 4). This again is reminiscent of the Egyptian plagues.

The second half of this chapter speaks of the outcome of the sixth angel's trumpet blast. This is the second woe. The four horns of the golden alter before God (verse 13) may make reference to the four horns on the bronze alter mentioned in Exodus 27:2, which represented a place where those fleeing judgment could seek mercy. The number four implies universality.

In verse 14 this sixth angel is instructed to "release" four angels that had been bound at the Euphrates River. That they were bound indicates that these were indeed fallen angels, which have a role to play in the ending of this present Age. The Euphrates is 2700 km long, and historically had separated Israel from her enemies (Genesis 15:18). It is also one of four rivers that flowed from the Garden of Eden (Genesis 2:14). Ancient Babylon was located on the Euphrates.

Verse 15 shows that God does indeed have an exact timetable for these events to happen - even though Jesus was not aware of that timetable during his time on earth, and the angels are not aware of it either (Matthew 24:36). The doom which befalls mankind with this second woe is indeed catastrophic: one third of humanity is killed. From the description of events, the mechanism for this death and destruction is clearly a major war. Two hundred million mounted troops are said to be involved in this war (verse 16), though this could also just represent an incalculable host. It is also possible that some of these may be denizens of the spirit world. References to the killings being caused by the fire and sapphire and sulphur that came out of the troops' horses' mouths and tails (verse 19) certainly appear to make reference to modern military equipment (possibly fighter jets and bombers).

Verse 20 makes it clear that the purpose of these plagues is punishment and correction, yet mankind does not repent of their murders or their sorceries or their sexual immorality or their thefts (verse 21). It is unclear whether Christians will be spared, as with the fifth trumpet. Absence of any mention in this regard suggests this may not be the case this time.

Revelation 10

October 2016

This is "the second parenthetical passage." The first, in chapter 7, was between the sixth and seventh seals. This one is between the sixth and seventh trumpets. Here is spoken of a mysterious little scroll, the contents of which are hidden until the time of the end. Obviously it is not the scroll with the seven seals, as that one is fully described in Revelation. Also this chapter sets the stage for the sounding of the seventh trumpet.

The angel spoken of in verse 1 may be Jesus, due to his association with a cloud, and especially a rainbow. Rainbows in the Bible seem generally to be associated with God, or Jesus. But he may also literally be an angel, most likely Michael the Archangel who defeats Satan in chapter 12. The "little scroll" referenced in verse 2 may be the book Daniel was told would be "shut up and sealed" until the time of the end (Daniel 12:4, 9). We are not told of its contents. Reference to the angel's feet being on land and sea symbolizes that his coming has to do with the destiny of all creation. Thunder (verse 3) generally has to do with God's punishment of unrighteousness. This could possibly be related to additional plagues.

Verse 6 foretells the imminent culmination of God's plan; there will be no more delay. It is the final answer to the cry of the saints under the alter in 6:10. With the sounding of the seventh trumpet, the mystery of God will be fulfilled, as announced to his servants the prophets (verse 7). It will be the end of the age.

The eating of the scroll (verses 9, 10) implies taking and digesting the contents fully. There are at least two possible interpretations of the sweet and bitter message.

  1. The message may be sweet to John as a Christian, but he derives no joy from the bitter message for those who refuse God. The great Day of God has come, and the hour of doom is about to strike.
  2. The fact that there will be no further delay is the "good news" (sweet in the mouth), but the required suffering is the bad part (bitter in the stomach).

Chapter 10 ends with John being told that he will yet prophesy about these things to many peoples, nations, tongues and kings - assuring him of his imminent freedom from exile on Patmos. Some of those prophesies would be made in-person to those he would yet visit, but many more people would of course learn from him through his writings in Revelation.

Revelation 11

November 2016

Revelation 11 is divided into two parts. The first 14 verses continue with the second woe, and the last five verses bring us to the sounding of the seventh and last trumpet.

In verses 1, 2 we see references to the existence of a Jewish temple. The Bible does not specify when this temple will be built, but it clearly must exist by the beginning of Daniel's seventieth week. This temple might be built on the Temple Mount of the Old City of Jerusalem, a spot now occupied by the Islamic Dome of the Rock. It is clear from verse 1 that this is a physical structure which can be measured, has an alter which presumably will be used for animal sacrifices, and contains worshippers. The forty-two months referenced in verse 2 could relate to the initial period of temple worship, that first half of Daniel's final week, which is also the time when the Antichrist appears on the scene and allies himself with the Jewish nation. Note that Gentiles do not enter the temple during this time, but only visit its courtyard (verse 2).

Verse 3 introduces us to two witnesses, who prophesy for almost the same, three and a half year period. They are referred to as olive trees and lampstands in verse 4, likely a reference to the two anointed ones who stand by the Lord of the whole earth that are spoken of in Zechariah 4. We read in verses 5, 6 that they have miraculous powers, similar to those possessed by Moses and Elijah. After they have finished their testimony, they are killed by a "beast" that rises out of the bottomless pit in verse 7. We will be learning more about this beast in chapter 13. The witnesses' bodies will be left to lie in the street of the "great city" (Jerusalem), which spiritually is called Sodom and Egypt, alluding to its inhabitants' sexual immorality and spiritual captivity. There will be great celebrations over their deaths, since as with prophets of old, their message will be extremely unpopular. However after three and a half days God will resurrect them, and translate them to heaven in a cloud. This will cause great fear amongst those who witness it, and they will give glory to God out of fear...but not out of repentance. This is the end of the second woe, and likely the beginning of the last three and one half years of Daniel's week: the worst part of the Great Tribulation period.

Verse 15 brings us to the second part the chapter, and the seventh trump when the Kingdom of God is proclaimed. We see in verse 18 that the time has come for the dead to be judged, and the rewarding of the prophets, saints, and all who fear God's name - and for destroying the destroyers of the earth. Recall that I Corinthians 15:51, 52 tells us that at this last trump the dead shall be raised, and we shall be changed. I Thessalonians 4:16, 17 clearly shows that this will be the long-awaited rapture of the church. II Thessalonians 2 also states unequivocally that this day of Christ cannot come until the Antichrist is revealed. II Thessalonians 2:3, 4 states that this man of sin, and son of perdition, will sit in the temple of God (in Jerusalem), "showing himself that he is God." This will be the crucial "revealing" that can be expected just prior to the sounding of the last trumpet. The sounding of that seventh trumpet is likely also the beginning of the third woe, which includes the seven plagues or bowls of wrath which constitute the consummation of God's wrath - and destruction of those who destroy the earth - in Revelation 15, 16. It is also important to note that although Christian believers will be caught up to meet Christ in the rapture, this is not the "Second Coming" of Christ we read about in Revelation 19, where he rides on a white horse leading heavenly armies, and previously raptured Christian believers come with him.

In terms of chapters, we are now half way through the book of Revelation. The remaining eleven chapters delve much more deeply into what transpires during the last half of Daniel's seventieth week...and beyond.

Revelation 12

November 2016

This chapter can be considered to be a symbolic repetition and expansion of chapter 11. In this series of visions, we see a portrayal of things previously omitted, relating especially to the fate of end-times believers and the church. However there are differing interpretations regarding the symbolism presented here.

In verse 1 we are introduced to a woman who is said to be clothed with the sun, with the moon under her feet, and with a crown of twelve stars. Reference to the twelve stars has led many theologians to conclude that the woman represents Israel (12 tribes). Indeed the nation of Israel is often referred to symbolically as a woman in the Old Testament. But it seems more likely to me that this woman represents the entire community of believers - the Christian church. We learn in verse 17 that the rest of her offspring were comprised of "those who keep the commandments of God and hold to the testimony of Jesus." This would likely refer to all believers, both Jew and Gentile.

Verse 3 introduces a great red dragon with seven heads and ten horns, whom we are told in verse 9 is symbolic of Satan, the devil. The heads and horns associate him with the final form of Gentile world power centred in the beast (Revelation 13:1-10). The stars of heaven referenced in verse 4 refer to the angels who have followed the devil in rebellion against God.

The man-child who is to rule all nations with a rod of iron, who is caught up to God and to his throne in verse 5, is usually thought to be Christ (Psalms 2:8,9). However this could also be those members of the church (represented by the woman) who are raptured at the sounding of the seventh and last trumpet, halfway through the tribulation period. This makes more sense in a temporal context, since the text here is discussing end-times events. That this child is destined to rule all nations may not be a problem for this interpretation, since there are scriptures that speak of believers ruling the world during the Millennium period (Revelation 2:26; 5:9,10; 20:6; Matthew 25:23; Luke 19:16-19). Most theologians argue against this because there is obviously a remnant who are not "taken": the woman flees into the wilderness and is pursued by the dragon. But it does make sense in the context of Jesus' parable of the ten virgins (Matthew 25:1-13). Here too, in a dispensational interpretation of the seven churches (Revelation 2,3), the church in Philadelphia would represent believers who are "ready" for Christ's return, really living out what they claim to believe, while the harshly-criticized Laodicean church, enjoying their wealth, would represent those who are not fully committed to Christ. The difficult part for many people to accept is that according to this view some Christians will not be raptured, but will have to suffer through the terrible last half of the Great Tribulation (though it appears likely to me that all believers will have to endure the first half). The fact that these foolish ones are described as virgins certainly implies that they are indeed Christian believers, albeit perhaps ones who are distracted from following the Lord by the cares of the world. We also need to remember that these Christians are not being condemned to eternal damnation, but only to a 1260-day trial of their faith (which may however seem like hell). I tend towards accepting this interpretation because it brings relevance to the story of the virgins, seems to be chronologically correct (aligning with happenings in the previous chapter), and in my opinion is consistent with other scriptures relating to the end times. In any event we read in verse 6 that the woman flees into the wilderness, where she is to be nourished through the remainder of the tribulation period.

