This is specifically regarding Steve's position on Chapters 10-13 of Revelation as expressed in the 2012 lectures.
Steve,
I think I pretty much am getting the picture of why you view this section as you do, but I had a few questions.
If the 3.5 years is a picture of the whole church age:
1) Why is only one-tenth of the city destroyed by the earthquake in 11:13?
2) Who are the people left over to fear and give glory after the 7,000 are killed?
I was reading the Idealist position in your book, and you quote Hendriksen as saying "This is probably simply a symbolic representation of the alarming happenings on the very eve of the final judgment." If it is the case that this earthquake is not the end, but very close to the end, then my 2 questions above need not be answered. But this would raise another question in my mind: what prophecies are we relying on to suggest that things will be bad (from a non-believer's view) just before then end? What about 1 Thes 5:3?
Also, how do you fit into your idea of 10-13 being a smaller prophetic parenthesis within the rest of book with the fact that the 3 woes are announced in Ch 8, and the first woe occurs in Ch 9, but the rest occurs inside of 10-13?
And as just a matter of curiosity, how recently did you become convinced of this view of this section? It seems to me that you take a preterist view of the 3.5 years in "When Shall These Things Be?" But then again, my memory may be faulty.
Thanks, I'm really enjoying listening through this book.
-Kyle
Revelation 10-13 (re: 2012 lectures)
Re: Revelation 10-13 (re: 2012 lectures)
Hi KyleB,
Here is a quick overview of my take on this section of Revelation.
CHAPTERS 7-11
After the sixth seal there is an interlude as God’s people are sealed on their foreheads for spiritual protection (Rev. 7:1-8; cf. Ezek. 9:4-6). In Revelation 7:9-17 we are shown God’s people having come through the great tribulation victoriously (v. 14)—a time of trial that would end with the AD 70 shattering of the Jewish nation (Dan. 12:1-7). In Revelation 8 the seventh seal is opened and there is a recapitulation of the events leading up to the day of the Lord, as the trumpet judgments happen in chapters 8-9. There is silence in heaven right before the sounding of the seven trumpets (Rev. 8:1)—an allusion to the day of the Lord on Jerusalem.
In Revelation 11 two witnesses appear. After they have given their testimony, they are overcome by the beast from the abyss and then are resurrected to heaven (vv. 3-12). The two witnesses are not two literal fire-breathing individuals (v. 5); they are a symbol of the saints (cf. Acts 1:8, 22; 2:32; 5:32; 10:39, etc.). Their being overcome by the beast here parallels Daniel 7:21-22 where the little horn overcomes the saints right before they possess the kingdom. The trumpet judgments conclude with the sounding of the seventh trumpet in Revelation 11:15-19. It, like the sixth seal (Rev. 6:12-17), brings one to the day of the Lord and the full establishment of God’s kingdom: “Then the seventh angel sounded: And there were loud voices in heaven, saying, The kingdoms of this world have become the kingdoms of our Lord and of His Christ, and He shall reign forever and ever” (Rev. 11:15; cf. Dan. 2:34-35, 44-45). This would happen at the time that God destroyed those who were morally corrupting the land of Israel (Rev. 11:18; cf. Dan. 7:23-27).
CHAPTER 12
In Revelation 12 the narrative backs up all the way to AD 30, as we are shown the new covenant mother (the heavenly Jerusalem, cf. Isa. 66:7-13; Gal. 4:21-31) and her firstborn Child (Jesus—the firstborn from the dead, Rev. 12:5; cf. Rev. 1:5; Col. 1:18). After the birth of the firstborn (figurative of Jesus’ resurrection, cf. Acts 13:33-34) the mother and the rest of her children (Rev. 12:17; cf. Rom. 8:29) take part in a spiritual exodus. They need protection from the dragon during this wilderness journey (Rev. 12:14-17; cf. 1 Cor. 10:1-12; Heb. 3:14-4:9). The wilderness time represents the forty years between the AD 30 ascension of Jesus (when Satan was cast out of heaven, Rev. 12:5-12; cf. John 12:31-32) and AD 70 (the end of a time and times and half a time, Rev. 12:14; cf. Dan. 12:7). The AD 70 full establishment of God’s kingdom on earth was the spiritual equivalent of the children of Israel entering the Promised Land after the Exodus.
CHAPTERS 13-14
Having failed to get the male Child and being cast to the earth, Satan summons two beasts, one from the sea (Gentile in origin) and one from the land (Jewish in origin). Some historical background is helpful here. After having sent Vespasian and Titus to Judea to crush the Jewish revolt in early AD 67, Nero would die in June of AD 68. This plunged the Roman Empire into chaos. This is shown is Revelation 16:10-11 as darkness is poured out on the throne of the beast (cf. Ezek. 32:1-8). Nero killed himself with a sword; this mortal head wound to the corporate beast (the confederation of eight kings, Rev. 17:8-11) is alluded to in Revelation 13:1-3. The Roman Empire almost collapsed at this point as it went through three short-lived emperors (cf. Dan. 7:8) and two back-to-back civil wars in a year and a half (the time of nation rising against nation, Matt. 24:6-7). This mortal wound of the corporate beast would be healed with Vespasian and Titus gaining full control of the empire in December of AD 69. The coming back to life of the Roman beast resulted in the coming of Titus—the individual beast (the eighth king of the group of eight kings).54 This parousia of Titus was his second coming to Judea (cf. Dan. 11:40-45). It would be the culmination of his three-and-a-half-year campaign (spring of AD 67 to autumn of AD 70) against the Jews (Rev. 13:5-7; cf. Dan. 7:23-27).
