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God's Word in Revelation

The entirety of the Old Testament is about the person and work of Jesus Christ (Luke 24:25-27; John 5:39-47).  And the New Testament, continuing from the Old — with “the Word” (the Old Testament Scriptures) becoming “flesh” (John 1:1-2, 14) — must be viewed in exactly the same light.

The New is an opening up and unveiling of the Old; and the Book of Revelation, forming the capstone to ALL previous revelation (both the Old and New Testaments), completes the unveiling.  The Book of Revelation, by its own introductory statement — an introductory statement peculiar to this book alone — forms the one book in Scripture which brings ALL previous revelation to its proper climax.

The Time of the End
A Study About the Book of Revelation
By Arlen Chitwood of Lamp Broadcast

Bible One - Arlen Chitwood's The Time of the End (Word Format)

Foreword

The Apostle John wrote five of the twenty-seven books comprising the New Testament. He wrote one of the four gospels, which is quite different than the other three. And this gospel should be the opening book in the New Testament, not Matthew, for John’s gospel, unlike any one of the other three, parallels Genesis in every respect. John wrote three short epistles, which are quite different than any of the other epistles; and he wrote the closing book in Scripture, the Book of Revelation, which, of course, is quite different than any other book in the New Testament as well.

The Old Testament begins with Genesis, revealing what God’s revelation in the Old Testament is about; and, if John’s gospel occupied its proper place as the opening book of the New Testament, exactly the same thing would be revealed at the beginning of the New Testament that Genesis reveals at the beginning of the Old Testament. John’s gospel would relate, at the beginning, what the New Testament is about; and the subject matter would be exactly the same as previously related in Genesis about 1,500 years earlier, revealing, at the beginning, what the Old Testament is about.

(Both Genesis and John begin at the same point, “In the beginning,” both have the same septenary structure in the opening two chapters [where Creation, Ruin, Restoration and Rest are seen in each (Moses deals with the restoration of the ruined material creation occurring over six days time, with a day of rest following; and John deals with the restoration of a subsequent ruined creation, ruined man, occurring over six days time, with a day of rest following)]; and the subject matter throughout each, in keeping with the introductory septenary structure in each, is the same — Moses using types and John using signs to convey this subject matter. Ref. Moses and John BOOK in this site.)

Thus, it is only natural that God would choose John to write the closing book of Scripture, which, as his gospel, has been written in a manner connected with signs and has to do centrally with the Jewish people.

Then, inseparably connected with the preceding, the Book of Revelation is actually the sequel to John’s gospel, for this book deals with how God brings to pass the purpose for the eight signs in this gospel.  And this occurs through Israel being brought to the place of repentance during the fulfillment of Daniel’s Seventieth Week (Daniel 9:24-27), seen beginning in Revelation chapter six and continuing through the first part of chapter nineteen (Revelation 6-19).

(“Signified” in Revelation 1:1, revealing how this book has been transmitted and structured, is a translation of the Greek word semaino [say-mah'ee-no], which is the verb form of the word for “sign” [semeion] in John’s gospel, showing the manner in which this book has been transmitted and structured as well).

And beyond this, the Book of Revelation opens up and further reveals that which began to be opened up in John’s gospel, at the beginning of the New Testament, which is the same as that which began to be opened up in Genesis, at the beginning of the Old Testament.

There is nothing in later revelation (the New Testament) that is not seen in former revelation (the Old Testament). And the Book of Revelation draws from all previous Scripture. This book is simply an opening up of previous Scripture, beginning in Genesis. It is about the unveiling of Jesus Christ, which is how the text of the book begins.

This book is about an opening up of the Old Testament Scriptures which became flesh in the person of the Son (John 1:1-2, 14; cf. Luke 24:25-27; John 5:46). In this respect, this last book in Scripture, as well, is about the mystery of God being finished (Revelation 10:7), which is another way of saying the same thing as the unveiling of Jesus Christ.

(A “mystery” in Scripture has to do with something made known in the Old Testament but not fully opened up and revealed until the matter had been dealt with at a later time in the New Testament. And the Word, which was/is/always will be God, becoming flesh in the person of the Son, allows both the unveiling of the Son and the finishing of the mystery of God to be viewed in a synonymous sense in this book.)

A Synopsis

Following introductory remarks concerning Christ, the book begins at a time very near the end of Man’s Day (a 6,000-year day), progressing from that point into the Lord’s Day (the 1,000-year Messianic Era), and ending in the Day of God (the eternal ages beyond the Messianic Era).

Events seen in this book beyond the introductory remarks concerning Christ (Revelation 1:1-9) begin with the removal of the Church into the heavens at the end of the present dispensation and the subsequent appearance of the Church before Christ’s judgment seat (Revelation 1:10-3:22). As well, chapters two and three (Revelation 2-3) also present a history of the Church throughout the dispensation, beginning with Ephesus which had left its “first love” and ending with Laodicea which is described as “wretched, and miserable, and poor, and blind, and naked” (Revelation 2:4, 3:17).

But, though a history of the Church is also shown in chapters two and three, the emphasis in these two chapters is not on the historical aspect of the chapters. Rather, from the way matters are introduced in chapter one (Revelation 1:10-20), the emphasis in these two chapters must be seen as judgmental.

Chapter four (Revelation 4) begins the same way chapter one began beyond the introductory remarks concerning Christ — depicting, once again, the removal of the Church into the heavens (Revelation 4:1-2; cf. Revelation 1:10). But, though beginning with this same scene from chapter one again, matters in chapter four then immediately move to the outcome and purpose for the previous judgment of Christians (Revelation 1; 2; 3 [1b]), which is regal.

God, on the throne (Revelation 4:3), is the One Who appoints and removes rulers in His kingdom (Daniel 4:17, 25-26; Matthew 20:23). And in this chapter, twenty-four crowned elders are seen relinquishing their regal positions in God’s kingdom (as it would relate to the earth), with a view to others ruling in their stead (Revelation 4:10-11). Crowns are cast before God’s throne (which, at this place in the book, could only be a relinquishment of crowns by angels who, in time past, ruled with Satan in his kingdom), with a view to others (Christians, having previously been shown qualified to rule through decisions and determinations rendered at the judgment seat) wearing these crowns in the coming kingdom of Christ (Hebrews 2:5).

Chapter five (Revelation 5) has to do with the seven-sealed scroll — the title deed to the earth — containing the terms for the redemption of the inheritance (the territory presently in Satan’s possession and under his control, which, following redemption, will pass into Christ’s possession and be under His control). And the redemption of the inheritance, taking place through Christ breaking the seals of the seven-sealed scroll (Revelation 6:1ff) — bringing judgments to pass of such a severe nature that no parallel exists in man’s 6,000-year history — is the central subject of succeeding chapters, all the way into the opening part of chapter nineteen.

The harlot woman, Israel, seen in this condition numerous places in the Old Testament (e.g., Isaiah 1:21; Jeremiah 3:1ff; Hosea 2:2), is seen in the Book of Revelation at the apex of her harlotry, at the end of the Times of the Gentiles (Revelation 17:1-19:6). And during this time, through the process of these judgments coming to pass, the Jewish people will find themselves in such dire straits that they will have nowhere to turn other than to the God of their fathers.

The nation will be brought to the place of repentance, with Israel’s harlotry being put away (Revelation 17:16; 18:8-10, 18-21; 19:1-3). Then, in accordance with His promise, God will send the Deliverer (cf. Exodus 2:23-3:10; Leviticus 26:40-42; 2 Chronicles 7:12-14); and the Jewish people, looking upon and receiving their Deliverer, their rejected Messiah, will apply the blood of the Lamb which they slew 2,000 years ago (Zechariah 12:10-14; 13:6).

Israel’s Deliverer will return with His angels (2 Thessalonians 1:7), sending them out worldwide to regather the Jewish people from the nations of the earth (Matthew 24:30-31). And the Old Testament saints will be raised from the dead at this time in order that those who died out of the land can return back to the land with the living (Exodus 12:41; 13:19; Daniel 12:1-2).

The Jewish people will then be dealt with in a place called “the wilderness of the people” (Ezekiel 20:34ff). A new covenant will be made with the house of Israel at this time (Jeremiah 31:31-33); and the nation will then be placed back in their own land, never to be uprooted again (Ezekiel 36:24-38; 37:21-28; 39:25-29).

After Israel’s repentance, the Times of the Gentiles, following 2,600 years of Gentile control and dominance, will end. Gentile world power will be destroyed, the theocracy will be restored to Israel, Satan will be bound and cast into the abyss, and the long-awaited Messianic Era will be ushered in. These things are seen in the latter part of chapter nineteen (Revelation 19) and the first part of chapter twenty (Revelation  20).

Then, events from the middle of chapter twenty (Revelation 20) to the end of the book deal with that which will be brought to pass following the Millennium, leading into the eternal ages which follow.

Satan will be loosed from the abyss, go out to deceive an innumerable multitude from the nations of the earth, and lead those whom he will have deceived against the King in Jerusalem and against His people, the Jewish people. Those coming against Christ and the Jewish people in that day will be destroyed by fire from heaven, with Satan then being cast into the lake of fire where he will reside throughout the endless ages of eternity (Revelation 20:7-10).

The Great White Throne Judgment will follow (Revelation 20:11-15). The unsaved dead throughout time dating all the way back to man’s creation will be judged at this time. And these individuals, following judgment, will be cast into the same lake of fire where Satan had previously been cast, where they will reside throughout the same endless ages of eternity.

Beyond this, in chapters twenty-one and twenty-two (Revelation 21; 22), material in the book moves into the eternal ages.

Christ, with His co-heirs, will reign over the earth from Christ’s throne during the Millennium (Revelation 3:21). But during the ages beyond the Millennium, Christ will be seated on a throne with His Father, in the new Jerusalem on the new earth, referred to in Revelation 22:1, 3 as “the throne of God and of the Lamb.” And from this throne, God will continue His rule over the whole of His kingdom, extending throughout the multiplied billions of provinces scattered throughout the multiplied billions of galaxies comprising the physical universe. Christ will sit on this throne with His Father; and from this throne, redeemed man will exercise regal power out in the universe.

This is what lies in store for redeemed man throughout the unending ages following the Millennium, comprising eternity.

A Paradox

Paradoxically though, it is mainly unredeemed man, not redeemed man, who is interested in and talks about going out into the heavens today. Man, in NASA’s Apollo missions, has been to the moon and back nine times (’68-’72). But man’s dream is to go far beyond, out to the planets.

Redeemed man is interested in and does talk about going to heaven, but that’s not the same thing at all. And when the Millennium or the eternal ages are in view, it’s not even Biblical to talk about going to heaven in a manner of this nature.

The Biblical picture has to do with redeemed man exercising regality in relation to this earth, followed by regality in relation to the universe itself. Man’s creation, his fall, and the purpose surrounding his salvation all center around regality. And this regality will be realized in Christ’s kingdom over the present earth during the Millennium and from the new earth out into the heavens in the whole of the universe during the eternal ages which follow.

Thus, though unredeemed man may talk about going out into the heavens, he’s not going. It is redeemed man — who seems to know very little about it today — who is one day going out into the heavens.

But man moving out into the heavens in this manner will occur only following the Millennium. The next event in God’s ordered program is Christ’s rule over the earth for 1,000 years. And that is where redeemed man should focus his attention during the present dispensation, though not to the exclusion of the ages beyond.

The entire program of God has, from the beginning, been moving toward the coming Sabbath of rest, paralleling the seventh day in Genesis 2:2-3 and John 2:1. The great prophecies of Scripture speak of this day; Christians are exhorted to fix their attention upon this day; and the judgment seat of Christ precedes and has to do with this day.

To ignore the Millennium, one must ignore the central teaching of Scripture, beginning with the Book of Genesis and ending with the Book of Revelation. And such can ultimately lead to only one thing: disaster in the Christian life.

A trained runner fixes his attention upon the goal; and a trained Christian, in the present race of the faith, will likewise fix his attention upon the goal.

Chapter 1

The Revelation of Jesus Christ (1)

The Revelation of Jesus Christ, which God gave Him to show His servants — things that must shortly take place. And He sent and signified it by His angel to His servant John,

who bore witness to the Word of God, and to the testimony of Jesus Christ, to all things that he saw.

Blessed is he who reads and those who hear the words of this prophecy, and keep those things which are written in it; for the time is near. (Revelation 1:1-3)

The title of this book, “The Time of the End,” is an expression taken from Daniel 8:17; 11:35, 40; 12:4, 9, referring, in this book, specifically to a future time that the Jewish people will pass through at the end of Man’s Day, immediately before and at the time when “the Sun of righteousness” arises “with healing in His wings” (cf. Daniel 12:1-13; Malachi 4:1-2). This time is shown in the book of Daniel to encompass events during the last seven years of Man’s Day (the final seven years in Daniel’s Seventy-Week prophecy) and events at the time of Christ’s return that lead into the Messianic Era, the Lord’s Day (cf. Daniel 2:40-45; 7:7-14, 23-28; 8:9-14, 23-25; 9:24-27; 11:21-45).

The book of Revelation, paralleling the book of Daniel in this respect, deals centrally with events during this same future time, ending, as well, in the Messianic Era. The book of Revelation though deals not only with Israel (covering the same time and a number of the same events seen in parts of the book of Daniel [occurring during “the time of the end”]) but this book also includes God’s end-time dealings with the Church as well.

In this respect, matters surrounding the Church are introduced and dealt with first in the book of Revelation
(Revelation 1; 2; 3; 4). And in the chronological sequence through which events in the book move, God deals with the Church first, for a revealed reason:

The bride must be removed from the body (which will occur following decisions and determinations at the judgment seat) prior to events surrounding two things:

(1) the redemption of the inheritance, and

(2) the bride becoming Christ’s wife (Revelation 5-19).

And these two events will occur simultaneously through God’s judgment upon the earth-dwellers (Israel and the nations, following the removal of the Church) during and at the conclusion of the final seven years of Daniel’s Seventy-Week prophecy (Revelation 6-19).