Verse 7 switches to the heavenly realm, where we read of war between the archangel Michael and his angels, and Lucifer (Satan, the devil) and his angels. It is interesting to note that until this time Satan will have had full access to God, and the throne room, and is referred to as the accuser of the saints in verse 10. The story of Job also illustrates this. Job 1:6 says the "sons of God" came to present themselves before the Lord, and Satan also came among them. In fact, God brings Job to Satan's attention as being a blameless and upright man, and then allows Satan to test Job by taking everything from him! The Bible makes clear that Satan has never stopped being an accuser of just men before God. But here, that comes to an end. Verses 8 - 10 tell us that Satan will be defeated, and he and his angels will be thrown out of heaven. And verse 11 reveals that Satan will in effect be conquered through the blood of the Lamb; obviously Christ and his sacrifice have great importance here. Unfortunately Satan and his angels will come down to earth in great wrath (verse 12), to play a major role in what follows on earth.

We read in verse 13 that Satan then pursues the woman, but that the woman is given power (verse 14) to fly from him into the wilderness where she will remain for three and a half years. If this is the church, this likely means that it goes "underground." Attempts by Satan to destroy the woman are supernaturally thwarted in verses 15, 16. The final verse 17 indicates that the dragon (Satan) was furious, and went to persecute any remaining "offspring" of the church (Christian believers) that he could find.

To summarize, there are two distinctly different ways to interpret the symbolism in this chapter. Either the woman is Israel and the man-child is Christ, or the woman is the church and the man-child represents those who will be raptured. Considering that this is a prophetic and not a historical passage, I suspect the latter is correct.

Daniel 7

January 2017

As our study of Revelation continues, it is now necessary to take a detour to the Old Testament book of Daniel. Before looking specifically at Daniel 7, a very brief summary of who Daniel was might be helpful. He was one of the Hebrew captives of (soon to be) Babylonian King Nebuchadnezzar, and was of princely descent from the tribe of Judah. His story has always been a favourite of Sunday School children, especially his time in the lions' den. He was contemporaneous with the prophets Jeremiah and Ezekiel, and his career extended from Nebuchadnezzar (605 B.C.) to Persian king Cyrus the Great (530 B.C.)1.

Daniel is known to Christians as one of the "major prophets" of the Old Testament, though the Talmud explicitly denies that he was a prophet. This is due in part to the fact that he so accurately predicted the year of the coming of the Messiah (Jesus), which Jews do not accept. However he was clearly identified as a prophet in Matthew 24:15. And some of his prophecies are remarkably similar to what the Apostle John saw in his visions. In fact Daniel is considered to be the Old Testament book that is key to all biblical prophesy. Daniel 7 is particularly relevant to our upcoming study of Revelation 13 due to its interpretations of the four beasts.

Daniel 7:1 identifies the time of Daniel's visions as the first year of Belshazzar's reign as king. Belshazzar was Nebuchadnezzar's grandson through his daughter Nitocris. The four winds of heaven referred to in verse 2 likely refer to demonic powers, who have a conspicuous role in the government of fallen man2. Four great beasts are introduced in verse 3, having come up from the sea. The sea as referenced here could have the secondary meaning of the nations, or "humanity." We know from Daniel 2 that the first beast like a lion with eagle's wings, and related to the golden head in Nebuchadnezzar's dream, represented his Babylonian kingdom (verse 4). The second beast verse 5, like a bear, likewise represented the empire of the Medes and Persians. Verse 6 speaks of a third beast like a leopard, likely representing Greece. The four heads of this third beast would refer to the four generals that succeeded Alexander the Great after his death.

The fourth beast spoken of in verse 7 is of particular interest to our study of Revelation. It was different from the others, more dreadful, terrible, and exceedingly strong, with iron teeth. It is thought to represent the Roman Empire, and its ten horns might be representative of human government. Verse 8 tells us of another, small horn which comes out from among the others. In this horn were eyes like the eyes of a man, and a mouth speaking pompous words. This is generally thought to be a reference to the Antichrist. Verse 13 clearly introduces Jesus, as the Son of Man, who came to the Ancient of Days (God the Father), and was given dominion over all peoples and nations - an everlasting dominion. Verse 18 tells us that the saints of the Most High (Christians) will then receive the kingdom, and possess it forever.

Verse 24 informs us that the horns are kings who arise from this fourth kingdom. The Ancient of Days said that this fourth beast is different from all other kingdoms. It will devour the whole earth, trample it, and break it into pieces. And verse 21 elaborates on the actions of the eleventh horn of the fourth kingdom; that is, the beast, or the Antichrist. He makes war against the saints, and prevails against them. He also indicates that this eleventh horn will subdue three kings. Only time will tell who those might represent.

Verse 25 refers again to the pompous words spoken by the Antichrist against the Most High, and tells of a three and a half year persecution of the saints, which likely refers to the last half of the tribulation period. The remainder of the chapter refers to a "court" being seated, the Antichrist's dominion being taken away and destroyed forever, and the establishment of Christ's everlasting kingdom.

Opinions abound, but the above fits well with my understanding of the book of Revelation. One has to wonder, if we are indeed nearing the "end times" as I suspect we are, what that "dreadful kingdom" represented by the eleventh horn might be. It should be becoming apparent. My thoughts are that unless things change greatly before these events transpire, there is only one nation which is powerful enough to "trample, devour, and break the earth into pieces". If it is the United States, it is certainly true that it has come up from among the ten horns or kings, when one considers that the United States largely consists of the descendants of the old Roman Empire, identified as the fourth beast. It could be thought of as a rebirth or continuation of that empire. It is currently, by a huge margin, the most powerful nation militarily that has ever existed. Interestingly, Italy and Germany are two countries that are in the "top 4" in terms of the number of current U.S. military bases in foreign lands. There were 50 (!) U.S. military bases in Italy as of 2016. Somewhat analogous to ancient Rome which had centres of power in Italy and Constantinople, the U.S. now militarily dominates all the territory of the Old Roman Empire from these two centres. In ancient times Rome needed a base in the east to deal with the near-constant threat from Persia; in modern times it needs to exert power towards the North - Russia. Although America is not the only nation with the capacity to destroy all life on earth with nuclear weapons, the American Empire is alone in being able to dominate the world without actually destroying it. A good example of the extension of U.S. power occurred in July 2013 when Bolivian President Evo Marales found his presidential jet prevented from flying over, or refuelling in France, Portugal, Italy or Spain because the U.S. suspected, incorrectly, that Edward Snowden might have been aboard. This totally illegal act amply demonstrated the power the U.S. exerts over its subordinate countries. This is all speculation of course regarding the modern-day identity of this last, great empire. But if any other explanations fit with Daniel's prophecies I'd be happy to hear them.

Now back to Revelation!

Reference: (1) Unger's Bible Handbook, Moody Press (1966), First Edition, pg 382
(2) Unger's Bible Handbook, pg 389

Revelation 13

January 2017

Revelation 13 is mostly about the Antichrist. The previous chapter ended with Satan, the great dragon, standing on the sand of the sea - having been thrown out of heaven and having come to earth to make war on those that hold the testimony of Jesus. In Revelation 13:1 we see a beast rising out of that sea, with ten horns and seven heads, and ten diadems on its horns. Recall that in the previous chapter Satan was depicted as a great red dragon, having seven heads and ten horns, and on his heads seven diadems. Except for the number of diadems, the depictions are the same. So as indicated in this Bible Gateway link, a family resemblance between the dragon and the beast is evident. Furthermore this beast resembles a leopard, but had feet like a bear and a mouth like that of a lion (verse 2). We learned from Daniel 7 that these three creatures symbolized world power, and Daniel 2:37-45 informs us that they are related to world empires. So this beast which arises out of the sea is related to Daniel's fourth beast, and it seems also to have incorporated the characteristics of the three previous beasts spoken of by Daniel. But it receives its power from the dragon itself (Satan). Also, though it is not stated explicitly that the beast is the dragon's "offspring," this is suggested by the setting in which the dragon seems to call the beast out of the sea and gives it his power and his throne and great authority.

Verse 3 indicates that one of this beast's heads seemed to have a mortal wound, but it was healed. This may be related to God's curse in Genesis 3: I will put enmity between you (Satan) and the woman, and between your offspring and hers; he will crush your head and you will strike his heal. This beast certainly seems to be one of Satan's "offspring." Verse 4 indicates that the whole earth, except for those whose names are written in the Book of Life, marvelled as they followed and worshipped the beast, and the dragon. Verse 5 tells us this beast was able to exercise authority for forty-two months, which of course is the length of the second half of the tribulation period. In verse 6 we see that the beast utters blasphemies against God, and was allowed to make war on the saints and to conquer them (verses 7 - 11). It is also likely that the Beast of the Abyss is the same as the beast from the sea, which means it is he who attacks and kills the two witnesses in Revelation 11:7. It seems extremely likely that this beast of the sea is the Antichrist, the rider of the white horse referred to in Revelation 6, and who was spoken of in 2 Thessalonians 2:3-12.

In verse 11 we are introduced to yet another beast. This one rises out of the earth, and has two horns like a lamb, yet it spoke like a dragon. In later visions, this beast is referred to as the false prophet (16:13, 19:20, 20:10). This beast is subordinate to the first beast, and his purpose is to ensure the earth's inhabitants worship the beast from the sea (the Antichrist) - verse 12. As noted in the Bible Gateway commentary, the dragon (Satan), and these two beasts comprise a "twisted parallel" to the Christian triad of Father, Son and Holy Spirit. This commentary also indicates that in "early Christian thought," Jesus did nothing on his own authority, but gloried the Father who sent him, acting only on his authority. Similarly the Spirit of Truth glorified Jesus. This is why the dragon and the two beasts are sometimes referred to as the evil trinity. As a side-note, it's interesting that this commentary essentially acknowledges that early Christians held Arian-like beliefs.