In Revelation 14:1-13 God’s people are shown on Mount Zion (cf. Heb. 12:22-24) having come through the persecutions of the beast and the great tribulation victoriously. We are told it is the time of God’s judgment and that Babylon has fallen. In Revelation 14:14-20 we are shown the harvest of the land by the Son of Man. This is a portrayal of the end of the old covenant age (cf. Matt. 13:36-43)—the AD 70 spiritual gathering of God’s people (cf. John 11:51-52). God’s faithful covenant people are gathered together, while his unfaithful covenant people are gathered into the winepress of God’s wrath (cf. Matt. 3:7-12). This results in a torrent of blood that covers 1,600 furlongs—the length of the Holy Land (vv. 19-20). Jesus said that the gathering of God’s people by the Son of Man would happen before the generation listening to Him had passed away.
54. The beast in Revelation sometimes refers to a group of eight rulers (what I refer to as the “corporate beast”) and sometimes the eighth of these rulers (what I refer to as the “individual beast”). The individual beast is the Antichrist; he is the eighth ruler of the corporate beast (cf. Rev. 17:7-11) and corresponds to the little horn of Daniel 7 after three rulers are removed (11-3=8, Dan. 7:7-8). The parallels between the little horn of Daniel 7 and the individual beast of Revelation are the following:
1. The little horn/ind. beast is an eighth ruler (Dan. 7:8; Rev. 17:11).
2. The little horn/ind. beast speaks great blasphemies against God (Dan. 7:8, 11, 20, 25; Rev. 13:5-6).
3. The little horn/ind. beast wages war against the saints and overcomes them (Dan. 7:21; Rev. 13:7).
4. The little horn/ind. beast has a three-and-a-half-year reign of terror (Dan. 7:25, 13:5).
5. The little horn/ind. beast is defeated in AD 70 by the Second Coming (Dan. 7:21-22; Rev. 19:11-13, 19-20).
6. The little horn/ind. beast is thrown into the lake of fire at the time of the Second Coming (Dan. 7:11; Rev. 19:19-20).
7. The kingdom of God is established (what the NT shows as the beginning of the millennium) at the AD 70 defeat of the little horn/ind. beast (Dan. 7:7-11, 21-27; Rev. 19:11-20:4).
Here is a quick overview of my take on this section of Revelation.
CHAPTERS 7-11
After the sixth seal there is an interlude as God’s people are sealed on their foreheads for spiritual protection (Rev. 7:1-8; cf. Ezek. 9:4-6). In Revelation 7:9-17 we are shown God’s people having come through the great tribulation victoriously (v. 14)—a time of trial that would end with the AD 70 shattering of the Jewish nation (Dan. 12:1-7). In Revelation 8 the seventh seal is opened and there is a recapitulation of the events leading up to the day of the Lord, as the trumpet judgments happen in chapters 8-9. There is silence in heaven right before the sounding of the seven trumpets (Rev. 8:1)—an allusion to the day of the Lord on Jerusalem.
In Revelation 10 an Angel clothed with items associated with God and his covenants comes down from heaven. This Angel puts one foot on the sea and the other on the land in verse 2 (symbolizing worldwide dominion, cf. Matt. 28:18). The Angel probably represents Jesus as the OT’s Angel of the Lord (cf. Exod. 3:13-15) and/or as the Messenger (or Angel) of the covenant (Mal. 3:1). Jesus being symbolized by an Angel here is no more literal than him being symbolized elsewhere in the book as a lamb—he is neither. Notice how the Angel raises his hand to heaven in an oath (Rev. 10:5-6). This mirrors the oath that God made in affirming his vengeance on Israel for violating the covenant (Deut. 32:39-43; cf. Dan. 12:7).Be silent in the presence of the Lord God; for the day of the Lord is at hand, for the Lord has prepared a sacrifice; He has invited His guests . . . And it shall come to pass at that time that I will search Jerusalem with lamps, and punish the men who are settled in complacency, who say in their heart, “The Lord will not do good, nor will He do evil.” Therefore their goods shall become booty, and their houses a desolation . . . .
Zephaniah 1:7, 12-13
In Revelation 11 two witnesses appear. After they have given their testimony, they are overcome by the beast from the abyss and then are resurrected to heaven (vv. 3-12). The two witnesses are not two literal fire-breathing individuals (v. 5); they are a symbol of the saints (cf. Acts 1:8, 22; 2:32; 5:32; 10:39, etc.). Their being overcome by the beast here parallels Daniel 7:21-22 where the little horn overcomes the saints right before they possess the kingdom. The trumpet judgments conclude with the sounding of the seventh trumpet in Revelation 11:15-19. It, like the sixth seal (Rev. 6:12-17), brings one to the day of the Lord and the full establishment of God’s kingdom: “Then the seventh angel sounded: And there were loud voices in heaven, saying, The kingdoms of this world have become the kingdoms of our Lord and of His Christ, and He shall reign forever and ever” (Rev. 11:15; cf. Dan. 2:34-35, 44-45). This would happen at the time that God destroyed those who were morally corrupting the land of Israel (Rev. 11:18; cf. Dan. 7:23-27).
CHAPTER 12
In Revelation 12 the narrative backs up all the way to AD 30, as we are shown the new covenant mother (the heavenly Jerusalem, cf. Isa. 66:7-13; Gal. 4:21-31) and her firstborn Child (Jesus—the firstborn from the dead, Rev. 12:5; cf. Rev. 1:5; Col. 1:18). After the birth of the firstborn (figurative of Jesus’ resurrection, cf. Acts 13:33-34) the mother and the rest of her children (Rev. 12:17; cf. Rom. 8:29) take part in a spiritual exodus. They need protection from the dragon during this wilderness journey (Rev. 12:14-17; cf. 1 Cor. 10:1-12; Heb. 3:14-4:9). The wilderness time represents the forty years between the AD 30 ascension of Jesus (when Satan was cast out of heaven, Rev. 12:5-12; cf. John 12:31-32) and AD 70 (the end of a time and times and half a time, Rev. 12:14; cf. Dan. 12:7). The AD 70 full establishment of God’s kingdom on earth was the spiritual equivalent of the children of Israel entering the Promised Land after the Exodus.