(For additional information on the preceding — the redemption of the inheritance and the revealed bride [revealed at the judgment seat] becoming Christ’s wife — refer to the author’s book Ruth by Arlen Chitwood, chapters 8-10 or in Word Format Bible One - Arlen Chitwood's Ruth, Ch. 8,  Ch. 9,  Ch. 10.)

Then, at the end of the book of Revelation, matters are projected out into the ages beyond the Messianic Era
(Revelation 21; 22). Scripture has very little to say about that which occurred prior to Man’s Day, and it has very little to say about that which will occur following the Messianic Era. But Scripture does reveal enough about events that occurred preceding Man’s Day and events that will occur following the Messianic Era to allow man to piece the whole of the matter together.

God has revealed the necessary information that will allow man to know and understand why he was created in God’s image, after His likeness, at a particular time in history. And, by this revelation, man can know and understand why the fall occurred and why God provided redemption following the fall (which, as the reason for man’s creation, centers on regality — having to do with the government of the earth — to be realized during the seventh day, the seventh millennium, the Messianic Era).

And man can also know and understand that God has far-reaching plans for the individual created in His image, after His likeness. Man’s destiny beyond the Messianic Era, clearly revealed at the end of the book of Revelation, is to have a part in the government of the universe itself.

(For information on the government of the earth and the universe, past, present, and future — which includes angels and man — refer to the author’s book, The Most High Ruleth BOOK in this site.)

An Unveiling

The word “Revelation” (Revelation 1:1) is a translation of the Greek word apokalupsis, which means to “disclose,” “reveal,” “uncover.” And this word, along with its verb form (apokalupto), are together used forty-five times in the New Testament in passages such as Romans 16:25; 1 Corinthians 2:10; Galatians 1:12; Ephesians 3:3, 5; 1 Peter 1:7, 13; 4:13.

The book of Revelation, the Apokalupsis, the “Apocalypse,” is about a disclosure, an uncovering, an unveiling of that which the Father had previously given to and would accomplish through His Son (cf. John 3:34-35; 5:20-22; 7:16; 8:28). And that which the Father had previously given to and would accomplish through His Son is seen in both Old and New Testament Scripture as “all things” (cf. Genesis 24:36; 25:5; John 16:15; Colossians 1:16-18; Hebrews 1:2-13).

Then, more directly, and in the words of the book itself, that which is being made known pertains to a revelation of the Son Himself. This book is an opening up of that which relates all that the Father has given to and would accomplish through the Son, revealed through a revelation of the Son Himself.

And the revelation of the Son, according to this opening verse, is going to be accomplished through a specific, revealed means — through revealing “things which must shortly [Greek: tachos, ‘quickly,’ “speedily’] take place.” That is to say, once this revelation of the Son begins through an unfolding of future events, the revelation will occur in a quick or speedy fashion — actually over time covering little more than seven years.

(On the translation of tachos in the opening verse as “quickly” or “speedily,” refer to a cognate word, tachu, used seven times in this book, translated “quickly” each time [Revelation 2:5, 16; 3:11; 11:14; 22:7, 12, 20].)

According to John 1:1, 14, the incarnation was simply the Word (the Old Testament Scriptures) becoming flesh. There is the written Word (which is living [Hebrews 4:12]), and there is the living Word (which is the written Word, inseparably connected with the Father, made flesh).

The book of Revelation is thus an opening up of the Old Testament Scriptures through a Person, through the Word that became flesh. And the thought of an opening up of the Old Testament Scriptures extending to and including an opening up of the New Testament Scriptures as well is unnecessary, for there is nothing in the New that cannot be found, after some fashion, in the Old. If there were, there could not be the necessary corresponding completeness between the written Word and the living Word at a time before the New Testament even began to be penned.

The New Testament, at any point, of necessity, can only have to do with revelation that can be seen as having an Old Testament base. Revelation in the New Testament must bear the same inseparable connection with the Word made flesh as revelation in the Old Testament bears.

Thus, the existence of the Word made flesh preceding the existence of the New Testament clearly relates the truth of the matter concerning the content of the New Testament. The New can only be an opening up and revealing of that previously seen in the Old. To state or think otherwise is to connect the Word made flesh with one Testament and disconnect Him from the other — an impossibility.

In short, the Old Testament is complete in and of itself; the Word made flesh incorporates this same completeness, and the New Testament adds nothing per se to this completeness. Any supposed subsequent addition would be impossible, for this would be adding to that which God had already deemed complete through the incarnation, the Word being made flesh.

The preceding is why Christ, shortly after His resurrection, began at “Moses and all the prophets” (an expression covering the whole of the Old Testament) when He appeared to and began making Himself known to two disciples traveling from Jerusalem to Emmaus (Luke 24:13-31). The living Word, using the written Word, began putting together different facets of a word picture pertaining to Himself. And He could have gone to any part of the Old Testament to accomplish the matter, for the whole of the Old Testament was about Him.

Through this means, those being addressed would be able to see one (the word picture) alongside the other (the Word made flesh). And, comparing the two, they would be able to come to an understanding of not only the identity of the One in their midst but an understanding of that which had occurred in Jerusalem during the past several days as well.

This is the manner in which God has put matters together in His Word, making Himself, His plans, and His purposes known to man. And this is why the Son — God manifest in the flesh, the Word made flesh — undertook matters after exactly the same fashion when making Himself, His plans, and His purposes known to two disciples walking from Jerusalem to Emmaus on the day of His resurrection. Then the same thing is seen when He appeared to ten of the eleven remaining disciples (with Thomas absent) in Jerusalem a short time later (Luke 24:36-45; John 20:19-29).

And this is the manner in which the book of Revelation must be studied. Since it is an unveiling of the living Word, it is equally an unveiling of the inseparable Old Testament Scriptures. Thus, there is really only one way a person can come into a proper and correct understanding of the various things opened up and revealed in this book, which, of course, would be equally true of any other portion of Scripture.

(For a more comprehensive study of the preceding, refer to chapter 4, “The Word Made Flesh,” in the author’s book, Signs in John's Gospel by Arlen Chitwood and/or Bible One - Arlen Chitwood's Signs in John's Gospel, Ch. 4.  Also see Signs in John's Gospel Link and The Eight Signs in John's Gospel in this site.)

The word “signified” is a translation of the Greek word semaino, which is the verb form of the word for “sign” (semeion). The apostle John introduced, opened up, and developed matters in his gospel account through signs. And in the book of Revelation, matters are introduced, opened up, and developed in a similar manner.

God, throughout His revelation to man, shows an affinity for the use of types, numbers, signs, and metaphors to make Himself, His plans, and His purposes known. And this must be recognized; else man will find himself failing to go beyond the simple letter of Scripture (cf. 2 Corinthians 3:6-4:6).

(Editor’s note: A metaphor is a figure of speech in which an expression is used to refer to something that it does not literally denote, in order to suggest a similarity.)

Man, for example, will find himself understanding Biblical history but failing to understand the God-designed typical significance of that history. Or if numbers, signs, or metaphors are used — which they often are — he will fail to understand the God-designed significance of these as well.

At the very outset, God makes it clear that the book of Revelation has been structured in a particular manner, closely related to the manner in which John was led by the Spirit to structure his gospel.

The gospel of John was built around eight signs that Jesus had previously performed during His earthly ministry, and these signs were recorded and directed to the Jewish people during the time of the re-offer of the kingdom to Israel (which occurred between 33 AD and about 62 AD).

And the book of Revelation — dealing largely with the Jewish people once again (exclusively, along with God’s dealings with the nations through Israel, in Revelation 6-19, covering time and events in Daniel’s Seventieth Week) — uses the verb form of the word for “sign” at the very outset in order to reveal the manner in which this book has been structured.

To understand how the word semaino, translated “signified,” is used introducing the book of Revelation, note how John uses this same word three times in his gospel, in John 12:33; 18:32; 21:19. The context leading into each verse provides an illustrative statement that allows that which is stated in the verse to be understood. Note the first of these three usages, within context:

And I, if I am lifted up from the earth, will draw all peoples to Myself.
This He said, signifying [from semaino] by what death He would die. (John 12:32-33)

Aside from Revelation 1:1 and the three verses in John’s gospel, the only other usages of the word semaino in the New Testament are in Acts 11:28 KJV and Acts 25:27 KJV. And the same thought is set forth by the use of the word in these two passages, though the illustrative statement is inferred in the first usage.

Thus, “signified,” a translation of semaino, has to do with making something known by a manner that carries the reader from a somewhat indirect means to a direct means, from an illustrative statement as a means of explaining a matter. And this is seen accomplished in the book of Revelation centrally by the use of numerous numbers and metaphors, though other illustrative means are used as well. And all illustrative means of this nature in the book are, they would have to be, in line with the meaning of the word semaino and the manner in which this word is used elsewhere in the New Testament.

2) Through His Angel to His Servant John

God’s use of angels and angelic ministry comprises another major facet of the book of Revelation, forming another key to coming to a proper understanding of the book. God uses angels in all facets of His activities as He governs a universe from a place that Scripture locates by direction and through the use of a superlative — “the uttermost parts of the north” (Isaiah 14:13 ASV).

This place is located at a northern-most point, north of the earth. And this place in relation to the earth would be located more specifically north of Jerusalem; and more specifically yet, this place would be located north of the Temple Mount in Jerusalem; and even more specifically yet, this place would be located north of the brazen altar in the courtyard of the Temple located on the Temple Mount.

The brazen altar is where the sacrifices took place — “on the side of the altar northward before the Lord.” And sacrifices occurring at this brazen altar occupied center-stage in Scripture in exactly the same respect that Christ’s sacrifice at Calvary occupies center-stage in Scripture, for the former foreshadows the latter, with God requiring death and shed blood throughout (Leviticus 1:11; cf. Job 26:7; Psalm 75:6-7; Hebrews 9:22).

(Note in this respect that the place Christ was crucified, outside the city [John 19:20; Hebrews 13:12], would have had to be located directly north of the place where the brazen altar once stood — two unknown locations today [though the approximate, but not exact, location of the brazen altar on the Temple Mount could be known].

Regardless of claims, no one can go to Bethlehem or Jerusalem today and be directed to the exact places where Christ was born, died, or was buried and raised from the dead. There are traditional sites, but matters cannot move beyond tradition. And the reason for that would be evident.

First, man doesn’t need to go to these sites. The written Word, which provides all of the God-designed word pictures about the living Word, is complete and sufficient in and of itself; and, second, if man could go to and be assured that he was at one of these three locations, he would undoubtedly do exactly the same thing (and possibly more) that he has already done with the traditional sites, detracting from that which God deems important, that which is complete and sufficient in and of itself.)

All angels in God’s universal kingdom either rule provinces in the kingdom (e.g., the earth is one such province) or have some other type of connection with the rulership of the different provinces. That is to say, all activity of angels within the kingdom of God would have to be activity somehow connected with God’s universal rule within this kingdom.

In this respect, all angels would have some part in this rule, whether directly or indirectly. Some angels would rule as heads of state (ruling over provinces, as Satan presently rules over the earth); other angels would rule under these angels (as angels presently rule under Satan); others would hold positions as watchers and holy ones (as seen in Daniel 4);  others would occupy positions surrounding God’s throne  (as seen in Revelation 4; 5 and Revelation 7); and others would comprise the armies of heaven (as seen in the camp of Israel in the Old Testament, or as seen among those who will accompany Christ when He returns to the earth [cf. 2 Kings 6:17; Matthew 24:31; 2 Thessalonians 1:7; Revelation 19:14]).

Though God appeared in Moses’ presence and acted directly, God used angels when giving the Law
(Acts 7:53; cf. Deuteronomy 33:2; Psalm 68:17; Galatians 3:19; Hebrews 2:2). And something very similar occurred when John “was on the island called Patmos for the Word of God and for the testimony of Jesus Christ” (Revelation 1:9b). The Son acted directly in the revelation of Himself to John, as the Father had previously acted directly in that which was made known to Moses at Sinai (cf. Exodus 19:3ff; Revelation 1:10ff).

But, though direct intervention occurred by both the Father and the Son at these different times, angelic ministry was also involved. And in both instances a kingdom was in view — the Old Testament theocracy and the theocracy yet to exist.

Blessed Is He . . .

The book of Revelation is the only book in Scripture containing a specific statement at the beginning of the book relative to blessings awaiting the one hearing, reading, and keeping the things stated in the book (Revelation 1:3). However, though this is the only book that opens with a statement of this nature, the same thing would have to be true of any portion of Scripture. Such a thought could not be confined to just the book of Revelation but would have to be true concerning Scripture as a whole, for the whole of Scripture presents one complete picture, by and through numerous word pictures, of all facets of the person and work of Jesus Christ. And one part cannot really be placed above another part in this respect. The book of Revelation simply cannot be separated in this manner from the whole of Scripture, for this book is about the whole of Scripture (cf. Psalm 12:6; 138:2; 2 Timothy 3:15-17).

The book of Revelation brings all previous revelation together in an apex, with the “mystery of God” being brought to a completed state in this book (Revelation 10:7). And that would possibly account for this statement being found in the book of Revelation alone, though not really restricted in application to this book alone.

(Numerous things in the New Testament are referred to through the use of the word “mystery.” For example, there is the “mystery” of the kingdom [Mark 4:11; ‘mysteries’ in Matthew 13:11; Luke 8:10], the “mystery” of Israel’s blindness [Romans 11:25], the “mystery” of the rapture of the Church [1 Corinthians 15:51], the “mystery” revealed to Paul [Ephesians 3:3], the “mystery” of Christ [Ephesians 3:4], the “mystery” of Christ and the Church [Ephesians 5:32], the “mystery” of God [Colossians 2:2], the “mystery” of iniquity [2 Thessalonians 2:7], the “mystery” of the faith [1 Timothy 3:9], the “mystery” of godliness [1 Timothy 3:16], and the “mystery” of the woman and the beast [Revelation 17:7].