This second beast has the powers of the first one, and through those apparently supernatural powers convinces those who dwell upon the earth to worship the first beast (the Antichrist) - verses 13, 14. We read that he even "brings an image of the first beast to life," causing it to speak, and demanding that all who do not worship it be killed (verse 15). It is also interesting to note that the first beast, the Antichrist, seems to be a secular political leader, while the second, the false prophet is, as the word "prophet" implies, a religious leader - perhaps of a nation's churches. He causes people to worship the Antichrist. As the aforementioned commentary states, such can happen whenever religious institutions allow allegiance to the state to become more important than obedience and devotion to God.

Verses 16 - 18 are some of the most mysterious in Revelation, and indeed the entire Bible. We are told that everyone, small and great, rich and poor, free and slave, will have to receive a "mark" on their right hand or forehead in order to be able to buy or sell anything. That mark will be either the name of the Antichrist, or the number of his name. John says this calls for wisdom, for it is the number of a man, and his number is 666. There have been no shortage of guesses over the centuries what this might mean. They have usually been based on gematria, an ancient numbers game where each letter of the alphabet gets a numerical value assigned to it. Based on this system, characters as diverse in time as the emperor Nero and Adolf Hitler have qualified as being represented by 666. It is possible that the number, this number of man, is nothing more than a symbolic recognition that it is a failure, three times over, to attain the number 7, representing the number for completeness and perfection. I agree with commentators who say that the purpose of the famous 666 in verse 18 is to characterize the beast (Antichrist), and not necessarily to identify him. If it is something more, then this mystery will likely not be resolved until his time has come.

Revelation 14

March 2017

Our senior pastor said in his introduction to this chapter: Revelation is more like a painting than a photograph; it communicates through metaphors and symbols, many of which come from the Old Testament. Nevertheless, as Dr. J.I. Packer says, the reality of this material exceeds what the symbols suggest. We cannot avoid the severity of the judgments described in this chapter.

The Apostle John's vision resumes here in verse 1 with a description of the Lamb standing beside 144,000 people, who had the Lamb's name and the Father's name written on their foreheads. Clearly this round number is symbolic of the people of God, and is not to be taken as a literal count. It could also very likely represent the saints raptured at the end of chapter 12. Christ is referred to as the Lamb 30 times in Revelation; the Lamb of God who takes away the sin of the world - the One who was slaughtered on our behalf. Verse 2 speaks of a voice like the roar of many waters and the sound of loud thunder. It also sounded like harpists playing on their harps. Harps can be thought of as the happy instruments of the Bible. Verse 4 uses Old Testament picture language of our relationship with God. God is pictured as a lover, and the saints as a people for whom God is the love of their lives. They don't have other gods - things more important than him; these are the followers of the Lamb. It should be noted here that their descriptions as virgins who have not been defiled with women is not a negative reference towards sex. The relationship between God and his church is given here in sexual terms, and in modern speech we could say that these saints had not been sleeping around on Jesus, by counting on their money, looks, connections or talents to get through life. These are actually people whose foremost goal is to follow Christ. By virtue of being covered by the blood of the Lamb, they are found blameless, and in their mouth "no lie was found."

Verses 6 - 11 introduce three angels whose purpose is to give warning of judgment, and explain the terrible reality of hell. They are really an expression of God's kindness, to explain this ahead of time...calling the world to repentance. God is the creator, but God, through Christ, is also the judge. A holy God will one day necessarily purge his creation of all evil. We must not be naive about the spiritual realities shaping our world. The first angel essentially is a messenger or preacher, warning the inhabitants of the earth to fear God and give him glory, because the hour of judgment has come. The second announces the fall of Babylon, the symbol of all that seduces the people of God away from God. We will be reading more about Babylon in subsequent chapters. The third angel warns of the consequences that will befall those who follow the beast, and gives a portrayal of what hell will be like. The symbolism is one of torment with fire and sulphur (or brimstone in the King James Bible). I often think of hell as being a place where people are prevented from being in the presence of God, but here we read that the torment exists in the presence of the holy angels and the Lamb. What this implies is that those who hate God now will hate God always. They will not repent, and will not want to be in his presence, and will hold their resentment into eternity. The eternal nature of that suffering is also clearly spoken of in verse 11. Some modern evangelicals speak of conditional immortality, that the unsaved will suffer for a while, and then cease to exist. This cannot be reconciled with what we read here. To believe this simply means we don't believe what is written in the Bible. People don't want to fear hell, or accept that wrath and judgment are a just and holy God's necessary response to rebellion. The moral of the story of the three angels is that people must choose to obey God or deny him. The incentive of an unimaginably wonderful eternal future is contrasted with hell for eternity. These days it is unpopular to speak of this, even in Christian circles. But we need a robust understanding of God's righteous judgment.

Verse 12 calls for endurance of the saints. Endurance is something of a theme in Revelation; we saw it in the letter to the Ephesian church and elsewhere. It takes place in the face of false teaching, immorality, general temptation and explicit anti-Christian sentiment and persecution. In verse 13 there is an assurance that the good deeds of those who endure will follow them after they rest from their labours. This is sometimes referred to as the second beatitude of Revelation.

Verses 14 - 20 speak of two "harvests" of the earth. Harvest time has come. Although Jesus' teachings often focussed on love, he actually spoke a great deal about judgment and hell. It is imperative that a Christian understands that hell is just as real as heaven. Verse 14 shows Christ himself, referred to as the Son of Man (which was Jesus' favourite term for himself in the New Testament), wielding a sickle and reaping the earth in a "grain harvest." This may be a reference to his taking the souls of those saints that are beheaded by the Antichrist in this tribulation period. Then another angel, one who has authority over the fire at the alter, calls for the harvest of the clusters of the vine of the earth, for its grapes are ripe. Those grapes are then symbolically thrown into the great winepress of the wrath of God, and blood flowed from the winepress as high as a horse's bridle, and for 1600 furlongs - pretty gory, graphical language.

To conclude, based on this chapter we cannot help but conclude that hell is real, and eternal. The doctrine of annihilation is invalidated by what we read here. Hell is a place of torment - thorough and complete. Hell is sometimes referenced in terms of fire (hell fire). Fire is a "disintegration word;" away from the favour and face of God, we literally, horrifically, and endlessly would fall apart. Hell is also a place that is chosen. As J.I. Packer has said, it is God giving people what they have freely chosen all their lives. It is a place where they can eternally reject God. If you want God as your master, you get to spend eternity with him. If you want to be your own master, you get to have eternity without him. Hell is a place where the consequences of our free will and self-determination are experienced forever. It is easy to see why preachers like to avoid this chapter. But it is also a story of encouragement for those who do their best to be faithful to the Lamb, and rely, through repentance, on his grace for salvation.

Revelation 15

March 2017

Another page in Paul's visions is turned in verse 1 of chapter 15, as seven angels with seven plagues are introduced. To some degree, these may be the mechanisms by which the harvest of the clusters of the vine of the earth, mentioned in the preceding chapter, are reaped. We have already been through two sets of punishments in Revelation: the seven seals and the seven trumpets. The vials or bowls of wrath, which these angels now hold, likely comprise the third woe spoken of in Revelation 11 as "soon to come." They follow from the blowing of the seventh and last trumpet which means the rapture has likely just occurred. The bowls of wrath constitute the final punishments on the earth, for with them the wrath of God is finished. They also likely take place in a short period of time, the last three and a half years of the tribulation period, and lead up to the end of the age, marked by the Battle of Armageddon. And while the trumpets brought partial judgments (in thirds), we shall see in the following chapter that these bowls of wrath bring complete destruction. Whereas the trumpets brought calls to respond through repentance, the bowls are final judgments; there is no more opportunity for repentance.

The term wrath of God is not looked upon with favour these days. Despite all the evil evident in the world, the idea of God exacting punishment and executing judgment is thought to be in some way unjust or cruel. These days, the preferred way of thinking about God by many people, assuming they think he even exists, seems to be as a distant, tolerant, perhaps feminine, and somewhat indifferent personage. But Revelation helps to clear our spiritual vision, which this modern culture tends to cloud. God's judgments will be real, and they will be justified. They will not be the result of some divine temper tantrum. Rather, they will be the necessary response to sin by a righteous God. Mankind's sins are committed not only against our brothers and sisters, they are personal offences against the holy God who created us.

In Revelation 4 we read about a sea of glass which exists before the throne of God. In verse 2 of chapter 15 we are again in the throne room, and here we see there is fire mingled with the glass. In the Bible, fire is a sign of God's presence and judgment. One can compare the description of his presence with Israel beside the Red Sea in the pillar of fire (Exodus 13:22), to his heavenly presence beside this fiery, glassy sea. Also in this scene, the casualties from the Antichrist's onslaught in chapter 13 celebrate in song and praise to the Lamb (verses 3, 4).

Verses 5, 6 bring us back to the seven angels who carry the seven plagues. It is worth noting that their clothing is mentioned: pure, bright linen with golden sashes. Clothing is referenced often in Revelation, and it is a symbol of righteousness in Christ. Unsoiled garments among some in the church at Sardis contrast with the total lack of garments - nakedness - of those in the church at Laodicea in chapter 3. In chapter 7 we read of multitudes clothed in white, coming out of the great tribulation. Those garments are white by virtue of being washed by the blood of the Lamb. Although the seven angels are about to bring catastrophe upon the earth, their white garments show that they are acting in righteous judgment.

Verses 7, 8 complete the chapter, with the angels being given the seven golden bowls full of the wrath of God. Smoke is used to represent the glory and power of God, which none could withstand. In fact no one could enter the "sanctuary," which would be the area around God's throne, until those seven angels finish their task - about which we will learn more in the next chapter.