CHAPTERS 13-14
Having failed to get the male Child and being cast to the earth, Satan summons two beasts, one from the sea (Gentile in origin) and one from the land (Jewish in origin). Some historical background is helpful here. After having sent Vespasian and Titus to Judea to crush the Jewish revolt in early AD 67, Nero would die in June of AD 68. This plunged the Roman Empire into chaos. This is shown is Revelation 16:10-11 as darkness is poured out on the throne of the beast (cf. Ezek. 32:1-8). Nero killed himself with a sword; this mortal head wound to the corporate beast (the confederation of eight kings, Rev. 17:8-11) is alluded to in Revelation 13:1-3. The Roman Empire almost collapsed at this point as it went through three short-lived emperors (cf. Dan. 7:8) and two back-to-back civil wars in a year and a half (the time of nation rising against nation, Matt. 24:6-7). This mortal wound of the corporate beast would be healed with Vespasian and Titus gaining full control of the empire in December of AD 69. The coming back to life of the Roman beast resulted in the coming of Titus—the individual beast (the eighth king of the group of eight kings).54 This parousia of Titus was his second coming to Judea (cf. Dan. 11:40-45). It would be the culmination of his three-and-a-half-year campaign (spring of AD 67 to autumn of AD 70) against the Jews (Rev. 13:5-7; cf. Dan. 7:23-27).
In Revelation 14:1-13 God’s people are shown on Mount Zion (cf. Heb. 12:22-24) having come through the persecutions of the beast and the great tribulation victoriously. We are told it is the time of God’s judgment and that Babylon has fallen. In Revelation 14:14-20 we are shown the harvest of the land by the Son of Man. This is a portrayal of the end of the old covenant age (cf. Matt. 13:36-43)—the AD 70 spiritual gathering of God’s people (cf. John 11:51-52). God’s faithful covenant people are gathered together, while his unfaithful covenant people are gathered into the winepress of God’s wrath (cf. Matt. 3:7-12). This results in a torrent of blood that covers 1,600 furlongs—the length of the Holy Land (vv. 19-20). Jesus said that the gathering of God’s people by the Son of Man would happen before the generation listening to Him had passed away.
Endnotes:Then the sign of the Son of Man will appear in heaven, and then all the tribes of the earth will mourn, and they will see the Son of Man coming on the clouds of heaven with power and great glory. And He will send His angels with a great sound of a trumpet, and they will gather together His elect from the four winds, from one end of heaven to the other . . . Assuredly, I say to you, this generation will by no means pass away till all these things take place.
Matthew 24:31, 34; cf. 2 Thess. 2:1-8
54. The beast in Revelation sometimes refers to a group of eight rulers (what I refer to as the “corporate beast”) and sometimes the eighth of these rulers (what I refer to as the “individual beast”). The individual beast is the Antichrist; he is the eighth ruler of the corporate beast (cf. Rev. 17:7-11) and corresponds to the little horn of Daniel 7 after three rulers are removed (11-3=8, Dan. 7:7-8). The parallels between the little horn of Daniel 7 and the individual beast of Revelation are the following:
1. The little horn/ind. beast is an eighth ruler (Dan. 7:8; Rev. 17:11).
2. The little horn/ind. beast speaks great blasphemies against God (Dan. 7:8, 11, 20, 25; Rev. 13:5-6).
3. The little horn/ind. beast wages war against the saints and overcomes them (Dan. 7:21; Rev. 13:7).
4. The little horn/ind. beast has a three-and-a-half-year reign of terror (Dan. 7:25, 13:5).
5. The little horn/ind. beast is defeated in AD 70 by the Second Coming (Dan. 7:21-22; Rev. 19:11-13, 19-20).
6. The little horn/ind. beast is thrown into the lake of fire at the time of the Second Coming (Dan. 7:11; Rev. 19:19-20).
7. The kingdom of God is established (what the NT shows as the beginning of the millennium) at the AD 70 defeat of the little horn/ind. beast (Dan. 7:7-11, 21-27; Rev. 19:11-20:4).
Re: Revelation 10-13 (re: 2012 lectures)
Since no one seems to have much to say, let me continue my overview of Revelation. This is from my book on Revelation (The Anthichrist and the Second Coming vol. II) I go into much more detail in the book (about 600 pages worth) http://www.amazon.com/The-Antichrist-Se ... ap_title_1
CHAPTERS 15-16
In Revelation 15 (vv. 2-4) the Song of Moses is sung right before the seven bowl judgments are poured out in chapter 16. God had told the children of Israel that the Song of Moses would be sung as a witness against them when they were punished for breaking the covenant (Deut. 31:16-29). In the sixth bowl, the Euphrates is dried up (Rev. 16:12-16). The Euphrates was the ideal boundary of Israel to the east (Gen. 15:18; Deut. 1:7-8; Josh. 1:4). This drying up of the Euphrates symbolizes the Holy Land being left open for attack. The seventh bowl follows and brings one to the day of the Lord again, as God’s wrath is poured out on harlot Babylon (Rev. 16:17-21; cf. the AD 70 day of the Lord on Jerusalem in Dan. 11:36-12:7 and 2 Thess. 2:1-4). The great city (i.e., Jerusalem, cf. Rev. 11:8) is divided into three parts at this time (Rev. 16:19; cf. Ezek. 5 where the three-part destruction of Jerusalem is prophesied). Note the hailstones (v. 21) that weigh a talent each (about 100 pounds)—Josephus tells us that during the final siege, Jerusalem was bombarded by “white” stones of this exact weight (The Jewish War, 5, 6, 3). This judgment mimics one of the plagues of Egypt (Exod. 9:18-26). The reason for this is that the covenant curses were to involve a visitation of the plagues of Egypt on Israel (Deut. 28:59-60). This helps to explain why seven of the judgments of Revelation mimic the ten plagues of Egypt:
1.) Pestilence—Rev. 6:8 NASB; 2.) Locusts—Rev. 9:1-3; 3.) Boils—Rev. 16:2; 4.) Water into blood—Rev. 16:4; 5.) Darkness—Rev. 16:10; 6.) Frogs—Rev. 16:13; 7.) Hail—Rev. 16:21.