The word “mystery” is a translation [more of an Anglicized form] of the Greek word musterion. The word, as it is used in Scripture, has to do with that which cannot be explained by man, requiring an opening up by divine means. The word has to do with something revealed in the Old Testament, which is later more fully opened up and developed in the New Testament. Apart from divine revelation in the Old Testament, man couldn’t know about the mystery in the first place; then, apart from divine revelation in the New Testament, the mystery would not be opened up and further revealed.

In the preceding respect, a mystery, contrary to common teaching and thought in certain circles, cannot be something completely new, separate from and unknown in the Old Testament. The fallacy behind that type of reasoning has previously been discussed in this chapter. There is nothing in the New that is not in the Old; else, as previously stated, the Word made flesh before the New was penned would have to be separated from the New — an impossibility.)

The “mystery of God” in Revelation 10:7 —  the revelation of God, which began with Genesis 1:1 — has, at this point in the book, been opened up and fully revealed through a revelation of the Son (Revelation 1:1ff;
cf. Colossians 2:2 ASV, “. . . the mystery of God, even Christ”). And the completion of God’s revelation surrounding this mystery can occur at this mid-point in the book for the same reason that “the kingdom of the world” can become that “of our Lord, and of His Christ” in Revelation 11:15 ASV, at this mid-point in the book as well.

In both instances (Revelation 10:7; 11:15) the seventh trumpet has sounded, signaling a completion of God’s judgments upon the earth-dwellers. And a completion of these judgments can be seen at this point in the book (depicted by both verses) because, as the seven trumpets form the judgments of the seventh seal of the seven-sealed scroll seen in chapters five, six, eight, and nine, the seven bowls (KJV: vials) of wrath about to be poured out are seen when the seventh trumpet sounds (Revelation 10:1-11; 15:1-16:17). Thus, these seven bowls, as well, form revealed judgments occurring when the seventh and last seal of the scroll is broken. They, as the seven trumpets, form the judgments of the seventh seal.

This is why, in Revelation 5, a search is made only for One who would be worthy to take the seven-sealed scroll from God’s right hand and open the seven seals, with nothing stated about a sounding of the seven trumpets or a pouring out of the seven bowls. Since the seven trumpets form the judgments of the seventh seal (Revelation 8:1-2), and the seven bowls are seen when the seventh trumpet sounds, the whole of God’s judgments in chapters six through eighteen are encompassed within the breaking of the seven seals of the scroll. Thus, the search in chapter five is only for One who would be worthy to take the scroll that God held in His right hand and to open the seals of this scroll.

(The structure of the book of Revelation in the preceding respect [e.g., how the end can be seen in the middle of the book, in Revelation 10; 11 {11b}], along with the relationship of the trumpet and bowl judgments to one another, is dealt with at length in subsequent chapters in this book [particularly in Revelation 8; 9; 10; 11 and Revelation 13-19, which deal with the seven-sealed scroll and the breaking of the seals on the scroll].)

It is within a book where everything is brought to an apex — where Old Testament Scripture concerning God, Israel, and Gentile world power during the Times of the Gentiles is opened up and fully revealed — that the Spirit, through John, began the book by calling attention to the blessings reserved for those reading, hearing, and keeping those things contained in the book.

The thought of reading and hearing would need no clarification, but the thought of keeping would. For example, how is a person to keep parts of the book relating to judgment, etc.? The word translated “keep,” tereo in the Greek text, does normally mean “to keep.” However, as in any language, context will often determine and govern different ways that a word is used and is to be understood. And such would be the case with tereo in Revelation 1:3.

The word, for example, is used in Matthew 23:3; 28:20 more in the sense of “observe,” as translated in the KJV and NASB. And the word, contextually, is used in a similar sense in Revelation 1:3 NASB — “observe” or “give heed” ( NASB). In this apex of revelation, where Old Testament Scripture is opened up and revealed, blessings have been promised for those who read, hear, and observe or give heed to the things being made known to and recorded by John.

And the text goes on to provide a reason, stating, “for the time is near” (“at hand” in the KJV [Revelation 1:3 KJV]).

The expression “at hand” (KJV) is the same expression used in Matthew 3:2; 4:17 when John and Jesus announced the kingdom of the heavens as being “at hand.” The Messianic King was present in Israel’s midst, with an offer of the kingdom, contingent on the nation’s repentance. Thus, the announcement of the kingdom could be made in this manner.

And something very similar is seen in Revelation 1:3. The full revelation of the Son, from the Old Testament Scriptures, is about to occur. God will complete His dealing with both Israel and the Church during Man’s Day, bringing these dealings to a full end; and this will be for purposes having to do with the Messianic Era. Then God’s Son, with Israel and the Church occupying their proper positions in the kingdom, will take the scepter and reign.

Thus, the same expression, “at hand,” as seen when Christ was on earth the first time, with the kingdom in the offing at that time, could only aptly describe the circumstances, conditions, and time seen in this closing book in Scripture.

Chapter 2

The Revelation of Jesus Christ (2)

John, to the seven churches that are in Asia: Grace to you and peace from Him who is and who was and who is to come, and from the seven Spirits who are before His throne,

and from Jesus Christ, the faithful witness, the firstborn from the dead, and the Ruler over the kings of the earth. To Him who loved us and washed us from our sins in His own blood,

and has made us kings and priests to His God and Father, to Him be glory and dominion forever and ever. Amen.

Behold, He is coming with clouds, and every eye will see Him, even they who pierced Him. And all the tribes of the earth will mourn because of Him. Even so, Amen.

“I am the Alpha and the Omega, the Beginning and the End,” says the Lord, “who is and who was and who is to come, the Almighty.” (Revelation 1:4-8)

The opening three verses of the book of Revelation (Revelation 1:1-3) relate both the subject matter of the book and the means that God used to convey His Word as the Spirit of God moved John to pen the things that he had both seen and heard.

The announced subject matter of the book is an unveiling, a revealing of Jesus Christ. It is an opening up and a making known of Old Testament Scripture through the Word that became flesh, through God’s Son (cf. Luke 24:25-27, 44-45).

The means of conveying the written Word through the living Word in this book was accomplished through angelic ministry, with John being removed from Man’s Day and placed, at a future time, in the Lord’s Day. And at this future time in the Lord’s Day, John was allowed to see and hear that which the Spirit moved him to record.

The next five verses (Revelation 1:4-8) then carry the reader through a description of God’s Son, as God would have man to see and understand specific things about His Son. And this would be with a view to that which is about to subsequently be made known through an opening up and unveiling of the living Word.

The whole of the matter surrounding God’s description of His Son throughout these verses centers on regality. And, reflecting back on the Old Testament, from which material in the book of Revelation is drawn, the whole of the Old Testament moves toward a future day that is being revealed through God’s Son in this book.

The One whose right it is to rule is about to take the scepter and reign over the earth, as seen in Psalm 2, Psalm 110, and numerous other Old Testament passages. And it is these passages — the written Word, the Old Testament Scriptures — which are being opened up and revealed in the book of Revelation through the living Word.

The One Who Is, Who Was, and Who Is to Come

The words “who is and who was,” referring to God the Father in Revelation 1:4, are used in this same sense in four other verses in this book (Revelation 1:8; 4:8; 11:17 and Revelation 16:5 NASB). The words “and is to come” can be found in the first two references, the presence of these words is open to question in the third reference (some Greek manuscripts have the words, some don’t), but the words are not found in the Greek text of the fourth reference. A word referring to holiness is used in the fourth reference instead — “the One existing, and the One who was, the Holy [or ‘righteous’] One.”

The same things are said about both the Father and the Son by the statement appearing in Revelation 1:4 and then repeated in Revelation 1:8. The first reference (Revelation 1:4) has to do with the Father, and the second reference (Revelation 1:8) has to do with the Son. Thus, both the Father and His Son are seen as the One “who is and who was and who is to come.”

The first two expressions (“who is,” and “who was”) are timeless. Both are translations of the same Greek word (eimi), which would not include any thought of a beginning or an ending (like the English words “to be” or “being”).

In the Greek text, the first (translated, “who is”) is a present participle, and the second (translated, “who was”) is a verb in the imperfect tense. Both together show continuous, timeless action existing throughout all of the past, into the present, without any thought of ending.

Thus, as seen in these two verses (Revelation 1:4, 8), both the Father and the Son exist in a co-equal sense throughout all time, without reference to a beginning or an ending. And the coming of the Father (Revelation 1:4) occurs through a coming in the person of His Son (Revelation 1:8).

According to John 1:1, 14a:

In the beginning was the Word, and the Word was with God, and the Word was God. . .

And the Word [became] flesh . . . . (John 1:1, 14a)

In John 1:1, eimi, the same verb used in Revelation 1:4, 8, is used in the imperfect tense three times in the Greek text (same tense as used in Revelation 1:4, 8; 4:8; 11:17; 16:5). “God” and ”the Word” are seen as one and the same; and continuous existence, without reference to a beginning or an ending, is seen occurring during past time through the use of this imperfect tense. Also, there is no definite article before “beginning” in the Greek text, for God, His Son, and His Word have no beginning, as they have no ending.

Then, in the first part of Revelation 1:14, the Word from verse one, which was identified as God and seen to have existed throughout all past time, “was made [became] flesh and dwelt among us . . . .” The verb used in this verse (“was made” in KJV), though translated the same as eimi in verse one (in the KJV), is from an entirely different word in the Greek text — ginomai. And ginomai in verse fourteen, unlike eimi in verse one, is not used in the same timeless sense.

Ginomai calls attention to a definite beginning point, which occurred at the time of the incarnation (which is shown by an aorist tense in the Greek text [rather than an imperfect tense as seen with eimi in John 1:1], with the aorist tense calling attention to a past action that has been attained, completed). The Word, inseparably identified with both the Old Testament Scriptures and with God, became flesh at a point in time in the person of the Son.

The incarnation is nothing more and nothing less than God becoming “flesh” in the person of His Son (cf. John 10:30; 14:9). And, in turn, the incarnation is nothing more and nothing less than the Old Testament Scriptures (which are inseparably identified with God and are, in their entirety, about His Son) being set forth in a manner other than in written form. The incarnation has to do with the written Word, being revealed through “flesh,” in the person of the Man Christ Jesus.

In the preceding respect, as seen in John chapter one, the Father, the Son, and the Word are inseparable. Yet the Word is in man’s possession on earth today, with both the Father and Son in heaven. And in heaven, the Son is seated on the right hand of His Father (Psalm 110:1; Revelation 3:21).

Explain the matter? Impossible! Finite, fallen man, relative to the discussion at hand, cannot go beyond simply reading and believing that which Scripture reveals. Man is not called upon to explain an inseparable, yet separable, Father, the living Word, and the written Word. Rather, he is called upon to believe that which God has stated about the matter.

Thus, as seen in the text and in corresponding Scripture, the book of Revelation, being an opening up and an unveiling of God’s Son, is simply an opening up and unveiling of the Old Testament Scriptures in the form of “flesh.” And, as well, this book is an opening up and unveiling of God, who is “spirit” (John 4:24 NASB [not “a Spirit,” as in the KJV, but simply “spirit,” i.e., “God is spirit”; ref. NASB, NIV, Weymouth, Wuest]).

(The inclusion of an indefinite article in John 4:24 in the English translation completely changes the meaning of the verse and does away with the anarthrous use of the word seen in the Greek text. The Greek text, unlike English, does not contain indefinite articles, only definite. And there are reasons why the definite article is either used or not used before words. The inclusion of the article emphasizes identity; and when the article is not used, character is emphasized instead.

For example, 1 John 4:8b states, “God is love.” There is no article, and character is centrally in view. God, as to His essence, His being, is love. And the same thing is in view through the use of the word “spirit” in John 4:24. Character is centrally in view. God, as to His essence, His being, is spirit.

Note what the inclusion of an indefinite article in the translation of John 4:24 does to the meaning of the text. Reading “God is a Spirit” not only completely does away with the correct meaning of the verse but it moves the thought into the physical realm [where it doesn’t belong at all], leaving the reader with a completely erroneous view of God.)

Understanding that the book of Revelation is a revealing, an unveiling of the Son, the inseparable connection between God, the Son, and the Word can, as well, be seen in the statement in Revelation 10:7:

but in the days of the sounding of the seventh angel, when he is about to sound, the mystery of God would be finished [brought to an end, completed, fully opened up and revealed], as He declared to His servants the prophets (cf. Amos 3:7).

“A mystery” in the New Testament has to do with Old Testament revelation further opened up and revealed in the New. And since the book of Revelation is about an opening up and revealing of the Old Testament through the One who became “flesh,” inseparably identified with God, the things surrounding God would, as well, be opened up and revealed at the same time, through this same means.

Things about God in the Old Testament, not fully opened up and revealed in the Old Testament (referred to as a mystery in Revelation 10:7), is seen as fully opened up and revealed in the person of the Son in the book of Revelation.

That’s what the book is declared to be about. The book is simply an opening up and a revealing of those things from the Old Testament Scriptures that yet remain a mystery, yet remain to be opened up and revealed about God and His Son. And this is accomplished by means of God, through His Son, opening up and revealing Himself, as seen in this book.

(The mystery of God can be fully opened up and revealed when the seventh trumpet has sounded — at a mid-point in the book — because, as the seven trumpets are contained in the seventh seal of the seven-sealed scroll [Revelation 8:1ff], the seven bowls of wrath [about to be poured out] are seen when the seventh trumpet sounds [Revelation 10:1ff].

Thus, the judgments revealed through the sounding of the seven trumpets include judgments seen in the seven bowls. And when the seventh trumpet has sounded, the whole of God’s judgments upon the earth-dwellers can be looked upon as having occurred, for, the seven bowls, as the seven trumpets, reveal judgments occurring when the seventh seal is broken as well.

This is why in Revelation 11:15 ASV, with the sounding of the seventh trumpet, it can be stated:

The kingdom of the world is become the kingdom of our Lord and of His Christ: and He shall reign forever and ever [ASV].)

The Ruler of the Kings of the Earth

The description of Christ is that of a King with His co-heirs (Revelation 1:5-6). Israel and the nations are brought into the picture immediately following (Revelation 1:7). Then there is the picture of His eternality, with no beginning or ending (Revelation 1:8). And throughout these four verses (Revelation 1:5-8), the coming intervention of this Individual into the affairs of man once again can be seen.