Revelation 16

May 2017

Verse 1 announces the pouring of the seven bowls (or vials) of wrath, which are the consummation of the wrath of God poured out on the wickedness of men. They are severe, final, and brief. As mentioned above, they continue 3 1/2 years to the end of the tribulation period.

Verse 2 informs us that the contents of the first bowl are poured out upon the earth, causing painful sores on the people who bear the mark of the beast and worship his image. The earth may here symbolize organized government under the leadership of the Antichrist. As pointed out in Unger's Bible Handbook, the affliction may very well be moral and spiritual as well as physical.

Verse 3 tells us the second bowl is poured into the sea, resulting in the death of every living thing that is in the sea. This will certainly be the end of the world as we know it. It may also be symbolic of the complete moral and spiritual death of a godless society.

Verse 4 says the third bowl is poured into the rivers and fresh water, which become blood. This is followed in verses 5 - 7 by a justification of this punishment. Since mankind has shed the blood of so many just men, it is right that they be given blood to drink; it is what they deserve.

Verses 8, 9 tell us that the fourth bowl will affect the sun, apparently causing an increase in solar radiation. This certainly demonstrates God's authority and power over his creation, and one also wonders if our star may be closer to the end of its life than we suppose. But as with the Pharaoh of Moses' time, hearts are hardened and there will be no repentance or acknowledgement of God's glory.

In verses 10, 11 the fifth bowl of wrath affects the throne of the beast - Antichrist; his "kingdom" is plunged into darkness, and there is great anguish.

Verse 12 informs us of the sixth bowl of wrath which causes the drying up of the Euphrates River. This river, at 2865 km in length, is the largest in western Asia. This drying up could be real, perhaps a result of climate change, over-use of waters in Turkey or Syria, or shutting off of water flows by dams which now exist along the river. But it more importantly symbolizes the removal of every barrier for the advance of the kings of the east to the battle of Armageddon. The "kings of the east" refers to rulers of nations to the east of the Euphrates, which could include Iran, Pakistan, India, and China.

Verses 13 and 14 speak of the evil spirits who provide the spiritual dynamic behind Armageddon. They delude and persuade the nations to gather to fight against Israel and against God. The source of these evil spirits is the dragon (Satan), the beast (Antichrist), and the false prophet, which comprise the "evil trinity" spoken of in Revelation 13. Interestingly, Armageddon is the location of several ancient battles in Israel's history (Judah 5:19, II Kings 9:27, II Chronicles 35:22).

Verse 15 is a parenthetical verse which reminds believers of that day that Christ's second coming will be like a thief in the night...unexpected and sudden. It also bestows a blessing (the third beatitude) on those who remain watchful for his coming. The reference to those who do not remain watchful may pertain to the "unwise" virgins who fail to keep oil in their lamps.

Verse 16 announces the assembly of armies for the battle at Armageddon.

Verses 17-21 bring us to the seventh bowl of wrath. This bowl was poured out upon the air, which according to Ephesians 2:2 is the realm of Satan. It is accompanied by God saying "It is done." This announces the completion of judgment upon those who will not acknowledge Christ's cry from the cross: "It is finished." God's judicial action is symbolized by thunder and lightning. Also the greatest earthquake that has ever occurred since man has been on the earth takes place. All nations of the world are affected, with mountains and islands disappearing. The great city, Jerusalem, will be split into three parts. Giant hailstones may refer to megacryometeors1,2,3, which are rare and poorly understood "ice-balls" that have been documented to have fallen at over 50 locations since the year 2000. Some were also reported before the invention of airplanes; these are not instances of ice falling from planes. Most weigh a few tens of kilograms, though one in Brazil weighed in at more than 50 kg. Chunks of about 2 metres in size reportedly fell in Scotland on 13 August, 1849. In any case, all the events described here are cataclysmic, and along with the previous destruction of all life in the sea certainly signify the end of this present age.

It is worth noting that the timing of the pouring of the seven bowls of wrath is a bit uncertain. Revelation 11 tells us immediately prior to the sounding of the seventh trumpet only that the third woe is soon to come. So that trumpet likely sets this final chapter of judgment into motion. But from I Thessalonians 4:16, clearly the rapture is the first event to occur after the sounding of the last trumpet.

References:(1) Wikipedia information on megacryometeors
(2) Info on megacryometeors from www.sciencemag.org , August 2002
(3) Megacryometeors: Extreme atmospheric events

Revelation 17

June 2017

This chapter as well as the next two chapters supplement and expand upon judgments already noted in previous chapters. Again, the timing is a bit uncertain, but this chapter relates to the warnings of the three angels in chapter 14 (see especially verse 8). This could also be related to the pouring of the bowls of wrath - perhaps the seventh, though 16:19 speaks of God remembering Babylon, as if its destruction had actually occurred some time in the past. In any event, verse 1 informs us that it is one of the angels with the bowls of wrath that shows John this vision of the harlot and the beast. Of note is the statement that the harlot is seated on many waters; we will come back to this. And verse 2 shows the corrupt relationship this harlot has had with the kings of the earth. It is generally understood that the harlot represents ecclesiastical Babylon - essentially a religious revolt against God. Unger's Bible Handbook says this harlot stands for corrupt religionism; a religious system that compromises truth for worldly power. It is an apostate church. This harlot church is the antithesis of the true Church, the bride of Christ. She is guilty of prostituting truth and purity, intoxicating mankind by her doctrines and practices which violate the Word of God1.

The wilderness spoken of in verse 3 represents a place of drought, where those who are thirsty can never be satisfied. In this wilderness we see the harlot riding a beast with seven heads and ten horns, likely representing the Antichrist. She exercises power through the beast's political system.

In verse 4, the harlot's scarlet apparel denotes her sin and adultery, as well as her wealth and influence. The golden cup she holds tells of her infidelity to God and his Word. She is referred to as the mother of earth's abominations in verse 5, and as the murderer of the true saints of God (verse 6).

The Beast is identified with his political kingdom, which appears to be a revived Roman Empire and is referred to as Babylon, indicative of its influence and power. This is also consistent with Daniel's prophesies. It's revival was predicted in verse 8, since the old Roman Empire disappeared, and now will re-appear in this new form of Antichrist's empire. Verse 9 clearly states the seven heads of the beast represent seven hills or mountains on which the woman (harlot) was seated. Rome is commonly referred to as the city on seven hills, so many Protestants have long thought the harlot refers to the Roman Catholic church. But Washington DC also sits on seven hills: Capitol Hill, Meridian Hill, Floral Hills, Forest Hills, Hillbrook, Hillcrest and Knox Hills. One difficulty with Washington is that it is not normally thought of as a religious centre, though it is possible that it could be representative of western (American) church leadership. Theologians have differing interpretations (guesses) at what the eight kings mentioned in verses 10, 11 pertain to, including the idea that they are representative of different empires over time, or different forms of government. I am not convinced by anything I have read, but in time the meanings of these verses may become apparent. In any event, the ten kings in verse 12 represent end-times nations or powers, also identified as the 10 toes of the statue in Daniel's dream in Daniel 2, that give up their authority to the Beast (verse 13). And from these 10 kingdoms another arises, from which the Antichrist comes. So this Beast, or Antichrist, is often thought of as the political leader of a unified, dominant world government.

Verse 14 tells us that the Antichrist will lead a war against Christ and his followers (the true church)...and lose. This may pertain to the final battle at Armageddon. Then in verse 15 we step back a bit in time. The meaning of "the waters," referred to at the beginning of the chapter, is given. These waters, where the harlot is seated, are peoples and multitudes and nations and languages, indicating a multinational and multicultural influence consistent with the phrase mother of harlots. And verse 16 says that the Antichrist and the 10 kings under him will come to hate the harlot, and destroy her, likely half-way through Daniel's seventh week. Verse 17 indicates that this is in accordance with God's will. And verse 18 identifies the harlot as the great city that has dominion over the kings of the earth.

So, what exactly might the harlot represent? Well, it is certainly religious in nature. From the time of the Protestant Reformation until now, most Protestants, as previously mentioned, thought it was the Roman Catholic Church - Rome. Certainly it has a terrible history of persecution of true believers through the ages. It's crimes were many, including prohibiting the translation of the Bible into languages the people could actually understand, making up rules and claiming to control who goes to heaven and who goes to hell, burning and torturing a vast number of believers, and generally harassing and threatening all who didn't fall in line and pay tithes. Ever since the time of the Emperor Constantine, and most especially since Emperor Theodocious made Christianity into the Roman state religion, the church hierarchy sought secular power and military control (see my essay Summary of Early Church History). For more than a millennium, European monarchs fell into line under the church's authority. As Halley's Bible Handbook says, Papal Rome exactly fits with the sins of the harlot: Christ's teachings were secondary to the achievement of power. The church sold out for power, influence, and monetary gain.

But the Roman Catholic church has changed over the past century - and somewhat for the better. Of course a lot of their doctrine still comes from popes and church councils, rather than from the Bible. But they have ceased their persecutions, and refocused on the teachings of Christ, and especially the care of the poor. On the other hand the Western Protestant churches have also changed markedly - but for the worse. Many churches no longer hold to the core doctrines of the faith, or even to Christ's teachings. Wealth is considered a reward for purity, giving excuse to looking down on the poor rather than helping them as Christ commanded. Many western Christians attend church for entertainment - if at all, and certainly not for worship. And specifically in the U.S., national patriotism and politics are taking a dominant role in religious expression. It could certainly be argued that promotion by clergy of a system that despoils and robs the poor, and murders millions of people out of greed for resources and world domination is an abomination to God. Promotion of such a system certainly has no place in a house of God.