CHAPTERS 17-18
In chapters 17-18 the rapid pace of Revelation slows down as an interpreting angel goes into detail on the identity of harlot Babylon (i.e., Jerusalem, representing God’s unfaithful old covenant people). The single most relevant text to Revelation 17-18 is found in Ezekiel 16. In Ezekiel 16:15-34 God recounts Jerusalem’s harlotries with various foreign nations. In Ezekiel 16:35-43 God tells of how Jerusalem’s lovers would turn on her and destroy her. This is exactly what Revelation 17-18 is showing; it shows the Roman beast that the harlot had been riding turning on her and destroying her. This destruction of the harlot is the fulfillment of what God prophesied in the covenant curses: he said that in the last days of the old covenant the children of Israel would “rise and play the harlot” and be destroyed (Deut. 31:16-17, 29). The destruction of the harlot by the beast is the climax that the judgments of Revelation have been building to. It represents the destruction of Jerusalem and her Temple by the Antichrist—the prince to come (Dan. 9:26-27).
Revelation 18-19 shows a contrast in mourning and rejoicing. Those connected with the harlot mourn her destruction (Rev. 18:9-20), while those who are part of the new covenant bride rejoice that her wedding has come (Rev. 19:1-7; cf. Matt. 22:1-10). This AD 70 contrast between God’s new covenant servants rejoicing while his unfaithful old covenant people mourn is shown in Isaiah 65. God had said he would destroy his unfaithful old covenant people and establish his new covenant people in a “new heaven and earth.”
For more on Revelation as a book of the Covenant judgments that were to come on Israel see this article. http://planetpreterist.com/news-5109.html
CHAPTERS 15-16
In Revelation 15 (vv. 2-4) the Song of Moses is sung right before the seven bowl judgments are poured out in chapter 16. God had told the children of Israel that the Song of Moses would be sung as a witness against them when they were punished for breaking the covenant (Deut. 31:16-29). In the sixth bowl, the Euphrates is dried up (Rev. 16:12-16). The Euphrates was the ideal boundary of Israel to the east (Gen. 15:18; Deut. 1:7-8; Josh. 1:4). This drying up of the Euphrates symbolizes the Holy Land being left open for attack. The seventh bowl follows and brings one to the day of the Lord again, as God’s wrath is poured out on harlot Babylon (Rev. 16:17-21; cf. the AD 70 day of the Lord on Jerusalem in Dan. 11:36-12:7 and 2 Thess. 2:1-4). The great city (i.e., Jerusalem, cf. Rev. 11:8) is divided into three parts at this time (Rev. 16:19; cf. Ezek. 5 where the three-part destruction of Jerusalem is prophesied). Note the hailstones (v. 21) that weigh a talent each (about 100 pounds)—Josephus tells us that during the final siege, Jerusalem was bombarded by “white” stones of this exact weight (The Jewish War, 5, 6, 3). This judgment mimics one of the plagues of Egypt (Exod. 9:18-26). The reason for this is that the covenant curses were to involve a visitation of the plagues of Egypt on Israel (Deut. 28:59-60). This helps to explain why seven of the judgments of Revelation mimic the ten plagues of Egypt:
1.) Pestilence—Rev. 6:8 NASB; 2.) Locusts—Rev. 9:1-3; 3.) Boils—Rev. 16:2; 4.) Water into blood—Rev. 16:4; 5.) Darkness—Rev. 16:10; 6.) Frogs—Rev. 16:13; 7.) Hail—Rev. 16:21.
CHAPTERS 17-18
In chapters 17-18 the rapid pace of Revelation slows down as an interpreting angel goes into detail on the identity of harlot Babylon (i.e., Jerusalem, representing God’s unfaithful old covenant people). The single most relevant text to Revelation 17-18 is found in Ezekiel 16. In Ezekiel 16:15-34 God recounts Jerusalem’s harlotries with various foreign nations. In Ezekiel 16:35-43 God tells of how Jerusalem’s lovers would turn on her and destroy her. This is exactly what Revelation 17-18 is showing; it shows the Roman beast that the harlot had been riding turning on her and destroying her. This destruction of the harlot is the fulfillment of what God prophesied in the covenant curses: he said that in the last days of the old covenant the children of Israel would “rise and play the harlot” and be destroyed (Deut. 31:16-17, 29). The destruction of the harlot by the beast is the climax that the judgments of Revelation have been building to. It represents the destruction of Jerusalem and her Temple by the Antichrist—the prince to come (Dan. 9:26-27).
Revelation 18-19 shows a contrast in mourning and rejoicing. Those connected with the harlot mourn her destruction (Rev. 18:9-20), while those who are part of the new covenant bride rejoice that her wedding has come (Rev. 19:1-7; cf. Matt. 22:1-10). This AD 70 contrast between God’s new covenant servants rejoicing while his unfaithful old covenant people mourn is shown in Isaiah 65. God had said he would destroy his unfaithful old covenant people and establish his new covenant people in a “new heaven and earth.”