Things are not going to go on and on, uninterrupted, in man’s affairs as they occur during Man’s Day. God works with set times (known only to Him) in connection with circumstances (usually brought about by man’s failures). In history, God has always stepped into man’s affairs when the time and circumstances were right. And He will do the same thing again yet future.

The current Middle East situation, for example, is not only about to tumble completely out of control but it will tumble completely out of control. God will allow this to occur for a revealed purpose. And, because the problem is of a spiritual nature that man has no control over, man can’t do anything about the inevitable.

The whole of the matter lies in God’s hands, under His sovereign, providential control of all things. And when the time and circumstances are right — when God’s purpose for allowing conditions in the Middle East to become so completely out of control that “unless those days were shortened, no flesh would be saved” (Matthew 24:22) — God will once again step into the affairs of man and straighten the whole of the matter out.

That’s really what the book of Revelation is about. It is about “the time of the end,” when God once again steps into man’s affairs — a time not only dealt with extensively by the Old Testament prophets but a time that the world is rapidly approaching. And the book has to do with more than God just stepping in once again. The book details a final intervention in order to bring 6,000 years of redemptive work to a close and usher in the Messianic Era.

(For additional information on the Middle East situation, as it exists today, refer to 

Bible One - The Intractable Middle East Problem by Arlen Chitwood, Part I, pdf  and  Part II.)

1) Seven Spirits, Faithful Witness

The “seven spirits” before God’s throne (Revelation 1:4) are seen in connection with “the faithful witness” of the Son (Revelation 1:5). These seven spirits are referred to in Revelation 3:1; 4:5; 5:6, and the faithful witness of the Son can be seen in Revelation 1:2, 9; 3:14; 22:20 (cf. John 18:37).

There is an inseparable connection between the two. “Seven” is a number showing the completeness of that which is in view. The unveiling of the Son, “which God gave to Him,” is in view (Revelation 1:1). And the seven spirits emanating from God’s throne, in connection with the faithful witness of the Son (contextually, the unveiling seen in this book), would show the manner in which all things surrounding the introductory statement in verse one is brought to pass.

The Father, through His Son, brings the whole of that which is in view to completion. And parts of verses four and five form additional commentary on verse one (Revelation 1:4-5, 1), providing the reader with more of an understanding of the means that God uses to bring to pass that which is about to be opened up and revealed in this book.

2) First Begotten, Prince

The word “firstborn” (KJV: “first begotten”) is a translation of the compound Greek word prototokos. This word is made up of protos, meaning “first” and tikto, meaning “to beget,” “to bring forth.” This is the word used in the Septuagint (Greek translation of the Old Testament) in Exodus 4:22, which states, “Thus says the LORD: ‘Israel is My son, My firstborn.’”

The word is used relative to Christ in Revelation 1:5 in exactly the same sense that it is used relative to Israel in Exodus 4:22. In both instances God’s firstborn Sons are in view; and in both instances, death, burial, resurrection, and ultimately regality, are inseparably in view as well.

Note how all of this is set forth in the Exodus account under Moses.

God’s firstborn son, Israel, by/through a vicarious death, is seen as dead in Exodus (both national Israel and individual Israelites are seen in this respect, for a lamb dies “for an house [both for the house of Israel and individual families in the nation]” (cf. Exodus 4:22; 11:4-5; 12:1ff). Then there is a subsequent burial in the Red Sea and a rising up out of the place of death on the eastern banks of the Sea, removed from both Egypt and the Sea (Revelation 14; 15). And all of this is with a view to one goal — realizing an inheritance in another land and exercising the rights of the firstborn therein.

This is something set forth symbolically through baptism, relating to Christians, today.

Exactly as in the type in Exodus, baptism pictures a burial after the firstborn has died, vicariously (in this case, through appropriating the shed blood of Christ, available because of and through His finished work at Calvary). And, also as in the type, resurrection is to occur following burial, which is pictured through a rising up out of the baptismal waters, exactly as a rising up out of the Sea in the type.

Then, having come up out of the waters, out of the place of death, the Christian is to “walk in newness of life,” setting his mind on “those things which are above . . . not on things on the earth [exactly as the Israelites under Moses were not to look back to Egypt but out ahead]” (Romans 6:4; Colossians 2:12; 3:1-2). And the end or goal of the matter for Christians under Christ is exactly the same as seen for the Israelites under Moses — realizing an inheritance in another land and exercising the rights of the firstborn therein.

This is the manner in which Christ is presented in Revelation 1:5, when seen as “the firstborn [KJV: ‘first begotten’] of the dead.” And because Christ occupies this position, when “the revealing [KJV: ‘manifestation’] of the sons of God” occurs, when God brings “many sons to glory,” God’s Son will then occupy the position of “the firstborn among many brethren” (Romans 8:19, 29; Hebrews 2:10).

Note Colossians 3:3-4 in this respect. The third verse has to do with Christians during present time, and the fourth verse has to do with Christians during future time (cf. John 12:23-25):

For you died and your life is hidden with Christ in God.
When Christ who is our life appears, then you also will appear with Him in glory. (Colossians 3:3-4)

Christ being referred to as “the firstborn of the dead” in Revelation 1:5 is in connection with Christ also, immediately following, being referred to as “the ruler over [KJV: ‘prince of’] the kings of the earth.” The word translated “ruler” [KJV: “prince”] in verse five is archon in the Greek text, referring to a “ruler.” And this is in connection with the whole of the matter — the immediate context, the book as a whole, and related Scripture.

3) Loved Us, Loosed Us

Based on manuscript evidence and contextual usage, “loosed,” rather than “washed,” would appear to be the preferred translation in Revelation 1:5 NASB.

In the Greek text, the word for “loose” is luo, and the word for “wash” is louo. There is not only a close spelling of these two words but a similar-sense etymological use as well. Some manuscripts have luo, and some have louo. A letter has either been dropped or added to the word. And, considering the context, which is regal (a king frees by issuing a royal decree), evidently the latter has occurred, making the KJV text incorrectly read “washed” instead of “loosed.”

The whole of the matter begins with redemption, a “loosing” from sin, which is with a view to ultimately bringing fallen man back into the position where he can realize the purpose for his creation in the beginning — “. . . let them have dominion [‘let them rule’]” (Genesis 1:26-28). And God’s love surrounding the matter is seen in God’s character. God, as to His essence, His being, is “love” (1 John 4:8). This is why John 3:16 begins, “For God so loved . . . .” As seen in this verse and elsewhere, God will not manifest Himself apart from His revealed character.

(Note something often misunderstood relative to God revealing Himself through love — God’s harsh treatment of individuals and nations during and at the end of the coming Tribulation, along with His treatment of the unsaved following the Millennium.

On the former, God’s love for His son, Israel, is so great that He has decreed that blessings or curses are contingent on man’s treatment of His son [e.g., Matthew 25:31-46].

On the latter, God’s love for His Son, Jesus, is so great that He has decreed that man’s eternal destiny will rest on man’s acceptance or rejection of His Son. [e.g., John 3:18; Revelation 20:11-15].)

God’s redemptive work, emanating from His love, began in Eden following man’s sin. God slew one or more animals, took the skin, and clothed Adam and Eve. Death and shed blood occurred, which set an unchangeable pattern for God’s continued redemptive work.

The matter is seen in a two-fold sense in the story of the Israelites under Moses in the type in Exodus.

First, a redemptive work resulted in the death of the firstborn in Egypt; then, a continuing redemptive work (for a people already redeemed) subsequently occurred through Aaron’s high priestly ministry after the Israelites had been removed from Egypt. And both were based on death and shed blood and were with a view to that which lay out ahead — an inheritance as God’s firstborn son, to be realized in another land.

The matter, as well, is seen in a two-fold sense with respect to Christians under Christ in the antitype today.

First, a redemptive work has resulted in the death of the Firstborn in the world (exactly as it occurred in connection with the death of the firstborn in Egypt over 3,500 years ago); then, a continuing redemptive work subsequently occurs through Christ’s present high priestly ministry for Christians, who are in the world but not of the world (exactly as is seen through Aaron’s ministry in the camp of Israel [John 15:19; 17:14-16;
cf. John 18:36]). And, exactly as in the type, both are based on death and shed blood and are with a view to that which lies out ahead — an inheritance as God’s firstborn son, to be realized in another land.

4) Made Us a Kingdom, Priests

The expression, “kings and priests,” in Revelation 1:6; 5:10 could be better translated, “a kingdom, priests.” The expression is similar to and in keeping with the one in 1 Peter 2:9, “a royal [‘kingly’] priesthood [referring to a body of priests in a kingdom].” And the Septuagint translators used the identical wording seen in 1 Peter 2:9 (relative to Christians) in God’s description of Israel in Exodus 19:6 — “a kingdom of priests.”

The picture is that of one kingdom with a body of priests, whether in a past or future theocracy, and whether relative to Israel or Christians.

In the past theocracy, “God,” in the nation’s midst, was the King. “Israel,” because of God’s presence as King, formed a kingdom; and the Israelites in the kingdom were looked upon as priests, with the nations to be ruled by and blessed through Israel, “a kingdom of priests.”

This is the position that Israel will occupy yet future when the theocracy has been restored, with Christians occupying exactly the same position from a heavenly sphere under Christ. And Christians can occupy such a position only because, “in Christ,” they are “Abraham’s seed [the only seed through which all spiritual blessings flow], and heirs according to the promise” (Galatians 3:26-29). 

Chapter 3

The Revelation of Jesus Christ (3)

Behold, He is coming with clouds, and every eye will see Him, even they who pierced Him. And all the tribes of the earth will mourn because of Him. Even so, Amen. (Revelation 1:7)

That part of the apokalupsis dealt with in the book of Revelation — an unveiling of Jesus Christ, seen through an unfolding of events in the book of Revelation — has to do with end-time events occurring immediately preceding, at the time of, and following the Son’s return to the earth.  And verse seven (Revelation 1:7) of the eight introductory verses (Revelation 1:1-8 NASB) brings this facet of the book into full focus.

That which is encompassed in Revelation 1:7 has to do with more than just Christ’s return immediately following the Tribulation.  It also covers events immediately preceding the Tribulation, having to do with His return as well.  And the whole of the matter surrounding Christ’s return is to be looked upon as one coming or one return, not two comings or two returns as is often taught.

That is to say, Christ’s coming, His return, encompasses not only events surrounding the removal of the Church preceding the Tribulation but also events surrounding Israel and the nations following the Tribulation.  This is simply the way in which the matter is dealt with in Scripture, which can be clearly seen in the book of Revelation.

Immediately after the statement in Revelation 1:7, connecting the unveiling from Revelation 1:1 with Christ’s coming, is a statement having to do not only with the Son’s eternality and deity but also with the Son’s coming from the previous verses (cf. Revelation 1:4, 8).  Christ’s coming, with attendant events, then immediately begins to be developed in the book (Revelation 1:9-4:11), with much of the remainder of the book given over to events anticipating the completion of His return at the end of the Tribulation (Revelation 5-20 [20a]).

(Individuals failing to understand the singular sense of Christ’s return as presented in Scripture are sometimes led into a false teaching surrounding the timing of the removal of the Church.  Some erroneously teach that there are two returns, one before the Tribulation for the Church and the other after the Tribulation to deal with Israel and the nations.  Others correctly see that Scripture deals with Christ’s return in a singular sense, but they often erroneously see this return occurring only at the end of the Tribulation.  And viewing matters after this fashion, they sometimes seek to bring the removal of the Church into this singular sense of Christ’s return by moving the timing of this removal to the end of the Tribulation, where it doesn’t belong at all.

Thus, one error has fostered another, which is often the case when error in biblical interpretation begins to surface.  Remaining with biblical terminology and understanding matters after the manner in which they are presented in Scripture is of vital importance.  It is not necessary to understand all of the details in order to simply accept the matter as Scripture presents it.  Details surrounding a matter can be progressively learned over time.  The important thing is to stay with truth and not be led into error.)

Behold, He is Coming with Clouds

When Christ returns, whether at the time of the removal of Christians preceding the Tribulation or at the time when He deals with Israel and the nations following the Tribulation, He will be accompanied by angels.  In Scripture, God is seen using angels in all facets of His activity.  God is seen acting directly in all matters, but such actions are invariably brought to pass through angelic activity.

God has established fixed laws, and angels act under these fixed laws.  And, with angels acting under these fixed laws, their actions become God’s actions.

There are a number of classic examples in Scripture, but two will suffice — the destruction of the cities of the plain in Genesis 18; 19 and the giving of the Law through Moses, beginning in Exodus 22.

In the destruction of the cities of the plain, in Genesis 19:13, two angels revealed that they would destroy these cities; for the Lord had sent them to destroy the cities (referring to Sodom alone in the passage, though four cities were destroyed [Deuteronomy 29:23]).  Then in Genesis 19:24 it is recorded that the Lord destroyed these cities.  And it is a simple matter to understand exactly what occurred if one understands how God uses angels in all facets of His activities.

The two angels, acting under fixed laws established by God, destroyed the cities.  And their actions, because of the manner in which they were performed, were viewed as the Lord’s actions as well.

The giving of the Law occurred in the same manner.  Though God is seen giving the Law in a direct manner — “written with the finger of God” (Exodus 31:18) — it was, as well, given “by the direction of angels” (Acts 7:53; cf. Deuteronomy 33:2; Psalm 68:17; Galatians 3:19; Hebrews 2:2).

Exactly the same type of interchange between God and angels is seen at the time of Christ’s return.  Though Christ will be directly involved with Christians, Israel, and the nations at this time, angelic activity is seen throughout.

The voice of the archangel will be heard at the time of Christ’s shout surrounding the resurrection and removal of Christians from the earth.  And multiplied thousands, possibly millions of angels will accompany Christ, not only at this time but in connection with judgment to follow — a judgment dealt with in the opening three chapters of the book of Revelation (cf. Matthew 16:27; 2 Thessalonians 1:7; Jude 1:14-15).