To conclude, I consider it likely that the harlot spoken of in Revelation is representative of the apostate church through the ages. It consisted mainly of Roman Catholicism until modern times, but is now largely comprised of the western church which has fallen into decay and apostasy. To many modern adherents of this church, Christ's teachings are only guidelines for "good living," and even then they can be supplanted and replaced by fluctuating cultural norms that are more fair and inclusive. Since we are discussing the end times, it is this latter, apostate western church with which the Antichrist relates. The reason the Antichrist at first joins with the harlot is that there is a fundamental mutual interdependence between religion and politics. Just as Constantine courted the Christian church in the fourth century, the Antichrist will find it advantageous to do so as long as it suits his purpose. Specifically, religion gives sanction to demands for obedience on the part of the people, and legitimizes the exercise of power by rulers.

The other main question is who the "beast," or Antichrist might be. For some Protestants through the past few centuries, a pope was a prime candidate. However so far at least, no pope has claimed to be God as does the Antichrist (II Thessalonians 2:4), and it is difficult to imagine one doing so. Some thought Hitler would be the Antichrist. During the Cold War, it was believed by many that he would be a Russian. One prominent American seer predicted he would be of Arab descent. Another possibility is that it could be a Turkish leader (the present Prime Minister Erdogan has been suggested by some), and although Turkey has access to NATO's nuclear weapons, it is perhaps questionable whether this long-term enemy of Israel would ever sign a peace deal with them, as the Antichrist is foretold to do during the first half of the tribulation period. So based on the supposition that the Antichrist arises from a country that is derived from the countries of the old Roman Empire (which also excludes China), and from my discussion on Daniel 7, the reader will know that one possibility for this eleventh king - the Antichrist, is a future president of the United States. Certainly the Antichrist will have access to a dreadfully powerful military capability. But we'll consider this further in the next chapter.

References:(1) Unger's Bible Handbook 1966

Revelation 18

October 2017

Revelation 18 covers the fall of Babylon. It's opening words "After this" indicate a continuation from the previous chapter; this "fall" occurs following the destruction of the harlot or "great prostitute," that is the apostate church. That means it won't happen until near, or at the end of the great tribulation (Daniel's last week). Verse 2 announces this fall in both physical and spiritual terms. The root of the place-name Babylon is interesting. It is derived from Babel, where human government began its rebellion against God (Genesis 11:1-9). Later it became the wonder city of the ancient world, which also enslaved Israel. It's name is here given to the world power that will attack and enslave the church1, and especially to the commercial and economic aspects of that power. This system is satanic; that is, it is under the direction of Satan2. Verse 3 leaves no question about the magnitude of power and influence of this modern Babylon. We read that Babylon is a place of luxurious living and power from which the merchants of the world have grown rich. Babylon is also known for the passion of its sexual immorality, which "the kings of the earth" have also committed with her. It certainly appears apparent that Babylon is the great power of the end times. People of all nations will have partaken of her immorality. Certainly this end-times Babylon will be addicted to consumerism, and will export immorality to the rest of the world.

The call to Christ's people in verse 4 to "come out of her" lest they are drawn into her sins and share in her plagues is controversial. How exactly would Christians living in Babylon "come out of her?" Should they leave for another country? That is what former American military intelligence officer and eschatological writer S.R. Shearer of the Antipas Ministries thought, when he tried to move his family from the U.S. to British Columbia. (Shearer has no doubt that the American Empire, peopled largely by the descendants of the old Roman Empire, comprises Babylon the Great spoken of in Revelation). But I think it more likely that the meaning of this is that Christians should come out and be separate from the Babylonian culture, as instructed in II Corinthians 6: 17, 18. In any event it will be prudent for Christians to watch carefully for the signs of the end times, and pray for discernment regarding the will of God in that most difficult time.

Verses 5 - 7 explain why God's judgment falls on Babylon. Her sins are said to be heaped as high as heaven, and she is to be paid back as she paid back others. As Babylon prided itself for its wealth and invincibility (mourning I shall never see), so it shall be that she shall be given like measures of torment and mourning. (As an aside, it is interesting to note that President Donald Trump has repeatedly stated that America will always be first, and that it will never fall).

A remarkable prophesy occurs in verse 8: her destruction will take place in a single day. And unlike the "days" spoken of in Genesis, in the creation story during which a 24 hour day was initially non-existent and irrelevant, here there is really no alternative explanation than that this will all be done in that short timeframe. And verse 19 goes further, stating that in a single hour she has been laid low. This could easily be a result of either nuclear war or a natural disaster. Clearly the impact of the fall of Babylon will be a shock to the rest of mankind (verses 9, 10) and will bring about a global economic collapse. Commerce will be dealt a devastating blow (verses 11 - 13 and 15 - 19). Verses 14 and 21 - 23 tell us that Babylon's glory will be lost forever, never to be found again. Also in verse 23 we read a reiteration of the former greatness of Babylon: her merchants were the great ones of the earth.

The final verse, verse 24 is particularly damning. It says that in her (Babylon) was found the blood of prophets and saints, and of all who have been slain on the earth. This implies a responsibility for the crime of murdering a vast number of innocent men, women and children.

So are Shearer and others correct in equating Babylon with the U.S.A.? There is much to suggest this is the case, if we are currently in the end times. This is not to say there are not a very great many wonderful Christians in America to this day. But that we are indeed in the end times is strongly suggested by the extreme moral decay we witness now, especially in the "western" world. In a society where children can be taken away from parents because those parents don't allow their children to "choose" their sex, or to use the bathroom of their choice, certainly the prophecy that in the end times, it will be like the time of Noah has come true. It is difficult for me, who grew up in the global background of the Cold War, to comprehend that our western countries, from our "morally superior" perspective, are now condemning what used to be known as "godless Russia" for human rights violations against homosexuals just because they don't allow them to marry (and no, I don't advocate hatred, violence or even animosity towards LGBTQ people). As it would take many decades for another superpower to rise to the power and splendour and influence that America has today (with more than 800 military bases world-wide3), I greatly doubt that, at the rate that western society is spiralling in, there will be time for another global power to take dominance. Does America carry out the sins spoken of in the prophecies of this chapter? Well, certainly Hollywood has been exporting films for many decades that have been corrupting and destroying the morals of millions of people around the world. The Islamic world is right to decry this. And the U.S. military and Central Intelligence Agency, with the help of allies such as Great Britain, France, and other Roman-Empire-derived nations (including Canada), have been responsible for the deaths of millions of non-combatants through the continuous wars they engage in. Of course I don't know for sure, but I strongly suspect that the U.S.A. is the end-times Babylon the Great spoken of in Revelation, and that we are nearing the time of the end. The one remaining obstacle to this reasoning is the absence of a Jewish temple in Jerusalem. Unless the reference to that temple in Daniel is spiritual rather than physical in nature (i.e. people constitute the temple of God since Christ's advent - and I don't think that is what is implied here since Christians are supposed to "watch" for the Antichrist's desecration of the temple), that means the return of Christ and all that it entails, including the rapture, would not be expected to take place prior to the building of that Jewish temple in Jerusalem.

References:(1) Halley's Bible Handbook 1965
(2) Unger's Bible Handbook 1966
(3) Base Nation, by David Vine, 2015

Revelation 19

October 2017

This chapter brings us to the end of our present age. It is comprised of three sections:

  1. a rejoicing that God has brought about the destruction of the harlot, the corrupted church who rode the beast
  2. the Marriage Supper of the Lamb
  3. the Battle of Armageddon

In verses 1 - 5 we read of the exaltation in heaven regarding the righteous judgments described in the preceding two chapters, which contrasts with the lamentations of the sinful inhabitants of earth. The rejoicing is celebrated by a great multitude of glorified saints, angels and the 24 elders. This is followed by a general call to praise God in verse 5.

Verses 6 - 10 describe the Marriage Supper of the Lamb. It is a celebration of the union of the "Bride of Christ" (the true church) with Christ himself (Ephesians 5:32). Of course it was Christ's sacrifice, as the lamb slain for the sins of mankind, that makes this event possible. It is the great climax for the Christian church. We read of the grand announcement of this momentous occasion in verses 6, 7. Verse 8 tells us that the fine, bright linen spoken of as clothing the bride represents the righteous deeds of the saints - again reminding us that while "good works" won't provide us with salvation, they are nevertheless important for believers to carry out. In verse 9 we read what is perhaps obvious: Blessed are those who are invited to the marriage supper of the Lamb - the fourth beatitude in Revelation. But who are those that will be invited? And who exactly makes up the Bride of Christ? Clearly the bride is comprised of those from the New Testament church - those who believed in Jesus and whose sins were forgiven because of the Lamb's shed blood. This would include those taken in the rapture, which would have already occurred (and might just have occurred), at the sounding of the seventh trumpet. It would presumably not include Christians still alive on earth, which might have been represented by the foolish virgins spoken of in Matthew 25:1-13. Whether other godly people, and especially those from pre-Christian times (such as the Jewish prophets and their followers), or others who were righteous but died without knowledge of Christ will be there is unclear. However it is quite possible they will be amongst those "invited" (verse 9) to the supper, even if they were not actually members of the New Testament Christian church which is the "bride."

The last part of the chapter speaks of Christ's second coming. It expands upon the seventh bowl of wrath and the Battle of Armageddon, mentioned in Revelation 16:13-16. It reveals Christ in a dramatically different light than the Gospel description of his first advent as a baby in the Bethlehem manger, more than two millennia ago. Here he is described as a rider on a white horse (verse 11), not to be confused with the rider on the white horse in Revelation 6, which is likely a reference to the Antichrist. His identity is made crystal clear by the references in verse 13 to a robe dipped in blood, and the name by which he is called being The Word of God (John 1:1). Here he is said to be leading the armies of heaven (verse 14), and the symbolic language of verses 15, 16 shows that his coming this time is as supreme warrior, rather than sacrificial lamb. The invitation to the birds to come to the great supper of God, to eat the flesh of kings, contrasts with the invitation to the Marriage Supper of the Lamb. Finally in verses 20, 21 we read of the outcome of the battle. The Antichrist and his false prophet will be captured and thrown into the lake of fire, otherwise known as Gehenna, or eternal hell. Regarding those who fight for the beast (Antichrist), the chapter ends by informing us that all the birds were gorged with their flesh.