We will be shown this new (covenant) heaven and earth in Revelation 21.Behold My servants shall sing for joy of heart, but you [the rebellious children of Israel, Isa. 65:1-2; cf. Rom. 10:20-21] shall cry for sorrow of heart, and wail for grief of spirit. You shall leave your name as a curse to My chosen; for the Lord God will slay you, and call His servants by another name; so that he who blesses himself in the earth shall bless himself in the God of truth; and he who swears in the earth shall swear by the God of truth; because the former troubles are forgotten, and because they are hidden from My eyes. For behold I create new heavens and a new earth; and the former shall not be remembered or come to mind.
Isaiah 65:14-17
For more on Revelation as a book of the Covenant judgments that were to come on Israel see this article. http://planetpreterist.com/news-5109.html
Re: Revelation 10-13 (re: 2012 lectures)
Here is the last part.
CHAPTERS 19-20
In Revelation 19:11-21 the Second Advent is shown, as Jesus defeats the beast from the abyss [Rev. 11:7; 17:8] that had been working through Titus. Revelation 20 is a continuation of chapter 19—not a recapitulation to AD 30. Revelation 20 shows the AD 70 full establishment of the kingdom of God—the time when thrones are put in place for the millennium (cf. Dan. 7:7-12, 19-27; Matt. 19:28; Rev. 3:21). Notice that one of the groups that comes alive at the beginning of the millennium consists of those who had been killed for not taking the mark of the beast (Rev. 20:4; cf. 13:11-18). These are martyrs who had gone through the great tribulation of AD 67-70 (Rev. 13:5-7; 16:10) and are being resurrected at AD 70.
There are no recapitulations in Revelation 17-20; these chapters provide a detailed view of the Antichrist’s attack on Jerusalem and the Temple on the day of the Lord (cf. Dan. 9:26; 11:36-12:7; 2 Thess. 2:1-8). In Revelation 17-18 the beast from the abyss destroys harlot Israel. In Revelation 19 the Second Coming happens, as Jesus comes and defeats the beast (vv. 11-21). The kingdom of God is fully established at this time as the saints possess the kingdom and the millennium begins in Revelation 20 (cf. Luke 19:11-27). This same sequence is shown in Daniel 7—God comes and defeats the Antichrist (the little horn) and then the saints possess the kingdom of God.
Revelation 21-22 continues the description of the AD 70 full establishment of the kingdom of God. The new heaven and new earth continues the narrative of the AD 70 marriage of the bride—this time she is pictured as a city. Thus, the New Jerusalem comes down to earth “prepared as a bride” (Rev. 21:1-2). In chapter 17 God’s unfaithful old covenant people are represented by a woman (the harlot). In chapter 18 they are represented by a city (Babylon, cf. Rev. 17:18). In chapter 19 God’s faithful new covenant people are represented by a woman (the bride). Now in chapters 21-22 they are represented by a city (New Jerusalem, cf. Rev. 21:9-10).
The new heaven and earth is not subsequent to the millennium; it is another symbol of the kingdom age. (See Isa. 65:13-25 where the new heaven and new earth is described with images that are usually associated with the millennium. See also Matt. 19:28 and Luke 22:28-30 where “the regeneration” is equated with the time of the kingdom.) There would not be a renewed planet at this time (AD 70) but a renewed “land”—a symbol of the domain of God’s new covenant people (cf. Rev. 5:10). This new land—a renewed Holy Land—takes up the whole earth, as the sea (the abode of the serpent and the Gentiles, cf. Isa. 27:1; 51:9-11; 60:5) is gone (Rev. 21:1; cf. Dan. 2:34-35, 44-45 where the whole world becomes a holy mountain at the AD 70 full establishment of God’s kingdom). As always, it needs to be remembered that Revelation is communicating by way of symbols. If the sea literally disappeared it would quickly turn the planet into a desert wasteland.
Revelation ends with the New Jerusalem coming to the earth (Rev. 21:1-2). The New Jerusalem is not a literal cube-shaped city (Rev. 21:16); she is the bride—now wife—a symbol of God’s new covenant people (Rev. 21:9-10; cf. Eph. 2:19-22 where God’s people are likened to a physical structure). The invitation to come into the “city” (i.e., become part of the new covenant) is given to all (Rev. 21:6). The new heaven and new earth is not heaven; notice, there are still unregenerate people in it—those who are not part of the new covenant city (Rev. 22:14-15; cf. Isa. 65:20). The new heaven and earth is a symbolic portrayal of the new spiritual order of this planet following the AD 70 full establishment of the kingdom of God (Dan. 2:44-45). In this new order, those who are part of the New Jerusalem—the new covenant—have access to the tree and water of life (Rev. 22:1-2). Those who are not part of the New Jerusalem do not have access to eternal life. Those who do not turn to the Lord and become part of the new covenant bride will end up in the lake of fire (Rev. 21:8).
Other than the first part of Revelation 12 (which speaks of Satan being cast out of heaven at Jesus’ ascension, vv. 5-9 cf. John 12:31), the only part of Revelation that was not fulfilled in the three and a half years leading up to AD 70 is Revelation 20:7-10 (the end of the millennium when Satan is loosed from the abyss). The millennium would begin at AD 70, but its end would be distant from that time. I believe we are currently in the season at the end of the millennium when Satan is loosed to deceive the nations and bring the Gog and Magog invasion against a regathered nation of Israel (Ezek. 38:1-9; 39:21-29).
Revelation ends with God telling his first-century audience one last time that its prophecies (not just its first four chapters) were about to happen.