Then, in connection with that facet of Christ’s return when He deals with Israel and the nations, again innumerable angels will accompany Him (Revelation 19:14; cf. Deuteronomy 33:2; 2 Kings 6:17; 19:35).  It is specifically stated that the God of Israel, following Israel’s repentance, will personally “gather you [the Jewish people] again from all the nations” where He had scattered them (Deuteronomy 30:1-3; Ezekiel 34:13; 36:24ff; 37:12-14; 39:25ff).  But it is also specifically stated that God will accomplish this task through angelic activity in connection with His Son’s return (Matthew 24:29-31).

The preceding should shed light on something extensively seen throughout most of the book of Revelation.  This book deals far more extensively with angelic activity in connection with God’s activity than any other book in Scripture.  Though such activity exists throughout these other books and is, at times, mentioned or dealt with, the book of Revelation stands alone in fully opening up and revealing this activity for all to see.  And this would be in complete keeping with the fact that this book completes the full revelation, from the Old Testament, of not only the Son but the Father as well (Revelation 1:1; 10:7).

The Son seen returning “with clouds” in Revelation 1:7 may very well be a dual metaphorical reference to both deity and angels.  “Clouds” are sometimes used in Scripture in connection with deity (e.g., Exodus 13:21-22; 14:19, 24; 19:9; Psalm 104:3; Isaiah 14:14; 19:1; Daniel 7:13; Matthew 17:5; 26:64; Acts 1:9; 1 Corinthians 10:1-2).  And the reference to “clouds” could very well include the myriads of angels (i.e., clouds of angels, connected with deity, with their actions being the Lord’s actions).

The former (deity) is undoubtedly referenced through the use of the word “clouds,” and the latter (a possible reference to accompanying angels) may be included as well.  But to contend for the latter as also being referenced is unnecessary, for other scriptures provide this type of information.

(It is often taught and, consequently, understood by many that Christians will return back to the earth with Christ at the end of the Tribulation.  The basis for this type of teaching is taken mainly from a statement in Revelation 19:14:

And the armies in heaven, clothed in fine linen, white and clean, followed Him on white horses. [Revelation 19:14]

Some expositors seek to limit this reference to Christians alone, and others seek to see a reference to not only Christians but to angels as well.  The matter, either way it is viewed in the preceding respect, presents a twofold problem:

1.  Any time those returning with Christ are identified, they are always identified as angels, sometimes referred to as “holy ones” [Hebrew: kodesh; Greek: hagios; cf. Deuteronomy 33:2; Matthew 16:27; Jude 1:14].  The translators of the Septuagint [Greek version of the Old Testament] rendered the word kodesh in Deuteronomy 33:2 as aggeloi [angels] rather than a plural form of hagios, “holy ones.”  Thus, they provided commentary rather than a translation of the word, knowing that the use of “holy ones” was a reference to angels in this text.

2.  Biblical typology would show the fallacy of the teaching that Christians [still Christ’s bride at this time, about to become His wife] will return to the earth with Christ.  For example, when Joseph dealt with his brethren, his wife was in another part of the palace.  And Moses’ wife only went part way with him when he returned to Egypt to deal with His brethren [Genesis 45:1ff; Exodus 4:20-31; 18:2].

[As developed later (Chapters 8, The Seven Sealed Scroll, and 9, Redemption, Marriage, Regality), Christ’s bride, having previously been revealed by decisions and determinations at the judgment seat (Revelation 1-3 [1b]), will not become His wife until the completion of all the judgments revealed by the breaking of the seals on the seven-sealed scroll in Revelation 5.  And these judgments will not be complete until Christ returns and overthrows Gentile world power, seen in Revelation 19:11-21.  The marriage of Christ and His bride are part and parcel with these judgments.]

As in Biblical typology, Christ’s bride [about to become His wife] will not be with Him when He returns to the earth to deal with His brethren in the antitype of that which is seen in the accounts of Joseph and Moses.  Moses’ wife returning part way with him may show Christ’s bride also returning part way with Him, but remaining in the New Jerusalem above the earth while Christ, accompanied by angels, returns on to the earth to deal with Israel and the nations.

Aside from the preceding, Christ’s wife in that day would not be described as “the armies in heaven,” as seen in Revelation 19:14.  This is a description used of angels, not of a bride or wife [2 Kings 6:17; Joel 2:11].)

1)  Every Eye Shall See Him

Christians will see Christ following the removal of the Church, preceding the Tribulation; and those surviving the judgments of the Tribulation, among the nations of the earth, will see Him at the completion of His return following the Tribulation.

Sometimes the words “every” or “all” are used in Scripture in a sense that is not necessarily all-inclusive.  For example, Matthew 3:5-6 states that “Jerusalem, all Judea, and all the region around Jordan” not only went out to hear John but “were baptized by him in the Jordan, confessing their sins.”  But in the very next verse (Matthew 3:7), that which is stated about the Pharisees and Sadducees clearly excludes them from what would appear to be an all-inclusive statement in the previous two verses.  Thus, it is evident from the context how the word “all” is being used.

Something similar is seen through that which is stated about the signs being manifested in Israel's presence in Matthew 4:23-25.  “All” is used several times in these verses, and, again, it is evident from the context that the word is not used in an all-inclusive sense.  Rather, the word is used in a more exclusive sense, having to do with activity where Christ was ministering or where word concerning His ministry had spread, not necessarily as a reference to every single part of the region or to every sick person in that region.

And the same could only be true concerning Christ’s return, with “every eye” seeing Him.  People seek to envision how this will occur, seeing it perhaps occurring on TV or other means.  But all the speculation is unnecessary.  “Every eye” may not necessarily see Christ as some may think of this at the exact time of His return at the end of the Tribulation.  He will return to a point in the Middle East (to the Mount of Olives, east of Jerusalem), and individuals at that time will be residing at various places worldwide.

Activity will be centered in the Middle East, and those there will see Him in a very personal manner, particularly those present when He treads the winepress (Isaiah 63:1-6).  The Gentile nations coming against Israel and Israel’s Messiah in that day will be brought into complete disarray, followed by the complete and utter destruction of Gentile world power (Psalm 2:1-5; Ezekiel 38:18-23; 39:1-8, 21-23; Daniel 2:44-45; 7:8-14; Joel 2:1ff; 3:1ff).

If the reference in Revelation 1:7 is thought of in the sense of “every eye” seeing Christ at the exact time of His return, the matter should undoubtedly be thought of in more of a relative rather than absolute sense.  But, if “every eye” seeing Christ is thought of in a larger context (over ensuing time), then the matter could only be understood in an absolute or all-inclusive sense.

Christians throughout the present dispensation (both those raised from the dead and those removed without dying) will, individually, stand before Christ as He sits upon His judgment seat, with every Christian seeing Him.  Then, after numerous individuals in the Middle East have personally seen Christ, He will reign for 1,000 years both on and over the earth, where every individual living during that time would be able to personally see the One who, at long last, will have brought peace to a troubled earth.  And then all of the unsaved dead will one day see Him at the Great White Throne judgment following the Messianic Era.

Thus, if the statement is not to be understood as all-inclusive surrounding events at the time of Christ’s return, it can only be understood as all-inclusive if viewed in a broader sense.

2)  They Who Pierced Him

Then Israel is specifically singled out from among the nations of the earth, from among those on the earth who will see Him in that day.  And if every single Jew still alive and on the earth does not see Him at the exact time of His return, such is immaterial, for they will see Him at later points in time.

Something often overlooked in connection with Israel and the nations seeing Christ at the time of His return is the fact that Israel will be re-gathered from a worldwide dispersion before Gentile world power is destroyed.

To set the stage for the preceding, in the middle of the Tribulation the Jews in the land of Israel, forming the present nation of Israel, are going to be uprooted and driven out among the Gentile nations once again.  An Israeli nation, as it exists in the Middle East today, will not exist during the last half of the Tribulation (Matthew 24:15-22; Luke 21:20-24; cf. Joel 3:1-8; Revelation 11:2).

Israel’s future removal from the land and dispersal among the nations once again will occur, if for no other reason, because God has decreed that He will deal with His disobedient son, His adulterous wife, out among the nations, not in the land.

Once all of the Jewish people have been dispersed out among the Gentile nations again, occupying the position depicted by the harlot in Revelation 17; 18, along with the first six verses in chapter nineteen (Revelation 19:1-6), God will then deal with the nation in such a manner that Israel’s harlotry will be done away with (Revelation 17:16; 18:8-10, 21, 19:2-3).  And to accomplish this, God will use Gentile persecution of such an extreme nature that “unless those days were shortened, no flesh would be saved”; but “for the elect’s sake [for Israel’s sake, for whom this type of Gentile activity will exist in that day], those days will be shortened” (Matthew 24:22).

(For a detailed discussion of the harlot in Revelation 17; 18 in the preceding respect, refer to the author’s book, The Time of Jacob’s Trouble BOOK in this site.)

Israel, through Gentile persecution of this nature, will be brought to the place of repentance.  Then God, in accord with His promise (2 Chronicles 7:14-22; cf. Exodus 2:23-3:12; Leviticus 26:40-42), will send the Deliverer, who will not only remove His people from the nations but will then destroy Gentile world power.

Ezekiel 43-48 present a somewhat complete picture of the whole of the matter — from the beginning of the Times of the Gentiles during the days of Nebuchadnezzar to that future time when the Messianic Kingdom has been established.  The material throughout Ezekiel 33-39 presents different facets of Israel’s past disobedience and Israel’s future deliverance.  Then Ezekiel 40-48 present different things pertaining to Israel during the Messianic Era.

The timing of events depicted in Ezekiel 38; 39 is often misunderstood, mainly because of a misunderstanding of the nature of the existing Israeli nation in the Middle East today (often incorrectly understood as God re-gathering his people in accord with the prophecies seen in the preceding chapters of Ezekiel [Ezekiel 33-37]).

In short, there is nothing in Ezekiel 33-39 that has to do with the existence of the present Israeli nation in the Middle East or with the return of millions of Jews from the Gentile nations of the earth, comprising this present Israeli nation.  The re-gathering in these chapters in Ezekiel’s prophecy has to do, not with any type of present return of the Jews, but with the Jewish people removed from the nations after Israel’s repentance and after God has sent His Deliverer back to a repentant nation.

(The only relationship between the existence of an Israeli nation in the Middle East and end-time events is the fact that a nation [of a nature that presently exists] must exist in that part of the world for events during Daniel’s unfulfilled Seventieth Week to be fulfilled.

But, to associate the present return of a remnant under a Zionistic movement with God’s promise to one day restore His people to their land is a mistake in biblical interpretation of major proportions, resulting from a complete misunderstanding of the purpose for the Times of the Gentiles as it relates to Israel [ref. Appendix 2,  The Death of the High Priest].)

The setting for events in Ezekiel 38-39, both textually and contextually, has to do with a repentant and converted nation back in the land following Messiah’s return, not with an unrepentant and unconverted remnant in the land today.  Thus, the timing of events in these chapters can only be after Messiah’s return, after Israel has been re-gathered from the nations, and at the time of the destruction of Gentile world power —   something repeatedly seen, not only in these chapters but in previous chapters leading into these two chapters (cf. Ezekiel 38:8, 14-16; 39:4-8, 21-29).

Then the natural flow of events is on into Ezekiel 40-48, depicting Israel in the Messianic Era following their re-gathering and the destruction of Gentile world power.

The sole reason for the Times of the Gentiles, wherein Gentile world power is exhibited, is Israeli disobedience.  Not only is the existence of Gentile world power the result of Israeli disobedience but the matter has been designed to bring Israel to the place of repentance in order that Israel’s calling relative to the nations might ultimately be realized.

And this is something not being realized at all by the remnant presently in the land.  In fact, with the scepter still in the hands of the Gentile nations, the existence of a remnant in the land today (a remnant that has returned before it is time for the nation to return) is only making matters worse (actually, much, much worse) in an already troubled world.

(For more information on the preceding, refer to The Intractable Middle East Problem, Appendix 1.)

Once Israel has been brought to the place of repentance, there will no longer be a need for Gentile world power.  In fact, Gentile power of a nature that exists today will have to be done away with, for, during the Messianic Era Israel is to hold the scepter, with the nations being both subservient to and blessed through Israel.  And this cannot occur as long as the Gentiles hold the scepter, as they have done for over 2,600 years, since the days of Nebuchadnezzar.

All upon the Earth Shall Wail

When Christ returns to the earth at the end of the Tribulation, He will return to the Mount of Olives, east of Jerusalem, to a land that will then be inhabited and controlled by the Gentiles, not to a land inhabited and controlled by the Jews.  But He will not immediately overthrow Gentile world power.  Instead, His actions will be directed first and foremost toward His brethren, the Jewish people.

In accord with the order of that which is foreshadowed by three of the seven Jewish festivals in Leviticus 23 (Passover [Leviticus 23:4-5], First fruits [Leviticus 23:9-14], and Pentecost [Leviticus 23:15-22]), the national conversion, resurrection, and re-gathering of the Jewish people will then occur.  Israel has slain the Lamb, but the nation has yet to apply the blood, which they will do in that day; the resurrection of multiplied millions of Old Testament saints will then occur, followed by the re-gathering of the Jewish people back to the land, with the resurrected dead returning with the dispersed living (cf. Genesis 50:24-26; Exodus 13:19; Joshua 24:32).

Then, once the Jewish people have been re-gathered back to their land, Christ will deal with the Gentile nations.  Gentile world power will be completely destroyed, and the scepter will be given to the one nation — God’s firstborn son (Exodus 4:22-23) — whom God recognizes as the only nation, among all the nations, possessing the rights of the firstborn (possessing kingly, priestly and double portion rights).  Then, the Gentile nations will not only be subservient to Israel but will be blessed through Israel.

1)  The Jews

The Jewish people, in that coming day, when they see their Messiah at the time of His return and realize what the nation did at the time of Messiah’s first appearance (rejected and crucified their Messiah), are going to be troubled beyond a degree that words can really express.  They are going to be as Joseph’s brethren at the time Joseph revealed himself to them (Genesis 45:1-3), or as Paul when Christ revealed Himself to him as he traveled from Jerusalem to Damascus (Acts 9:3-6).