Revelation 20

October 2017

This chapter describes the casting of Satan into the bottomless pit, the millennium, the final rebellion and battle, and the final resurrection and judgment.

Verses 1 - 3 expand on the casting of Satan into the bottomless pit, mentioned near the end of the previous chapter. The angel, mentioned in verse 1, represents an agent of God's authority over the underworld. As Unger says, the key and chain portray in figurative language the divine authority. The angel is seen as "coming down" from heaven, since Satan had previously been expelled from heaven (Ephesians 6:10-12, Revelation 12:9). The representation of Satan in verse 2 as a dragon denotes his cruelty; the serpent of old represents his cunning deception (Genesis 3:1); the devil speaks of his malicious slander (as in Revelation 12:10), and the name Satan is derived from Hebrew and means "the opposer" or "he who plots against." The duration of Satan's binding is the length of the millennium. Likely this is actually one thousand years, and is thought by some to represent a kind of symbolic Sabbath rest after 6000 years of man's history on earth (since Adam and Eve). It's even been suggested that the 1000 years is symbolic of a different, and possibly longer time - though I consider this to be unlikely. We read in verse 3 that the purpose of Satan's binding is to prevent him from continuing to deceive humanity so that Christ's kingdom can be established, unopposed, over the earth. The bottomless pit, presided over by Satan or one of his archangels (Revelation 9:11) ironically becomes his own prison.

Verses 4 - 6 speak of the millennial reign, in which the saints rule with Christ. These saints are specifically identified as being the martyrs under Antichrist's reign in verse 4. But verses 5, 6 also identify the saints as including the "blessed ones" who were part of the first resurrection (the fifth beatitude). From this we know they will include believers from all the way back to Christ's day (I Corinthians 6:2,3), and probably Old Testament saints too (Daniel 7:22). Some Bible versions speak of the martyred tribulation saints "coming to life" at this point, but this doesn't make sense because these would have been included in the bride of Christ that had just attended the Marriage Supper of the Lamb. I think the King James version, among some others, is more correct in simply stating these people "lived" and reigned with Christ. They had already been resurrected at Christ's coming (I Thessalonians 4:16). The online Greek Interlinear Bible clearly translates this simply as they live and reign with Christ a thousand years. We also read in verse 5 the implication that there will be two resurrections: the one for the just that has just occurred (Jesus referred to it in exactly this way in Luke 14:14), and a second one for "the rest of the dead" that does not take place until after the millennium. The "second death" mentioned refers to the lake of fire (hell). As an interesting footnote, Christ's second coming is mentioned over three hundred times in the New Testament, but the Millennium is mentioned only six times, and only in verses 2 - 7 of this chapter. This is not to minimize the importance of this interesting event, but with so little said about it in the Bible, it remains a most mysterious time.

The reason for the release of Satan at the end of the millennial period in verse 7, which brings about the final rebellion, is something of a mystery. Unger believes its purpose is to test mankind's loyalty to God, again, this time under the ideal conditions brought about through Christ's theocracy. That is a plausible explanation. In any case mankind is easily deceived, and once again will rebel against God. The reference to Gog and Magog in verse 8 relates to what is now the modern country of Turkey. Many of Noah's grandsons settled there, including Magog, Meshech, Tubal and Togarmah (Genesis 10:1-3, Ezekiel 38:1-3). If you search out those names, you will find they refer to places in or near modern-day Turkey. The notion that Magog had anything to do with Russia, or Moscow arose as a Cold War fiction. It was accomplished by transposing the Hebrew word "Rosh" meaning chief from the prophetic passage in Ezekiel 38 (Magog was the "chief" of his brothers) into the English phonetic equivalent of Russia, which is quite hilarious. Anyway we must not confuse this battle with Armageddon; this last battle takes place after the Millennium, whereas Armageddon occurs before it. But in light of the reference to the four corners of the earth and numbers of forces like the sand of the sea, it is more likely that "Gog and Magog" is a metaphorical reference to a global human confederacy opposing God, as both Halley and Unger suggest. In any event we read in verse 9 that the opposing armies which are attacking Israel, and God's people, will be destroyed by fire which comes down from heaven. This appears to be supernatural intervention, and brings an end to divine toleration of evil upon the earth. As for Satan (verse 10), he will be thrown into the lake of fire and sulphur where the beast and false prophet are, and they will be tormented day and night forever and ever. Satan was evidently created with free will as were all of God's "higher" creatures. Even after he rebelled, God allowed him to persist, evidently to test hearts and characters of both men and angels. Of course this resulted in the "fall" of man as well as about one third of the angelic host (Revelation 12:3, 4, 9).

After the Millennium and the final defeat of Satan comes the final judgment. The whiteness of the great, white throne upon which Christ sits represents divine purity and righteousness, which characterizes all of God's decisions. We know it is Christ, rather than the Father God, because in John 5:22, 23 Jesus said "For the Father judges no one, but has given all judgment to the Son, that all may honour the Son, just as they honour the Father." Similarly we read in Matthew 25:31-46 of Christ judging mankind. We are told that the earth and sky fled away from him who was seated on this throne (verse 11). Verse 12 tells us that books will be opened, including the Book of Life which contains the names of all the saved, and the dead will be judged according to the things that were written in these books. Those who had already been judged as worthy of the first resurrection will here have their judgment confirmed in the presence of all. Every person from every age and nation will be there. Every deed and motive will be revealed. It will be the day when God will judge the secrets of men, spoken of by Paul in Romans 2:16. Each will be rewarded or punished according to what was written in the books (verse 13). The second death referred to in verse 14 is the final doom of all mankind who have not been judged worthy of heaven (verse 15). It is here figuratively referred to as being cast into a lake of fire. Even death itself is done away with once and for all, as promised by Christ to all who believe in him (John 3:16).

Revelation 21

November 2017

This chapter brings us to an entirely new age. Verse 1 tells us of a new heaven and a new earth. This may or may not refer to the creation of an entirely new universe (I suspect that it does). It could be that it simply appeared that way to John, though we do in fact know that eventually our existing universe will die out. But as I've said elsewhere, the Bible shouldn't be taken as a science textbook. In any event the state of the universe will be somewhat irrelevant to us at that time. Reference to there being no sea may be intended figuratively, rather than physically. This is especially suggested by the fact that a river, the River of Life is spoken of in the next chapter. However that too may be a metaphor; the river of life is sometimes an allusion to the Holy Spirit. My feeling is that the absence of a sea as referenced here is likely a metaphor. One suggestion is that a sea is representative of the separation between a holy God and sinful creation; since there is no longer any separation, there is no "sea."

Verse 2 reveals the New Jerusalem, "descending from heaven." It represents the eternal home of the redeemed, the "Father's House of many mansions" (John 14:2). That this holy city is also referred to as being prepared as a bride for her husband shows that it is also a representation of the glorified church after the millennial reign. We read in verse 3 that God resides in this city, and that his dwelling place is "with man." This is only possible because Adam's curse has been removed, and the inhabitants of the city have been cleansed by the blood of the Lamb. Verse 4 is one of the most wonderful verses of the Bible, promising that tears, death, sadness and pain will be no more, being part of the former things that have passed away. And verse 5 follows up with God saying he is making all things new. Again the giving of the water of life in verse 6 is symbolic and hearkens back to Jesus' words during his ministry. Verses 7, 8 remind us that it is the overcomers who will have this heritage, and that the unrighteous will spend eternity in the lake that burns with fire and sulphur.

The remainder of the chapter provides a symbolic description of the New Jerusalem. In this vision, it is one of the angels who had the bowls of wrath who spirited John away to a high place (verses 9,10) to see "The Bride," the wife of the Lamb. (It may very well have been the same angel who previously showed him the harlot, and the great city Babylon (Revelation 17:1)). This time the scene was one of another great city, the antithesis of Babylon, coming down out of heaven from God. It displayed the glory of God, with its radiance like a most rare jewel (verse 11) indicative of the actual presence of God. Typical of any great city of John's age, it was shown as having strong walls (verse 12) with 12 gates. The inhabitants of the city are indicated in verses 12 - 14: angels, sons of Israel (12 tribes), and the 12 apostles of the Lamb representing Christians of the Church age. These 12 apostles were furthermore referred to as the foundation of the city. Verses 15 - 21 go into great detail regarding the size and composition of this city. It is cube-shaped and very large - 2400 km on a side. It's dimensions are likely representative of a very large divine abode, as the dimensions of the Holy of Holies in the original Jewish tabernacle also formed a cube, 15 feet each way. Similarly the dimensions of the Holy of Holies in Solomon's temple were approximately 30 feet by 30 feet by 30 feet.

Halley suggests that the general pattern of the city, foursquare, with its walls and river of life, may have been prefigured by the pattern of ancient Babylon, which was also foursquare, its walls 60 miles around, 300 feet high, with 100 gates of brass and the Euphrates River running through it. He also points out that the 12 stones the foundations were made of were very similar to the 12 stones on the breastplate of the Jewish High Priest. The symbolism is clear. It is also interesting to note that the original measures, given in stadia and cubits, were in multiples of 12: the city was a 12,000 stadia cube, and the walls 144 cubits high. Also there were 12 gates (corresponding to the 12 tribes) and 12 foundations corresponding to the 12 apostles. The number 12 seems to be a symbol relating to the people of God.