CHAPTERS 19-20
In Revelation 19:11-21 the Second Advent is shown, as Jesus defeats the beast from the abyss [Rev. 11:7; 17:8] that had been working through Titus. Revelation 20 is a continuation of chapter 19—not a recapitulation to AD 30. Revelation 20 shows the AD 70 full establishment of the kingdom of God—the time when thrones are put in place for the millennium (cf. Dan. 7:7-12, 19-27; Matt. 19:28; Rev. 3:21). Notice that one of the groups that comes alive at the beginning of the millennium consists of those who had been killed for not taking the mark of the beast (Rev. 20:4; cf. 13:11-18). These are martyrs who had gone through the great tribulation of AD 67-70 (Rev. 13:5-7; 16:10) and are being resurrected at AD 70.
There are no recapitulations in Revelation 17-20; these chapters provide a detailed view of the Antichrist’s attack on Jerusalem and the Temple on the day of the Lord (cf. Dan. 9:26; 11:36-12:7; 2 Thess. 2:1-8). In Revelation 17-18 the beast from the abyss destroys harlot Israel. In Revelation 19 the Second Coming happens, as Jesus comes and defeats the beast (vv. 11-21). The kingdom of God is fully established at this time as the saints possess the kingdom and the millennium begins in Revelation 20 (cf. Luke 19:11-27). This same sequence is shown in Daniel 7—God comes and defeats the Antichrist (the little horn) and then the saints possess the kingdom of God.
Again this explains why the martyrs of the beast are shown as coming alive at the beginning of the millennium. They were killed in the great tribulation (AD 67-70) and are coming back to life at the AD 70 beginning of the millennium.I was watching and the same horn was making war against the saints, and prevailing against them, until the Ancient of Days came, and a judgment was made in favor of the saints of the Most High, and the time came for the saints to possess the kingdom.
Daniel 7:21-22; cf. vv. 25-27
CHAPTERS 21-22And I saw thrones and they sat on them, and judgment was committed to them [cf. Dan. 7:7-12]. Then I saw the souls of those who had been beheaded for their witness to Jesus and for the word of God, who had not worshiped the beast or his image, and had not received his mark on their foreheads or on their hands [cf. Rev. 13:11-18]. And they lived and reigned with Christ for a thousand years.
Revelation 20:4 See also Rev. 11:7-17
Revelation 21-22 continues the description of the AD 70 full establishment of the kingdom of God. The new heaven and new earth continues the narrative of the AD 70 marriage of the bride—this time she is pictured as a city. Thus, the New Jerusalem comes down to earth “prepared as a bride” (Rev. 21:1-2). In chapter 17 God’s unfaithful old covenant people are represented by a woman (the harlot). In chapter 18 they are represented by a city (Babylon, cf. Rev. 17:18). In chapter 19 God’s faithful new covenant people are represented by a woman (the bride). Now in chapters 21-22 they are represented by a city (New Jerusalem, cf. Rev. 21:9-10).
The new heaven and earth is not subsequent to the millennium; it is another symbol of the kingdom age. (See Isa. 65:13-25 where the new heaven and new earth is described with images that are usually associated with the millennium. See also Matt. 19:28 and Luke 22:28-30 where “the regeneration” is equated with the time of the kingdom.) There would not be a renewed planet at this time (AD 70) but a renewed “land”—a symbol of the domain of God’s new covenant people (cf. Rev. 5:10). This new land—a renewed Holy Land—takes up the whole earth, as the sea (the abode of the serpent and the Gentiles, cf. Isa. 27:1; 51:9-11; 60:5) is gone (Rev. 21:1; cf. Dan. 2:34-35, 44-45 where the whole world becomes a holy mountain at the AD 70 full establishment of God’s kingdom). As always, it needs to be remembered that Revelation is communicating by way of symbols. If the sea literally disappeared it would quickly turn the planet into a desert wasteland.
Revelation ends with the New Jerusalem coming to the earth (Rev. 21:1-2). The New Jerusalem is not a literal cube-shaped city (Rev. 21:16); she is the bride—now wife—a symbol of God’s new covenant people (Rev. 21:9-10; cf. Eph. 2:19-22 where God’s people are likened to a physical structure). The invitation to come into the “city” (i.e., become part of the new covenant) is given to all (Rev. 21:6). The new heaven and new earth is not heaven; notice, there are still unregenerate people in it—those who are not part of the new covenant city (Rev. 22:14-15; cf. Isa. 65:20). The new heaven and earth is a symbolic portrayal of the new spiritual order of this planet following the AD 70 full establishment of the kingdom of God (Dan. 2:44-45). In this new order, those who are part of the New Jerusalem—the new covenant—have access to the tree and water of life (Rev. 22:1-2). Those who are not part of the New Jerusalem do not have access to eternal life. Those who do not turn to the Lord and become part of the new covenant bride will end up in the lake of fire (Rev. 21:8).
Other than the first part of Revelation 12 (which speaks of Satan being cast out of heaven at Jesus’ ascension, vv. 5-9 cf. John 12:31), the only part of Revelation that was not fulfilled in the three and a half years leading up to AD 70 is Revelation 20:7-10 (the end of the millennium when Satan is loosed from the abyss). The millennium would begin at AD 70, but its end would be distant from that time. I believe we are currently in the season at the end of the millennium when Satan is loosed to deceive the nations and bring the Gog and Magog invasion against a regathered nation of Israel (Ezek. 38:1-9; 39:21-29).
Revelation ends with God telling his first-century audience one last time that its prophecies (not just its first four chapters) were about to happen.