Note Zechariah’s description of their reaction to Christ’s presence in that day:

In that day there shall be a great mourning in Jerusalem [a reference to the Jewish people] . . . And the land [again, a reference to the Jewish people] shall mourn, every family by itself . . . . (Zechariah 11; 12:[11a, 12a]; cf. Zechariah 12:10)

Matters will then continue exactly as seen in the types.  As Joseph brought his brethren into a state where they went forth proclaiming “Joseph is still alive, and he is governor over all the land of Egypt” (Genesis 45:26), Christ is going to bring His brethren into a state where they will go forth proclaiming “Jesus is still alive, and He is governor over the entire earth.”  Or, as seen in Paul’s conversion and his carrying of this message throughout the Gentile world of that day, Israel will do exactly the same thing in that coming day.

2)  The Gentile

But before Israel goes forth with this message, Gentile world power will, of necessity, be destroyed.  And the Gentile nations, having held the scepter for over 2,600 years, are not going down without a fight (actions to be exhibited by Satan as well, having held the scepter since time immemorial).  And, under satanic leadership, the nations’ actions will be directed against God’s two firstborn Sons, Christ and Israel.

But the battle will be completely one-sided as the nations come against Christ and His brethren.  That which will occur in that day is revealed in a succinct manner in Revelation 19:17-21, though dealt with in more detail in numerous places throughout the Old Testament (e.g., Psalm 2:1-6; Isaiah 63:1-4; Ezekiel 38-39; Daniel 2:44-45; Joel 3:9-17).

And though the Gentile nations will have no knowledge of the fact at that time, all of this will occur, not to their detriment, but for their ultimate good.  Major changes will be necessary, allowing all things to be aligned with God’s designed plan for mankind.  Only then can blessings flow forth through Israel to the nations of the earth.

Chapter 4

In the Lord’s Day (1)

I, John, both your brother and companion in the tribulation and kingdom and patience of Jesus Christ, was on the island that is called Patmos for the Word of God and for the testimony of Jesus Christ.

I was in the Spirit on the Lord’s Day, and I heard behind me a loud voice, as of a trumpet,

saying, “I am the Alpha and the Omega, the First and the Last,” and, “What you see, write in a book and send it to the seven churches which are in Asia: to Ephesus, to Smyrna, to Pergamos, to Thyatira, to Sardis, to Philadelphia, and to Laodicea.”

Then I turned to see the voice that spoke with me. And having turned I saw seven golden lampstands,

and in the midst of the seven lampstands One like the Son of Man . . . .  (Revelation 1:9-13a).

John was on the island of Patmos, in the Aegean Sea (a northern branch of the Mediterranean Sea lying between Greece and Turkey), for a specifically stated purpose:  “for [because of] the Word of God, and for [because of] the testimony of Jesus Christ” (Revelation 1:9; cf. Revelation 1:2).  John was the one whom God had chosen to receive and record “the Revelation [‘the unveiling’] of Jesus Christ” (Revelation 1:1), further described in Revelation 1:2, 9 as “the Word of God” and “the testimony of Jesus Christ.”  And John had been taken to the island of Patmos for this specific purpose.

The island of Patmos was about ten miles long and six miles wide, and there was a penal colony on this island in John’s day.  The existence of this penal colony has given rise to a widely-held teaching that John had been imprisoned and exiled to this island by a Roman ruler because of his proclamation of the Word of God (usually understood as Domitian [who ruled from 81 A.D. to 96 A.D.]; and this Roman ruler is cited because of the widely accepted late date for the writing of the book of Revelation).

The beginning of this teaching that John had been imprisoned and exiled to the island of Patmos can be traced back to at least the latter part of the second century, extending into the third century, a century or more after the Book of Revelation had been written.  This was taught by several of the early Church fathers during this time (Irenaeus, Clement of Alexandria, and Eusebius all taught this).  And this same teaching has been passed down, taught through the centuries, and carried into modern times.

The teaching that John had been imprisoned and exiled to this island in the Aegean Sea though has no basis in fact.  It is strictly tradition, and this teaching undoubtedly arose and has continued to be accepted down through the centuries because of a misunderstanding of the stated purpose for John being on this island, given in Revelation 1:9 of the opening chapter.  It is specifically stated that he was on this island for one purpose:  “for [because of] the Word of God, and for [because of] the testimony of Jesus Christ.”

John, being on this island because of the Word, takes one back to that which is previously stated concerning the content of the book, in Revelation 1:1-2.  John was on the island of Patmos for a purpose that he himself provides, as the Spirit moved him to write.  He was there “because of” the Revelation (the unveiling) of Jesus Christ (the manner in which the book opens, introducing the subject matter of the book), which is declared to be “the Word of God” and “the testimony of Jesus Christ” (Revelation 1:2; cf. John 1:1, 14; Revelation 19:10, 13 [10b]).  And the thought behind “because of,” contextually, would have to be understood in the sense of John being there to receive and record God bringing to completion all that He desires man to know and understand concerning His Son — “the Revelation [‘the unveiling’] of Jesus Christ.”

God seems to have an affinity for taking individuals whom He has chosen to isolated or out-of-the-way places to receive His revelation.  Moses wrote the Pentateuch while in the desert; David wrote a number of the Psalms while out in the hills being pursued by Saul; Ezekiel wrote from a place of exile, from Babylon; and Paul was seemingly taken to a place in Arabia to receive the revelation of the mystery, while later writing epistles from prisons.

Thus, it should not be thought strange at all to see God removing John from surroundings that the outside world offered and taking him to the remote island of Patmos to receive the capstone for all Scripture.  In fact, something of this nature should be thought of far more as expected rather than strange.

But why this particular island?  The answer is probably in its location.  The island of Patmos, along with being a place removed from the outside world, was located out in a part of the Mediterranean Sea, with the “sea” being used in Scripture to depict the Gentile nations.

The book of Revelation is first of all about the Church, as it presently exists among the nations and as it will exist once the Church has been removed from the nations (Revelation 1; 2; 3; 4; 5, Revelation 19; 20a [19a]); and the book is also about Israel out among the nations and about that which will occur once Israel has been brought to the place of repentance (Revelation 5-20a).

Thus, to see John removed from his surroundings and taken to an isolated, out-of-the-way place located out in the sea can only be seen as quite appropriate for the subject matter at hand.  It can be seen as one of the many ways significance always surrounds acts of a triune God.

I Became in Spirit

Revelation 1:10 should literally read, “I became in spirit in the Lord’s day . . . .”  And John was not only removed in this manner from the island of Patmos into heaven but he was also moved forward in time as well.  John was moved forward to a time at the end of the present dispensation.

(John’s removal from the island of Patmos into heaven is simply stated to have been “in spirit.”  Revelation 4:1-2, depicting the same scene again, adds information.  And whether this was an actual bodily removal or a removal by means of visions is unrevealed and immaterial to the literality of and teachings drawn from the subject matter at hand [cf. Daniel 7:1-2; 8:1-2; 10:1].)

John, once removed from the island of Patmos into heaven, was shown things that would occur relative to the Church (judgment, with a view to the impending Messianic Era) and corresponding things relative to the transfer of the government of the earth from angels to man (Revelation 1; 2; 3; 4 [1b]; cf. Hebrews 2:5).  And he was then shown things preparatory to the redemption of the inheritance, which had to do with both heavenly and earthly spheres of the kingdom about to exist under Christ, His co-heirs, Israel, and the nations (Revelation 5).

John was then moved farther forward in time, into and through seven subsequent years (Daniel’s unfulfilled Seventieth Week, the Tribulation).  And he was shown things that would transpire on earth relative to Israel and the nations during and immediately following these seven years (Revelation 6-19).

And during this time, not only would “the inheritance” be redeemed through judgment (the judgments of the Tribulation) but “the bride” previously shown forth at the judgment seat would become the Son’s wife, allowing the Son to be in a position to reign (cf. Genesis 2:18).

(According to the manner in which God established matters in the beginning relative to man holding the scepter in the stead of Satan and his angels, a sovereign cannot reign apart from possessing a consort queen [Genesis 1:26-28; 2:18-24].  The man and woman must reign together, seated on the throne as one complete being.

Thus, God’s Son today is not in a position to assume the scepter and reign.  He must have a wife to ascend the throne with Him, a wife that, in the antitype of Eve in Genesis 2, is not only part of His body but will complete Him [cf. Ephesians 1:22-23; 5:23, 30; Hebrews 2:10].  And the Son will not possess a wife in the manner seen in the type until the end of the coming Tribulation [cf. Ruth 3; 4].

Knowledge of this fact will address, resolve, and put to rest widely-held false teachings concerning a present existence of some type of mystery form of the kingdom in which the Son is presently reigning; or, others become more specific and see the Son already seated on David’s throne within this purported mystery form of the kingdom.

The preceding may sound strange to those properly instructed in things pertaining to the kingdom [cf. Matthew 13:52].  And so it should.  Strange though or not, all of the preceding is widely held in Christian circles today, even taught in numerous Bible schools and seminaries.  But the one biblical fact concerning the necessity of the man and the woman ascending the throne together will, alone, show the fallacy of such teachings, for Christ does not presently have a wife to ascend the throne with Him.

Aside from the preceding, though there are two anointed Kings in relation to the earth today [Christ and Satan], as there were two anointed kings in Israel during the days of David and Saul, only One can hold the scepter at any given time.

In the type, Saul held the scepter until he was put down and his crown taken and given to David.  Only then did David and his faithful men take the scepter and reign in Israel [cf. 1 Samuel 31:1-6; 2 Samuel 1:4-10; 5:3].

And matters can only be exactly the same in the antitype.  Satan will hold the scepter until he is put down and his crown taken and given to Christ.  Only then will Christ and His faithful co-heirs take the scepter and reign over the earth.)

Then, beyond events of the Tribulation, John was moved even farther forward in time.  He was moved through events immediately following the Tribulation, extending into the Messianic Era itself (Revelation 20a).  After that, revelation continues with John being shown events that will occur at the end of the Messianic Era relative to Satan, his angels, and his followers among men on earth, along with the judgment of the unsaved dead (Revelation 20a).

And that which John was shown doesn’t stop with events at the end of the Messianic Era.  Rather, John was carried even farther forward in time and shown things having to do with the eternal ages beyond the Messianic Era, when man will hold the scepter relative to a rule extending beyond this earth, out into the universe itself (Revelation 21; 22).

And a person being moved into another time and place and being shown events occurring during this future time, in this place, is not something new in Scripture.  Ezekiel, in Babylonian captivity, was moved not only to another location (to Jerusalem) but was moved both back in time and forward in time.

Ezekiel, through visions, was removed from Babylon, placed in Jerusalem, and shown things that had occurred both before the captivity and that were yet to occur (Ezekiel 8; 9; 10; 11).  The captivity took place in stages, beginning about 605 B.C., but the Glory did not depart until almost twenty years later, about 586 B.C.  Ezekiel had been among the early captives transported to Babylon, and it was around the middle of this period (about 595 B.C.) when the Spirit entered into Ezekiel (Ezekiel 2:2), began showing him things (Ezekiel 2:3ff), “lifted” him “up between earth and heaven,” and carried him “in the visions of God to Jerusalem” (Ezekiel 8:3).

Ezekiel, at first, was moved back in time, allowing him to see the abominations existing among the Jewish people that had resulted in the captivity.  Then he was moved forward in time, allowing him to see the end result — the Jewish people not only in captivity but the resulting departure of the Glory (Ezekiel 8; 9; 10; 11).

“Time,” rather than being a constant, is relative.  Not only is this revealed in Scripture but man has been allowed to discover and see this even in his secular science.  This is part of the theory of relativity that Albert Einstein (a Jew) was allowed to discover and demonstrate through the science of mathematics (showing a small part of that which God had previously established through His unchangeable laws in physics and mathematics).

And, if God so chooses (which He has done at times), He can take a man, place him in another location, and move him either back in time or forward in time in that location.  Man can’t operate in this sphere, but the One who designed and created all of this can.

Then, within the scope of God doing this, one thing that guarantees the future occurrence of that which is seen throughout the book of Revelation is the fact that, in one respect, all of that which is seen in this book has already occurred.  And changes can’t take place in that which has already occurred.

Time and Place into which John was Taken

John was removed from the island of Patmos and was not only transported into the Lord’s Day but was moved forward in time as well.  John was removed from Man’s Day on earth and transported into the Lord’s Day in heaven (or, the Day of the Lord, as it is referred to in numerous other places in Scripture).  And he was moved forward in time to the end of the present dispensation, to the time of the removal of the Church preceding the Tribulation.

In relation to the earth, Man’s Day will last for 6,000 years — extending from the creation of man to the end of the Tribulation.  Then, when Man’s Day has been brought to a close, the Lord’s Day will begin.

But this has to do with Man’s Day and the Lord’s Day in relation to the earth.  Moving outside the earth, a person would move outside the bounds of Man’s Day and move into a day that has always existed — the Lord’s Day.  Christ, for example, while on earth said, “Abraham rejoiced to see My day, and he saw it and was glad” (John 8:56; cf. Mark 12:27).  Abraham, removed from Man’s Day on earth, found himself in a place separate from Man’s Day.  He found himself in the Lord’s Day.  And exactly the same thing is seen concerning the removal of the Church at the end of the present dispensation in both 1 Thessalonians 4:13-5:4 and Revelation 1:10-20.

If man is removed from the earth at any time during Man’s Day he finds himself in the Lord’s Day.  This is why Abraham found himself in the Lord’s Day in time past, and this is why the Church, once removed from the earth at the time of the rapture, will find itself in the Lord’s Day as well.

Man’s Day and the Lord’s Day cannot run concurrently on earth.  Man’s Day, in this respect, has to run its course and be brought to a close before the Lord’s Day can begin on earth.

(Any thought that the expression, “the Lord’s day,” in Revelation 1:10 is referencing a time other than the Day of the Lord is really not open for discussion.  Such a thought is completely out of line with both the context and related Scripture.