Verse 22 points out that there is no temple in the city, as God and the Lamb are both present there. Indirect access to God through a temple and alter is unnecessary. Similarly there is no need for sun or moon, since the radiant glory of God will illuminate the city (verses 23, 24). We read in verse 25 that the gates will never be shut since God's enemies have all been vanquished, and the city's authority will be universally acknowledged (verse 26). Verse 27 finishes off the chapter by reiterating that nothing evil will ever enter this city.

Revelation 22

November 2017

The first 5 verses of this final chapter of the Bible are a continuation of the previous chapter. Essentially, it is a picture of paradise restored. Verse 1 speaks of the River of Life, being described as being bright as crystal. It's origin is from the source of eternal life, God the Father through the Son (the Lamb). Jesus said "whoever drinks of the water that I shall give him will never thirst. But the water that I shall give him will become in him a fountain of water springing up into everlasting life (John 4:14)." Verse 2 tells us that this river runs through the middle of the street of the city, emphasizing its centrality and availability to all. Also the tree of life is here. We last heard of the tree of life in the Garden of Eden in Genesis 3:22, at the time of the fall of man. The twelve fruits - here we see that number again, may be representative of the fulfillment of all the needs and desires of the inhabitants of the city. The purpose of the leaves of the tree is for the healing of the nations, suggesting that spiritual blessing becomes a reality for all. We are reminded in verse 3 that there will be nothing accursed in the city, and that God will be there and will be worshipped by all present. Everyone will be able to see the face of their saviour, the Lamb of God, and they will be identified as being his servants by having his name on their foreheads (verse 4). Light will be ever-present in this eternal state, signifying complete happiness and fellowship with God along with all the other inhabitants of the Holy City - the New Jerusalem.

The remainder of the chapter consists of closing testimonies of the angel that John was conversing with in his vision, and with Christ himself. In verse 6 the Old Testament foundation of prophesies is confirmed, along with an affirmation that these are God's words. And Christ himself announces his soon coming in verse 7, which in retrospect says something about God's view of time (II Peter 3:8). He also repeats the blessing (a sixth beatitude) on those who honour the words of the prophesies in this book (also given at the beginning of the book in Revelation 1:3). In verses 8, 9 John is reminded again that only God is worthy of worship. Verse 10 instructs John not to keep secret the contents of his visions, in contrast to the instructions to Daniel in Daniel 12. And verse 11 implies a permanency to the character of mankind and the eternal destiny that accompanies it; there are no second chances after death, or the Lord's return.

In verse 12 Jesus reaffirms his soon coming, and the rewards he will confer on the righteous. Christ repeats his identity as the Alpha and Omega (first and the last) and root and offspring of David in verses 13 and 16. Jesus was the one toward whom all prophecy pointed, and in whom all prophecy was fulfilled. And Jesus clearly says that it was he who had sent the angel to give these visions to John. Verses 14 and 15 repeat the assertion found throughout scripture that there are only two classes of people, and two corresponding eternal destinies. The blessing found in verse 14 (the seventh and final beatitude in Revelation), along with that in Revelation 1:3 constitute a form of book-ends to the book of Revelation. And we have a final invitation to accept Christ in verse 17.

Verses 18, 19 provide a unique warning not to add or remove anything written in this book. There are no equivalent warnings in any of the canon of scripture. And Christ repeats for the third time in this final book of Revelation and with emphasis, that he is coming soon (verse 20). Finally in verse 21 John closes out the book with his own benediction.

Revelation Summary and Timelines

November 2017

Overview

Revelation, sometimes referred to as The Apocalypse is the last book of the Bible, and came with special warnings not to change or discard it. It is generally accepted that the author was the Apostle John, though it's content focusses mostly on visions given to him by Christ and his angels. Consequently it is more correct to say the book is the Revelation of Jesus Christ than to ascribe it to John. John tells us that it was written during his exile on the island of Patmos, which took place near the end of the first century A.D. It's purpose appears to be to provide Christians with a better understanding of Christ as "King of kings and Lord of lords," and thus provide encouragement to believers. It gives a perspective on end-times events and tells of the ultimate doom that will befall the world as a result of the sins of mankind against their creator.

Uncertainties and symbolism

The language of Revelation contains a great deal of symbolism. Some of the symbols are explained, while many others are subject to interpretation. Since the time of Christ's return is not specified in the Bible (even Christ did not know when it would be, during the time of his ministry), it is difficult to know exactly when the end of the age will occur. Christians throughout the centuries believed it would be in their lifetimes. Also, few place-names are specified, which is understandable considering that most of the world was unknown to citizens of the Roman Empire at the time of writing. Clearly the full meaning of the words of this prophecy will not be understood until the time when the predicted events begin to unfold. It is wise always to keep in mind Henry Halley's warning regarding the difficulty in interpretation, and arrogance of those who make dogmatic claims as to their knowledge and understanding of the contents of this book. Certainly I make no such claim. What I have written here merely reflects what I feel is a possible scenario and a cohesive picture of the end times which avoids self-contradiction and disagreement with other passages of scripture. Some of this will turn out to be correct, while other conclusions will doubtless be mistaken.

Known outcomes vs. free will

One problem which immediately comes to mind with prophecy, and with the predictions in Revelation in particular, is how future events could be known with such precision if mankind is truly endowed with free will. If the ultimate outcome is predetermined, how then can individuals' actions not also be preordained and controlled? This question relates to the theological concept of predestination discussed elsewhere on this website. In my mind the only answer is that God exists outside of time. He can traverse time just as you and I can walk up a street and back again. This concept is hinted at in scriptures which point to a day being like a thousand years to God, and a thousand years like a day (e.g. II Peter 3:8). It is also consistent with the omnipotence of God. A being who is all-powerful will have authority over all physical aspects of creation: time as well as space. So God could foresee what mankind would eventually do, and also know what his responses would be.

Future events

Before considering future events, one must try to ascertain where we are now within the time-line of God's creation. Jesus predicted there would be wars and rumours of wars, but still the end was not yet (Matthew 24:6). Nevertheless many of the things that are predicted for the time of the return of Christ are already happening. In Matthew 24:37-39, Christ tells us that as the days of Noah were, so shall also the coming of the Son of Man be. We are told that God's judgment upon that generation was a result of its wickedness. Christ expanded upon this in Luke 17:28-30, where he adds that upon his return the world will be as it was in the days of Lot, when fire and brimstone rained down on Sodom, and destroyed all the people there. One also recalls how few righteous people there were left in Sodom at that time; God agreed not to destroy the city if 10 righteous people lived there; obviously he did not find them. Likewise in Luke 18:8 Christ asks "When the Son of Man returns, will he find faith on the earth?" Clearly the Bible warns us that the world is going to be a very evil place at the time of Christ's return. As the morals and values of most parts of the world continue to spiral down at an accelerating rate, thanks in large part to the global dissemination and promotion of violence and sex by means of movies and video games, one cannot help but wonder how many will be able to withstand the societal descent into this cultural abyss. For example most young people today have no concept of why one might want to avoid sex before marriage, or for that matter any belief that marriage can last a lifetime (except perhaps during a few brief moments of romantic infatuation). Relatively few young people also seem to have a desire to have children these days, which is probably a good thing given the fragility of family units.

Another reason why I believe we are now nearing the end of the age is through consideration of the present physical state of our planet, and the weapons of mass destruction that mankind has developed. I expect that many of the judgments spoken of in Revelation will be brought about through man-made and "natural" means, rather than by supernatural ones. When one considers our abuse of the environment that God has gifted us with, a realization comes that this cannot go on for much longer. There is no doubt that pumping unlimited amounts of so-called greenhouse gasses into the atmosphere will result in catastrophe. In the foreseeable future, the oceans will become too acidic to support many life forms including many that constitute the basis of the food chain. As well, vast and heavily populated coastal regions will see increasingly frequent flooding due to sea level rise and stronger hurricanes, and a great number of life forms will become extinct. Untold numbers of impoverished and dispossessed people will resort to anything they can do to stay alive. Conflicts will increase. The millions of refugees we see now, mostly as a result of human conflict, will greatly increase in number. And with nuclear weapons proliferating throughout the world, outbreak of a nuclear war within the next few generations is all but inevitable. Beyond this is our vulnerability to dangers from meteorites, thought by many to have caused past mass extinctions on the planet. And then there is the possible eruption of the "super-volcano" underlying Yellowstone National Park to consider. Some geologists believe we are nearing the time for another eruption, the potential results of which are easy to find on the internet. And the probability of pandemics continues to grow as the global population increases. Certainly any number of these events could result in what John saw in his visions.

Time-lines

Once these dire end-times events begin, prophesies in Revelation, Daniel, and several other minor prophets suggest that Christ's return will be imminent. As mentioned previously, it is unclear whether the three sets of judgments (7 seals, 7 trumpets, 7 bowls of wrath) will take place sequentially, concurrently, or with some overlap. What we are promised however is that at the sounding of the 7th trumpet, spoken of in Revelation 11, the dead shall be raised, and we shall all be changed.

So purely for illustrative purposes, let us take Sir Isaac Newton's "earliest possible" date for the Apocalypse, 2060, and work out a possible chronology of the end times using that date. We do need to recall that while Newton seemed to prefer 2060, he actually identified a range of dates. The end of Daniel's seventieth week would not end before 2060 according to Newton, or after 2344 (or 2374 - there is some confusion as to which). But considering the present state of the world, I tend towards his early date. I consider it likely that many of the prophesies in Revelation could be fulfilled within a brief, 17 year period. This is consistent with Christ's teaching that it will all take place within one generation (Matthew 24:34). But please don't take this to mean that I believe the given dates will be the correct. I'm indicating them mostly to show the rapidity with which I believe events will unfold, and not trying to predict when they will start. Of course the end could be even sooner than Newton's earliest prediction; his basis of calculations was somewhat questionable, in my opinion.