Then he said to me, “These words are faithful and true.” And the Lord God of the holy prophets sent His angel to show His servants the things which must shortly take place. “Behold I am coming quickly! Blessed is he who keeps the words of the prophecy of this book” . . . And he said to me, “Do not seal the words of the prophecy of this book for the time is at hand . . . And let him who thirsts come. Whoever desires, let him take the water of life freely.”
Revelation 22:6-7, 10, 17
Re: Revelation 10-13 (re: 2012 lectures)
I started my overview of Revelation at chapter 7. Here is my summary of the first 6 chapters.
CHAPTERS 1-3
The book of Revelation is addressed to the seven churches of the province of Asia. The recipients of the book are told that its contents were signified (i.e., communicated by way of signs/symbols) and that the time for its fulfillment was at hand (Rev. 1:1-3; cf. Rev. 17:8 NASB). Each of the seven churches is told that they would experience the events associated with the soon coming Second Advent (Rev. 2:5, 10, 16, 25-27; 3:3, 10-11, 20).
CHAPTERS 4-5
In Revelation 4 John is transported to the throne room in heaven where he sees God on his throne surrounded by the heavenly court. All of heaven is worshipping the one on the throne. In chapter 5 John notices a slain Lamb in the midst of the throne (cf. Rev. 22:3). In verses 8-14 this Lamb is also worshipped. Note the strong declaration of the deity of Jesus here; we are explicitly told elsewhere in Revelation that only God is to be worshipped (Rev. 19:10; 22:8-9).
John is informed in 4:1 that he will be shown “things which must take place after this.” Thus, everything from chapter 4 to the end of Revelation (with the exception of the first five verses of Revelation 12) is prophecy. Revelation informs us, however, that the time for the fulfillment of this prophecy was near (Rev. 22:10). In Revelation 5 John sees a scroll that is sealed with seven seals. This scroll has writing “inside and on the back” (Rev. 5:1). Such a scroll would have been uncommon in the first century (although not unheard of). A similar scroll with writing on both sides has appeared once before in Scripture (connections like this are very important to pay attention to). In Ezekiel just such a scroll is seen, the contents of which speak of mourning and woe that was coming on the rebellious children of Israel in the sixth century BC.
CHAPTER 6: THE SEALS
The seals of Revelation’s scroll are like a musical overture; they give an overview of what is to come in the rest of the work. Notice that the seals parallel the Olivet Discourse, especially as found in Mark. The following chart is based on one by Ian Boxall (Revelation of Saint John, 106).
First seal:
coming of Antichrist, Rev. 6:1-2-----------coming of deceivers, Mark 13:5-6;
--------------------------------------------------the abomination of desolation, v. 14
Second seal:
peace is taken, Rev. 6:3-4------------------wars and rumors of war, Mark 13:7
Third seal:
scarcity of food, Rev. 6:5-6-----------------famines, Mark 13:8
Fourth seal:
famine and pestilence------------------------famine and pestilence
Rev. 6:7-8 NASB--------------------------------Luke 21:11
Fifth seal:
souls of martyrs, Rev. 6:9-11----------------martyrdom, Mark 13:9-13
Sixth seal:
cosmic catastrophe/day of the Lord--------cosmic catastrophe/day of the Lord
Rev. 6:12-17-------------------------------------Mark 13:24-27
It was those in Judea who would need to flee the events spoken of in the Olivet Discourse (Mark 13:14-19). That these events would be directed at the generation that rejected Jesus (Mark 13:29-30; cf. Matt. 21:33-45) is another indication that Revelation is dealing with the judgments coming on first-century Israel. Consider the four judgments of the fourth seal—they would be by way of the “sword and with famine and with pestilence and by the wild beasts of the earth” (Rev. 6:8 NASB). This mirrors Ezekiel 14:12-23 and the plagues God said he would bring on Jerusalem for her unfaithfulness: “. . . I [will] send My four severe judgments on Jerusalem—the sword and famine and wild beasts and pestilence—to cut off man and beast from it” (Ezek. 14:21).
The first six seals take one all the way up to the day of the Lord (Rev. 6:12-17). Variations on this theme of the events leading up to the day of the Lord continue in the rest of Revelation (e.g., Rev. 10:1-7; 11:15-19; 14:14-20; 16:17-21, etc.). A common sequence employed is for the narrative to bring one to the day of the Lord and then present an interlude, which is then followed by another series of events that again bring one to the day of the Lord. These repetitions (or recapitulations) involve a backing up of the narrative and then covering some of the same ground, often from a different perspective—sometimes with an intensification of events.
Summary of Revelation.
Here is a two sentence summary of the book of Revelation.
Revelation is a book about two women/cities (Harlot Babylon and the New Jerusalem Bride) who represent the two covenants. The one woman/city is cast off and destroyed at the time (AD 70) the other becomes married (Rev. 19:1-9; see Matt. 22:1-10).
The topic of the two women/cities of Revelation is speaking of the exact same thing as the two women/cities of Galatians 4. To put that another way: New Jerusalem is to physical Jerusalem in Galatians 4, as New Jerusalem is to Harlot Babylon in Revelation (i.e., Jerusalem equals Harlot Babylon).
CHAPTERS 1-3
The book of Revelation is addressed to the seven churches of the province of Asia. The recipients of the book are told that its contents were signified (i.e., communicated by way of signs/symbols) and that the time for its fulfillment was at hand (Rev. 1:1-3; cf. Rev. 17:8 NASB). Each of the seven churches is told that they would experience the events associated with the soon coming Second Advent (Rev. 2:5, 10, 16, 25-27; 3:3, 10-11, 20).