The widely-held teaching that “the Lord’s day” in this verse is a reference to the first day of the week, to Sunday, finds no support anyplace in Scripture.  “Sunday” is never referred to as the Lord’s Day in Scripture [unless this verse is the exception, which it evidently isn’t].

As will later be shown, this section of the book of Revelation parallels 1 Thessalonians 4:13-5:4, where the expression “the day of the Lord” is used.

In this same respect, also note Psalm 118:24:

This is the day the LORD has made; we will rejoice and be glad in it.

This verse is often quoted out of context and applied to a day during the present time, during Man’s Day.  This verse though is set within a Messianic passage and has to do with the future Messianic Era when the Lord’s Day will replace Man’s Day on earth.  And any application to present time would have to involve a secondary application of the verse.)

It is commonly taught that either all or part of the coming Tribulation (Daniel’s unfulfilled Seventieth Week [Daniel 9:24-27], the last seven years of Man’s Day) forms the beginning of the Lord’s Day.  Such a teaching has Man’s Day and the Lord’s Day existing at the same time on earth during the last seven years of Man’s Day.

Not only is this not possible, and not only is this not taught anyplace in Scripture, but Scripture teaches just the opposite relative to the timing of the beginning of the Lord’s Day on earth.

In the book of Joel, following the Day of the Lord being introduced in connection with judgment befalling the nations (Joel 1:15; 2:1), the timing of the beginning of the Day of the Lord is seen.  In Joel 2:27-3:21, the beginning of Day of the Lord on earth is clearly seen to be following Christ’s return to the earth at the end of Daniel’s Seventieth Week, after Man’s Day has run its course.  Joel’s prophecy, in actuality, cannot be understood after any other fashion.

(A place where many go seeking to show that the last seven years of Man’s Day, Daniel’s Seventieth Week, is referred to in scripture as the Day of the Lord, 1 Thessalonians 5:2-4. They seek to make these verses relate to the unsaved remaining on earth following the removal of the Church, seen at the end of the preceding chapter [1 Thessalonians 4:13-18].  But, understanding these verses both contextually and in the light of other Scripture [e.g. Joel’s prophecy], it is quite evident that this cannot be the case.  These verses, continuing from the previous chapter, have to do with Christians removed from Man’s Day and placed in the Lord’s Day at the end of the present dispensation.

Also, many seek to do this same thing with Revelation 1:10, saying that John was removed into heaven and shown events of the Tribulation, which they relate to the mention of the Lord’s Day in this verse.  Such individuals seek to teach that the Lord’s Day in chapter one relates to events of the Tribulation, beginning in Revelation 6.

But exactly the same thing can be said here that was said about the incorrect understanding of 1 Thessalonians 5:2-4.  Contextually, and in the light of other Scripture [again ref. Joel’s prophecy], neither can be understood as they are often taught.

Revelation 1:10, contextually, has to do with Christians removed from the earth at the end of the present dispensation and placed in the Lord’s Day, for this is the scene presented in the verses immediately following [Revelation 1:11-20].  Events of the Tribulation seen beginning in Revelation 6 do not occur during the Lord’s Day.  Rather, they occur during the last seven years of Man’s Day.

That “the Lord’s day” couldn’t refer to time on earth during the Tribulation is shown another way in the book.  John was removed into the Lord’s Day before the Tribulation began on earth; and, if the Lord’s Day is understood correctly, John would have remained in the Lord’s Day, in heaven, not only when moved through time covering the Tribulation but also when moved through time beyond the Tribulation into the Millennium.)

That Which John Saw

John being removed from the earth into heaven foreshadows the removal of the Church at the end of the dispensation.  Not only was he removed from Man’s Day into the Lord’s Day but a trumpet is seen connected with this removal in both Revelation 1:10, 4:1, where the same scene is repeated (for reasons that are discussed in Ch. 7, Crowns Cast Before God’s Throne).  And this is in complete keeping with 1 Thessalonians 4:13-5:9, where Christians are removed from the earth in connection with a trumpet (1 Thessalonians 4:16), being removed from Man’s Day into the Lord’s Day (1 Thessalonians 5:2-4).

John, through his experiences, depicting the Church being removed into heaven at the end of the dispensation, then relates things about the appearance of the Church in Christ’s presence in that day.  John sees “seven golden lampstands,” and in the midst of the seven lampstands he sees Christ in all His Glory, described as One whose “countenance was like the sun shining in its strength” (Revelation 1:16); or, as previously described by Paul when He saw Christ enswathed in this same covering of Glory, as he traveled from Jerusalem to Damascus:  “brighter than the [midday] sun” (Acts 26:13).

The “seven lampstands” are stated to be the seven churches (named in Revelation 1:11, with details provided about each in Revelation 2-3).  The number “seven” is one of five numbers used in Scripture to show completeness in one form or another (the others are three, ten, twelve, and forty).  The number “seven” shows the completeness of that which is in view, and this is a number used particularly concerning the judgments seen occurring throughout a large part of the book beginning in Revelation 6.  There are seven seals, seven trumpets, and seven bowls (KJV: vials), showing God’s complete judgment upon Israel and the nations during this period.  This is what it will take (God’s complete judgment, occurring in the manner presented in this book) to bring Israel to the place of repentance, which will, in turn, allow numerous necessary events to occur prior to the ushering in of the Messianic Era.

All seven churches seen in Christ’s presence at this time depict the complete Church being removed from the earth at the time of the rapture.  The church in Philadelphia (which had kept the word of Christ’s patience) and the church in Laodicea (which is described as wretched, and miserable, and poor, and blind, and naked) are seen in Christ’s presence together following the rapture, both awaiting the same thing — judgment, with a view to the Messianic Era.

It is widely but erroneously taught that only part of the Church (the faithful) will be removed at the time of the rapture (an event that those teaching along these lines usually see occurring before the Tribulation), with the remaining Christians left behind to go through either part or all of the Tribulation (as to whether it is part or all depends on who is doing the teaching; this false teaching takes numerous forms).

As any corruption of biblical doctrine, erroneous teachings concerning the rapture emanate from a failure to begin with the Old Testament types and properly understanding these types in the light of their New Testament antitypes.  Beginning with the types and progressing in a correct manner from that point, it would not be possible to teach a selective-type rapture from Scripture.

And the preceding would be true of any biblical doctrine.  One has to begin with the Old Testament types, properly understanding these types, and then move on into the New Testament antitypes and see the proper relationship between the types and the antitypes.  If Christians would do this, there would be far more uniformity of interpretation of Scripture throughout Christendom.

God has interwoven types throughout biblical history for an evident reason.  They are there to help man properly understand the antitypes.  And any Christian ignoring the types is not only failing to study Scripture after the manner in which God structured His Word but he is doing this to his own peril and to the peril of any to whom he might minister.

The importance of correctly studying Scripture after the fashion in which it has been structured cannot be overemphasized.

(Aside:  The following Word Document, which is SAFE to open, contains over 50 pages of types / antitypes: Types and Antitypes Two.docx.)

Chapter 5

In the Lord’s Day (2)

Then I turned to see the voice that spoke with me. And having turned I saw seven golden lampstands,

and in the midst of the seven lampstands One like the Son of Man, clothed with a garment down to the feet and girded about the chest with a golden band.

His head and hair were white like wool, as white as snow, and His eyes like a flame of fire;

His feet were like fine brass, as if refined in a furnace, and His voice as the sound of many waters;

He had in His right hand seven stars, out of His mouth went a sharp two-edged sword, and His countenance was like the sun shining in its strength.

And when I saw Him, I fell at His feet as dead. But He laid His right hand on me, saying to me, “Do not be afraid; I am the First and the Last.

I am He who lives, and was dead, and behold, I am alive forevermore. Amen. And I have the keys of Hades and of Death.” (Revelation 1:12-18)

Everything about the revealed identity and description of Christ in Revelation 1:12-18 is both Messianic and judgmental in nature.  God’s dispensational work relative to the Church is presented as complete at this time.  The Spirit will have completed His 2,000-year search for a bride for God’s Son; and the complete Church (shown by the seven lampstands) — all Christians, both the resurrected and the ones living at that time — will have been removed from Man’s Day on earth and placed in the Lord’s Day in heaven.

Everything, from this point forward, not only moves beyond the Spirit’s work of procuring a bride for the Son but it also moves beyond Christ’s work as High Priest on behalf of Christians — a work being performed solely for Christians during the present dispensation alone.  And since Christ’s high priestly work on behalf of Christians cannot exist beyond the present dispensation — beyond the time Christians are removed into the heavens (as seen in Revelation 1), bringing the dispensation to a close — the popular view that depicts Christ as High Priest in Revelation 1:12-18, rather than Judge, cannot possibly be correct.  Rather, matters at this point can only have to do with Christ’s future work as Judge, which will occur after the dispensation has been completed but preceding the Messianic Era.

And this is exactly how matters are clearly presented in the latter part of this first chapter — the complete Church in Christ’s presence, awaiting judgment, with a view to the Messianic Era.

The Son of Man

With the Church in Christ’s presence in the Lord’s Day, Christ is introduced in Revelation 1:13a by the title, “Son of Man.”  That which follows this introductory title in Revelation 1:13-16 [13b] is a description of the “Son of Man” as He will appear in that coming day after the Church has been removed from Man’s Day on earth and placed in Christ’s presence in the Lord’s Day in heaven.

“Son of Man” is a Messianic title, first seen in Scripture in Psalm 8:4, then in Daniel 7:13.  Both of these Old Testament verses are set within Messianic passages and establish, in an unchangeable fashion, exactly how the title must be understood throughout the eighty-eight times it appears in the New Testament.

The title must be understood in the New Testament after the exact manner in which it was previously introduced in the Old Testament.  That is to say, after being introduced as a Messianic title in the Old Testament, “Son of Man” must be understood as a Messianic title throughout its usage in the New Testament.  This is simply one of the many ways in which God has structured His Word, allowing Scripture to interpret Scripture.

The title appears eighty-four times throughout the gospel accounts, where Christ used the title numerous times referring to Himself.  Then outside the gospel accounts in the New Testament the title is only used four times — Acts 7:56; Hebrew 2:6 (a quotation from Psalm 8:4); Revelation 1:13; 14:14.

Christ used the title in Luke 19:10 to describe His mission at the time of His first coming — “to seek and to save that which was lost” (a Messianic title associated, contextually, with salvation for the Jewish people in relation to the proffered kingdom).  The title is used in connection with Christ’s betrayal, death, and resurrection in Matthew 12:40; 20:18; 26:2 (note that salvation provided through Christ’s finished work at Calvary is for a purpose; salvation has to do with man ultimately being placed back in the position for which he was created, which will be realized in the Messianic Era).  It is used pertaining to events surrounding Christ’s second advent in Matthew 24:27-44; Luke 12:40 (events surrounding Christ’s return, with a view to the Messianic Era).  And it is used relative to the Father having committed all judgment to the Son in John 5:22-27 (judgment such as that of Christians at Christ’s judgment seat, with a view to the Messianic Era).

The broad use of the title, “Son of Man,” throughout Christ’s earthly ministry at the time of His first coming would serve to illustrate a little-appreciated fact.  Everything surrounding His first coming — His birth, His ministry to Israel, His death, burial, resurrection, and His ascension — had Messianic ramifications.

John 1:11 would serve to illustrate the point in one fashion:

He came to his own [neuter in the Greek text, His own things], and His own [masculine in the Greek text, His own people, the Jewish people] did not receive Him. (John 1:11)

His own things had to do with those things associated with the title, “Son of Man.”  It had to do with His being born “King of the Jews” (Matthew 2:2);  it had to do with the message proclaimed throughout His earthly ministry, a message to the Jewish people pertaining to the kingdom (Matthew 4:17-25; 10:5-8; Luke 10:1ff); it had to do with the throne of David (Luke 1:31-33; cf. 2 Samuel 7:12-16; Zechariah 6:12-13); it had to do with the title placed over His head at the time of His crucifixion (Matthew 27:37; Mark 15:26; Luke 23:38; John 19:19); and it had to do with the message that He proclaimed following His resurrection, preceding His ascension (Luke 24:25-27, 44; Acts 1:3).

Then note Christ’s question and the disciples’ response in this same respect in Matthew 16:13-16:

When Jesus came into the region of Caesarea Philippi, He asked His disciples, saying, “Who do men say that I, the Son of Man, am?”

So they said, “Some say John the Baptist, some Elijah, and others Jeremiah or one of the prophets.”

He said to them, “But who do you say that I am?”

Simon Peter answered and said, “You are the Christ, the Son of the living God.” (Matthew 16:13-16)

The reference to “Christ” in Peter’s response had to do with acknowledging Jesus as the Messiah, the One who would rule and reign; and the reference to “Son” had to do with His firstborn status.  He was God’s firstborn Son, the One who would exercise the rights of primogeniture (kingly, priestly, and double portion rights), all carrying Messianic ramifications in complete keeping with the titles “Messiah” and “Son of Man.”

Peter had acknowledged the Son of Man’s true identity — the One who would rule and reign as the great King-Priest over the double portion of the Father’s goods, in both heavenly and earthly spheres of the kingdom.  And Peter’s statement prompted Christ to respond by saying,

". . . Blessed are you, Simon Bar-Jonah, for flesh and blood has not revealed this to you, but My Father who is in heaven. (Matthew 16:17b)

In Revelation 1, the Spirit moved John to introduce Christ as Judge by calling attention to His Messianic title.  Then the Spirit moved John to describe the “Son of Man” as He will appear in that coming day.  And this is the person that all Christians will one day see, to be introduced by this same Messianic title, who will be seen exactly as described in the account.

(Events of that coming day cannot possibly occur after any other fashion than seen in Revelation 1, for John, having been moved forward into that future day and time, has already seen these things occur.  And no change can take place in that which has already occurred.)

And the “Son of Man,” as well, is the Person who will subsequently return to the earth at the complete end of Man’s Day in order to bring all things portended by this title to pass, concluded by the ushering in of the Messianic Era (cf. Revelation 19; 20 [19b, 20a]).