In our hypothetical chronology, the following would occur in the years 2043 - 2050. These events would be related to the opening of the seals:

Events associated with the blowing of the seven trumpets would follow. (The opening of the seventh seal initiates the trumpet blasts). These could take place in the years 2050 - 2060, using our hypothetical time-line: Following the sounding of the seventh trumpet, events continue to unfold through the second half of the Great Tribulation (2056-2060): The final righteous judgments of God are depicted with the pouring of the bowls of wrath and constitute the third woe. The Harvest of the Earth spoken of in 14:17-20 may be a symbolic portrayal of the events of the final half of the tribulation period: The next thing mentioned is The Marriage Supper of the Lamb. This is followed by the Second Coming of Christ, riding on a white horse and followed by the armies of heaven to the Battle of Armageddon. This war is spiritual as well as physical in nature (perhaps all wars are). J.R.R. Tolkien must have derived some ideas for his great novels from this passage in Revelation. The war culminates in both the Antichrist and his false prophet being thrown alive into the lake of fire, and all their followers being slain. This marks the end of the age...perhaps Newton's Year 2060.

Then follows the 1000 years of millennial rule on the earth (20:1-6), which might be considered a theocracy. According to scripture, Christ's saints will rule the earth in his name during this time. After this comes one last great battle, after Satan is temporarily released from captivity. At the end of this he is thrown into the lake of fire for eternity (20:7-10). And in 20:11-15 we read of the final judgment, and the second death which is the lake of fire. Finally in chapters 21, 22 we are told of a new heaven and a new earth, for the former have passed away. One can assume this implies the end of the universe that we know. In any event we also get a beautiful picture of a new heaven and a new earth, where sorrow and pain do not exist and the saints will be in the presence of God forever.

Conclusion

Without an understanding of the "parenthetical" nature of chapters 7 and 10, and that chapters 12 to 20 represent an expansion of events introduced earlier in the book, Revelation can seem like a crossword puzzle without a solution. Even with this understanding, there is of course great uncertainty in its interpretation. As mentioned previously, I make absolutely no claim for any special insight into this book, beyond what some study and prior tutelage can provide. But the outline I have given in this series on Revelation does seem coherent to me, and does not, to my knowledge, contradict any biblical scriptures. If you can identify any such errors, I'd certainly appreciate hearing about them so that I can adjust my analysis accordingly.

Finally, though I am indebted to Sir Isaac Newton for his exhaustive and fascinating writings on the Apocalypse, I realize that much of his reasoning was likely in error. He can hardly be blamed, living at the time he did and under the authority of a very corrupt Roman Catholic church. But his suggested dates for the return of Christ seem eerily credible...amazingly so considering he made these calculations more than 300 years ago. So I have chosen his date of 2060 based on nothing more than speculation. It is certainly not biblically based, as Christ clearly taught that no-one can know the time of his return. However he also gave us some indicators to watch for, which seem to point to the soon return of Christ and the end of the age. One thing that it seems must occur however, is the rebuilding of a Jewish Temple. This needn't occur on the Temple Mount where the Mosque of Omar sits, and there is growing evidence that this is not in fact the location of Solomon's Temple in any event. We will have to watch for news of construction plans!

Eschatological Commentary on R.C. Sproul's book Everyone's a Theologian

June 2017

Introduction

I am writing a commentary on Sproul's theological textbook in three parts. This part deals with the content related to eschatology, Part 8 of the book. Other essays to be found on my website pertaining to Sproul's book include one on general theology, and one on the Godhead. Also, a brief overview of the book can be found on my Reviews page.

The Olivet Discourse

In Matthew 24 Jesus is asked by his disciples when the temple is going to be destroyed, and also what would be the sign of the coming end of the present age. In the following verses Jesus appears to ignore the first question and speak of the signs of the end of the age as he launches into what has been called the Olivet Discourse (because the discussion took place on the Mount of Olives). Specifically, in verse 15 he famously predicted the presence of the Antichrist standing in the holy place of the temple. He goes on to predict great tribulation, such as has not been seen from the beginning of the world until now. Finally, in verse 34 he says that this generation, that is, the generation of people who have experienced these things, will not pass away until his second coming. Many people, including Sproul it appears, have trouble with this passage. But I have always thought it to mean that what Jesus spoke of from verse 15 onwards, including the presence of the Antichrist in the temple, would be the generation Jesus was speaking about. I see nothing wrong with this interpretation, and if correct it simply means that the things that lead up to and take place in the seventh week of Daniel do take place within one generation.

The Millennium

This section provides a very interesting overview of the various positions taken by theologians regarding the millennium, which is a literal thousand year golden age of peace. Among these positions are premillennialism, amillennialism, postmillennialism and preterism.

Premillennialism teaches that Christ will return before the millennium is established. There are two "flavours" of premillennialism: dispensational premillennialism and historic premillennialism. In the dispensational version, the prophesies of the Old Testament will be literally fulfilled in the contemporary Jewish state. The church loses influence and becomes apostate toward the end of the church age, and will not be restored until after the return of Christ. Christ will return twice: once, before the great tribulation, to rapture believers (both Jewish and Gentile), and then again later to establish his kingdom. The millennium will be a Jewish political kingdom administered from Jerusalem. Historic premillennialism holds that the Church is the initial phase of Christ's kingdom, but that it will lose influence and fail due to corruption toward the end of the church age. I do not believe that the church represents the first phase of Christ's kingdom, so in this regard I suppose I'm a dispensational premillennialist. But where historic premillennialists are likely correct is in placing the rapture after at least a part of the great tribulation. Sproul agrees with me on this and says "I find not a shred of evidence in scripture to support a pre-tribulation rapture." (However admittedly there are passages that can be taken to support the pre-tribulation rapture - Revelation 3:10 is probably the foremost example).

Amillennialism holds that the church age is the kingdom age prophesied in the Old Testament. The New Testament Church has become the Israel of God. In eternity, the redeemed may be either in heaven or in a totally renovated earth. Strangely, amillennialism remains popular in some segments of the western church today.

In Postmillennialism, the kingdom was established during Christ's early ministry on earth, and the "church" is Israel. The kingdom is essentially redemptive and spiritual rather than political or physical. And it is believed that the Great Commission will succeed prior to Christ's return. That is, the church will have a positive, redeeming influence on the culture of the world over time. As Sproul says, this is a rather optimistic interpretation.

Preterism can be thought of as a spawn or derivative of postmillennialism. So-called "partial" preterism holds that many prophesies of the future were fulfilled in the first century. Most partial preterists would say that the first twenty chapters of Revelation have already taken place, and that only the last two chapters have yet to be fulfilled. They believe that the millennium does not refer to an actual one thousand years, and that it began with the first advent of Christ. By contrast, "full" preterism teaches that all the prophecies regarding the coming of Christ, including the millennium and the last judgment, were fulfilled in the first century. Full preterism is understandably considered to be heretical, as it essentially denies the return of Christ as King. But I also find it difficult to harmonize either amillennialism and postmillennialism with my understanding of Revelation.

The Return of Christ

In the Olivet Discourse, Jesus is quoted as saying Jerusalem will be trampled underfoot by the Gentiles, until the times of the Gentiles are fulfilled. This quotation, from Luke 21:24, is the only place in the Gospels where the phrase times of the Gentiles is used. This led many to think that with the Jews' recovery of Jerusalem in 1967, the return of Christ must be imminent. I agree the recovery of Jerusalem is a necessary precursor to Christ's return, but see no reason why that return is necessarily imminent. Sproul believes that Christ was only referring to the judgment on the Jewish nation in AD 70 when he said that this generation will not pass away until all these things take place. I on the other hand think he was referring only to the events following the intrusion of the Antichrist into the rebuilt temple during the so-called seventieth week of Daniel. But as Sproul also indicates, it's difficult to be certain of the exact meaning of this passage.

The Final Judgment

Sproul provides an interesting, perspicacious and concise summary of the past couple of centuries in his opening on the final judgment. After German philosopher Friedrich Nietzsche announced the death of God in the nineteenth century, there was an unprecedented spirit of optimism in the intellectual world, having especially great impact on European and American culture. This was thought to bring the freeing of mankind from religious superstition, religious wars, and all the things that plague human civilization. Science would solve all the world's problems. But the disasters of two great wars (and many minor conflicts) brought this optimism crashing down. The lack of a Creator God meant there is no need to fear a final judgment, and since there is no judgment, there is no moral accountability. All the problems brought about by modern-day humanism are derived from this absence of moral accountability.

So the optimism of the nineteenth century has been replaced by a deep pessimism in the twenty-first century. As Sproul says, "Man is now seen as nothing more than a cosmic accident moving inexorably to the bottomless pit of nothingness." A man's life counts for nought. The result is a culture that has turned to drugs and other forms of escapism for deliverance from the bitter gloom brought about by a belief that our lives are essentially an exercise in futility.

The contrast between this nihilism and the teachings of Jesus in the New Testament couldn't be more dramatic. Jesus clearly said that our lives do count and that we are indeed accountable. Sproul believes that these truths are known instinctively by all humans, whether they wish to acknowledge them or not.


Credits: (1) I acknowledge the late Lawrence Russell Neil, my father, whose grasp of this topic exceeded that of anyone I have known. Not only was he knowledgeable about the original Hebrew and Greek languages, he actually memorized the entire book of Revelation, and recited it to me by memory on several occasions. I draw heavily on his notes and comments in my attempt to provide my "best guess" as to how biblical texts on this topic should be interpreted.
(2) Eschatology title graphic represents the "Four Horsemen" of Revelation, who are predicted to bring God's judgment to mankind at the end of the age.