CHAPTERS 4-5
In Revelation 4 John is transported to the throne room in heaven where he sees God on his throne surrounded by the heavenly court. All of heaven is worshipping the one on the throne. In chapter 5 John notices a slain Lamb in the midst of the throne (cf. Rev. 22:3). In verses 8-14 this Lamb is also worshipped. Note the strong declaration of the deity of Jesus here; we are explicitly told elsewhere in Revelation that only God is to be worshipped (Rev. 19:10; 22:8-9).
John is informed in 4:1 that he will be shown “things which must take place after this.” Thus, everything from chapter 4 to the end of Revelation (with the exception of the first five verses of Revelation 12) is prophecy. Revelation informs us, however, that the time for the fulfillment of this prophecy was near (Rev. 22:10). In Revelation 5 John sees a scroll that is sealed with seven seals. This scroll has writing “inside and on the back” (Rev. 5:1). Such a scroll would have been uncommon in the first century (although not unheard of). A similar scroll with writing on both sides has appeared once before in Scripture (connections like this are very important to pay attention to). In Ezekiel just such a scroll is seen, the contents of which speak of mourning and woe that was coming on the rebellious children of Israel in the sixth century BC.
That Revelation is utilizing this image of Ezekiel’s scroll fits perfectly with the proposition that Revelation is unveiling the covenant judgments about to come on unfaithful Israel in the first century.And He said to me: “Son of man, I am sending you to the children of Israel, to a rebellious nation that has rebelled against Me; they and their fathers have transgressed against Me to this very day. For they are impudent and stubborn children” . . . Now when I looked, there was a hand stretched out to me; and behold a scroll of a book was in it. Then He spread it before me; and there was writing on the inside and on the outside, and written on it were lamentations and mourning and woe.
Ezekiel 2:3-4, 9-10
CHAPTER 6: THE SEALS
The seals of Revelation’s scroll are like a musical overture; they give an overview of what is to come in the rest of the work. Notice that the seals parallel the Olivet Discourse, especially as found in Mark. The following chart is based on one by Ian Boxall (Revelation of Saint John, 106).
First seal:
coming of Antichrist, Rev. 6:1-2-----------coming of deceivers, Mark 13:5-6;
--------------------------------------------------the abomination of desolation, v. 14
Second seal:
peace is taken, Rev. 6:3-4------------------wars and rumors of war, Mark 13:7
Third seal:
scarcity of food, Rev. 6:5-6-----------------famines, Mark 13:8
Fourth seal:
famine and pestilence------------------------famine and pestilence
Rev. 6:7-8 NASB--------------------------------Luke 21:11
Fifth seal:
souls of martyrs, Rev. 6:9-11----------------martyrdom, Mark 13:9-13
Sixth seal:
cosmic catastrophe/day of the Lord--------cosmic catastrophe/day of the Lord
Rev. 6:12-17-------------------------------------Mark 13:24-27
It was those in Judea who would need to flee the events spoken of in the Olivet Discourse (Mark 13:14-19). That these events would be directed at the generation that rejected Jesus (Mark 13:29-30; cf. Matt. 21:33-45) is another indication that Revelation is dealing with the judgments coming on first-century Israel. Consider the four judgments of the fourth seal—they would be by way of the “sword and with famine and with pestilence and by the wild beasts of the earth” (Rev. 6:8 NASB). This mirrors Ezekiel 14:12-23 and the plagues God said he would bring on Jerusalem for her unfaithfulness: “. . . I [will] send My four severe judgments on Jerusalem—the sword and famine and wild beasts and pestilence—to cut off man and beast from it” (Ezek. 14:21).
The first six seals take one all the way up to the day of the Lord (Rev. 6:12-17). Variations on this theme of the events leading up to the day of the Lord continue in the rest of Revelation (e.g., Rev. 10:1-7; 11:15-19; 14:14-20; 16:17-21, etc.). A common sequence employed is for the narrative to bring one to the day of the Lord and then present an interlude, which is then followed by another series of events that again bring one to the day of the Lord. These repetitions (or recapitulations) involve a backing up of the narrative and then covering some of the same ground, often from a different perspective—sometimes with an intensification of events.
Summary of Revelation.
Here is a two sentence summary of the book of Revelation.
Revelation is a book about two women/cities (Harlot Babylon and the New Jerusalem Bride) who represent the two covenants. The one woman/city is cast off and destroyed at the time (AD 70) the other becomes married (Rev. 19:1-9; see Matt. 22:1-10).
The topic of the two women/cities of Revelation is speaking of the exact same thing as the two women/cities of Galatians 4. To put that another way: New Jerusalem is to physical Jerusalem in Galatians 4, as New Jerusalem is to Harlot Babylon in Revelation (i.e., Jerusalem equals Harlot Babylon).
That's enough for now. As you were ;- )Two Covenants
21 Tell me, you who desire to be under the law, do you not hear the law? 22 For it is written that Abraham had two sons: the one by a bondwoman, the other by a freewoman. 23 But he who was of the bondwoman was born according to the flesh, and he of the freewoman through promise, 24 which things are symbolic. For these are the two covenants: the one from Mount Sinai which gives birth to bondage, which is Hagar— 25 for this Hagar is Mount Sinai in Arabia, and corresponds to Jerusalem which now is, and is in bondage with her children— 26 but the Jerusalem above is free, which is the mother of us all. 27 For it is written:
“Rejoice, O barren,
You who do not bear!
Break forth and shout,
You who are not in labor!
For the desolate has many more children
Than she who has a husband.”[e]
28 Now we, brethren, as Isaac was, are children of promise. 29 But, as he who was born according to the flesh then persecuted him who was born according to the Spirit, even so it is now. 30 Nevertheless what does the Scripture say? “Cast out the bondwoman and her son, for the son of the bondwoman shall not be heir with the son of the freewoman.”[f] 31 So then, brethren, we are not children of the bondwoman but of the free.