1)  Manner in Which Clothed

Christ, as “Son of Man,” is seen “clothed with a garment down to the feet and girded about the chest [‘breasts’] with a golden band” (Revelation 1:13b).

This garment could describe the type of clothing worn by either a priest or a judge.  And the introductory title, “Son of Man,” could easily relate to either, for there is really no realm of Christ’s ministry at any point in time that does not, after some fashion, have for its goal the Messianic Era.

It matters not whether events during past, present, or future time are being dealt with (future time preceding the Messianic Era), all of God’s work from the very beginning in Genesis 1 has one goal in view.  All work (restorative work) throughout the six days in this chapter — which foreshadows all work (restorative work) throughout the six days, the 6,000 years of Man’s Day — has one goal in view.  And that is clearly set forth in this opening section of Scripture, establishing a foundation upon which all subsequent Scripture rests.

The seventh day, the Sabbath, a day of rest, followed six days of restorative work in the opening thirty-four verses of Scripture.  And, in that which this opening section of Scripture foreshadows, a seventh day, a seventh 1,000-year period — the Sabbath rest awaiting the people of God (Hebrew 4:4-9), the Messianic Era — will follow six days of restorative work, 6,000 years of restorative work.

Thus, the title “Son of Man” could be used of Christ relative to His ministry either as High Priest or as Judge, allowing this title to be used of Christ relative to work both present and future.

As High Priest, performing a work solely for Christians, Christ is providing a present cleansing for the “many sons” whom He is about to bring “to glory” (Hebrew 2:10).  He is providing a cleansing for all Christians who avail themselves of that which is being provided, which would be seen particularly in matters surrounding His bride, for whom the Spirit is presently searching (cf. Genesis 24:1ff; John 13:8-11; 1 John 1:5-10).  And this is a work that, as is all His works preceding the Messianic Era, has the Messianic Era in view.

As Judge in a future day, all Christians will stand in His presence to render an account.  And the Spirit’s work during the present dispensation, exactly as is seen in the type in Genesis 24, will be shown to have been successful.

The works of Christians will be tried “by [‘in’] fire.”  And by decisions and determinations at the judgment seat, numerous Christians will be shown qualified to be among those comprising that part of Christ’s body that will not only be revealed as His bride but will complete the Son, allowing Him to reign (cf. 1 Corinthians 3:11-15; 2 Corinthians 5:10-11; Hebrew 2:10).

(Exactly as in the type, the second Man, the last Adam will have a bride taken from His body that, when presented back to Him will provide a completeness not heretofore existing, allowing Him to ascend the throne — the man and the woman together — as one complete being.)

Though both the title “Son of Man” and the description of Christ in “a garment down to the feet” could relate to or describe Christ as either High Priest or Judge, two things in the text show that only the latter can possibly be in view.

First, note the timing of the scene.  Events depicted, contextually, can only occur beyond the present dispensation.  And as previously shown, Christ’s ministry as High Priest is for Christians at a particular time, during time covered by the present dispensation, not beyond.  Thus, the scene cannot possibly have to do with Christ’s high priestly work.

Second, the girdle is seen about Christ’s breasts, which is the position of the girdle on the dress of a judge, not a priest.  A priest wore the girdle about his waist, and would often use the girdle to tuck things into (e.g., a towel, parts of his priestly robe) as he went about his work.  This is the apparent scene when Christ girded himself with a towel and washed His disciples’ feet in John 13, foreshadowing His future priestly work on behalf of Christians.

(Note in Revelation 15:6 that the seven angels having the seven last plagues [the concluding judgments during the Tribulation] are each clothed in “pure and white linen” and are girded with “golden bands” about their breasts.  The scene is one of judgment, and the girdles are seen in their proper place for this type of activity.)

2)  Descriptive Characteristics

The description of the One seen in the midst of the seven golden lampstands, following His identifying title (“Son of Man”) and the description of His dress, begins with a statement that can only refer to both His longevity and holiness — “His head and hair were white like wool, as white as snow” (Revelation 1:14a).  The One who has always existed and always will exist, the One without beginning or ending (John 1:1-2, 14), the One without sin who judged sin at Calvary (2 Corinthians 5:21), is about to judge Christians relative to works
(1 Corinthians 3:11-15; 2 Corinthians 5:10-11).

It is common in Scripture to introduce a member of the Godhead by the means seen here, by stating something characteristic of the person.

Note, for example, how the prayer often referred to as “the Lord’s prayer” in Matthew 6:9-13 begins: “Our Father in heaven, Hallowed be Your name” (Matthew 6:9b).  The Father is addressed, and a characterizing statement about the Father follows.  Then the subject of the prayer begins:  “Your kingdom come . . . .”
(Matthew 6:10a).

Or, note how each of the seven letters to the churches begins in Revelation 2; 3.  Each begins with a descriptive statement concerning Christ, taken either directly from Revelation 1 or from that which are portended by the things stated in this chapter. Only then does the subject matter of each epistle begin.

And, as in Matthew 6:9-13, after one statement concerning a member of the Godhead in Revelation 1:14 (“His head and hair were white like wool, as white as snow”), the text then goes immediately into the subject matter at hand — judgment.  The One in the midst of the seven lampstands is seen having eyes “like a flame of fire,” feet “like fine brass,” a voice “as the sound of many waters,” a sharp two-edged sword coming from “His mouth,” and a countenance described as “the sun shining in its strength.”

“Fire,” “brass,” and “a sword” all speak of different aspects of judgment.  “Fire” and “brass” are seen relative to a judgment for sin in the tabernacle ministry in Israel.  Fire burned on the altar in the courtyard in connection with sacrifices, and both the altar and the laver (also in the courtyard) were constructed of brass.  This is where sin was judged through sacrifices and washings.  Then note the use of “a sharp sword” in a judgmental scene at the time of Christ’s return in Revelation 19:15.

During Christ’s earthly ministry, on one occasion the Pharisees and chief priests sent men to take Him and bring Him into their presence.  But the men returned empty-handed, saying, “No man ever spoke like this Man!” (John 7:32, 45-46).  On a subsequent occasion, when Judas led a band of men to take Christ, the men were caused to fall backward to the ground at the sound of His voice when He identified Himself by saying, “I am He [lit., ‘I Am’]” (John 18:3-8).

(The correct translation of Jesus’ response in John 18:5-6, 8 is “I Am,” not “I am He,” identifying Himself with the God of the Old Testament in Exodus 3:14.  And there is a repeated emphasis on the pronoun, “I.”  Brought over into English, the response would be similar to saying, “I Myself, I Am.”)

And Peter experienced Christ’s piercing eyes after he had, three times, denied the One whom, only a short time earlier, he had emphatically declared that he would never deny (Matthew 26:35; Luke 22:33).

It is recorded in Luke 22:61, following this triad of denials, “And the Lord turned and looked at Peter . . . .”  And it is evident from the text that Peter fully observed and experienced the Lord’s actions.

The word for “look” in the Greek text is not just the regular word for “look” (blepo).  Rather, it is an intensified form of this word (emblepo).  Christ didn’t just look at Peter.  He looked into Peter’s eyes in a manner that penetrated his very being.  And Peter knew it, he experienced it, which caused him to go out and weep bitterly.

Every Christian in that coming day will stand before Christ as Judge, with His piercing eyes, “like a flame of fire,” and His voice, “as the sound of many waters.”  And Peter’s reaction to Christ’s piercing and penetrating look in a past day will be the experience of numerous disobedient Christians in a future day, causing them to do exactly the same thing that Peter did — go out and weep bitterly.

Then, as if that will not be enough, His countenance, with a body enswathed in a covering of glory, will be as “the sun shining in its strength” (Revelation 1:16); and judgment meted out will consist of completely righteous decisions and determinations by the One who has existed from eternity, identified with the God of the Old Testament.

Seven Stars, Seven Lampstands

Christ is seen holding seven stars in His right hand as He stands in the midst of seven lampstands (KJV: candlesticks).  He holds one and walks in the midst of the other.  And that which the metaphors are used to represent is clearly stated in the closing words of Revelation 1 (Revelation 1:20), immediately prior to the seven short epistles to the seven churches in Revelation 2; 3:

The mystery of the seven stars that you saw in My right hand, and the seven golden lampstands: the seven stars are the angels of the seven churches, and the seven lampstands that you saw are the seven churches. (Revelation 1:20)

The book of Revelation is filled with angelic activity, and there is no reason to think that these seven angels represent anything other than angels.  They are specifically stated to be angels of churches, and in Revelation 2; 3, each epistle is addressed to the angel of a particular church.

This would be in perfect keeping with the reference to angels in Hebrew 1:14:

Are they not all ministering spirits sent forth to minister for those who will inherit salvation [literally: . . . “to minister for the sake of the ones about to inherit salvation”]?

And note something about the seven epistles in Revelation 2; 3.  The things in these two chapters form a continuation from chapter one.  And though it is evident that a history of Christendom is shown by activity in seven churches existing in the first century at the time John wrote, the epistles, in their contextual setting, can only show more particularly things future — things about the judgment seat, continuing from chapter one.

Each epistle is structured exactly the same way:

1)  I know your works.

2)  A call to repentance, or to heed the Lord’s command.

3)  Then, an overcomer’s promise.

That which is dealt with at the judgment seat will be:

1) works, which will show whether those being judged

2) did or did not repent or obey the Lord’s command.  And this will be with

3) a view to realizing or not realizing the overcomer’s promises, which have to do with realizing or not realizing an inheritance with Christ during the coming age.

Angelic activity seen in Hebrew 1:14 is with a view to exactly the same thing seen in Revelation 1; 2; 3 relative to Christians.  And an angel occupying an appointed position in relation to each of the seven churches would be in perfect keeping with this thought.  In that respect, there would be an angel placed over each church, and there would be other angels ministering to Christians within each church, with the ministry of all the angels having one goal in view — Christians overcoming during Man’s Day in order that they might realize an inheritance during the Lord’s Day (cf. Hebrew 2:5).

(A popular interpretation of the seven angels seeks to identify them as the pastors of the seven churches.  This would be somewhat based on the fact that the Greek word translated “angel” [aggelos] means “messenger” and is used of men in that respect a few times in Scripture [Matthew 11:10; Mark 1:2; Luke 7:24, 27; 9:52; James 2:25].  However, this type understanding of aggelos occurs in only a scattering of the numerous times that the word appears in the New Testament, referring mainly to “angels,” not men.

In the book of Revelation, the word aggelos appears sixty-six times beyond chapters one through three, and the word is not used a single time throughout this remaining part of the book referring to men.  Also, to say that the word aggelos in chapters one through three refers to the pastors of the seven churches would be out of line with the manner in which the New Testament presents pastors in the churches.  In the New Testament, when pastors are spoken of in connection with churches, there is no such thing as a church with one pastor.  Churches in the New Testament are always seen having more than one pastor, or elder [cf. Acts 20:17; Titus 1:5; James 5:14].)

Thus, that which is depicted in Revelation 1; 2; 3 evidently has to do with angelic activity in the churches, angelic activity among Christians during the present dispensation.  And this activity has to do with a ministry among Christians, with a view to Christians overcoming and realizing an inheritance with Christ during the coming age.

A history of the Church throughout the dispensation is presented by the manner in which Revelation 2; 3 are structured; but, more particularly and contextually, the two chapters simply present a continuation from Revelation 1 and have to do with details surrounding the coming judgment of Christians, with material in the chapters dropping back and including the necessity of present preparation.

Write . . .

After John had seen the complete Church in heaven, appearing before Christ in judgment, he was told to “Write . . . .”  And that which he was told to write provides both a twofold and threefold outline of the book.

Write the things which you have seen, and the things which are, and the things which will take place after this [lit., ‘after these things’]. (Revelation 1:19)

The “things which you have seen” could only refer to the things in chapter one, preceding verse nineteen, for that is all John had seen thus far.

Then, “the things which are,” will have to be understood two ways, in keeping with the two ways Revelation 2; 3 are to be understood:

1)  The “things which are” would, first of all, have to be understood as the things that John was witnessing at that time, in the future, in the Lord’s Day (which would be the things that he had seen in the previous verses, i.e., in this respect, “the things which are” would be the same as “the things which you have seen”).

John had seen the complete Church in heaven appearing before Christ in judgment.  And this, of necessity, would have to extend into and include that which are seen in chapters two and three — the seven epistles to the seven churches.

2) Then, “the things which are,” as well, would have to do with the secondary manner in which Revelation 2; 3 are to be understood — showing a history of Christendom relative to the proclamation of the Word of the Kingdom during the present dispensation.  This history would begin with Ephesus, which had left its first love, and end with Laodicea, which was “wretched, and miserable, and poor, and blind, and naked” (Revelation 2:4; 3:17).

In this respect, “the things which are,” from John’s perspective, though at a future time, would reach back into the present dispensation.

(Refer to the next two chapters, Ch. 6, The Judgment Seat of Christ, and Ch. 7, Crowns Cast Before God’s Throne, for additional information on the preceding.)

Then, “the things which will take place after this [Greek: meta tauta, ‘after these things’]” could only refer to events beginning in Revelation 4 where this expression (meta tauta) is used twice in the first verse.  The “things which will take place after this [‘after these things’]” would refer to events occurring after the present dispensation, after subsequent events surrounding the judgment seat (Revelation 1; 2; 3); and these following events would encompass that which are seen throughout the remainder of the book (Revelation 4-22).

Ref. In the Lord’s Day, in this site, for additional commentary on the subject.

Chapter 6

The Judgment Seat of Christ

To the angel of the church of Ephesus . . . Smyrna . . . Pergamos . . . Thyatira . . . Sardis . . . Philadelphia . . . the Laodiceans write . . . .  (Revelation 2:1a, 8a, 12a, 18a; 3:1a, 7a, 14a).

The seven epistles directed to seven churches in Asia in Revelation 2; 3 form a continuation from introductory, foundational material in Revelation 1.  And if this connection between Revelation 1 and Revelation 2; 3 is not understood, the main thrust of that which is presented in these seven short epistles will be missed.

In Revelation 1, the seven churches are seen in heaven in Christ’s presence in the Lord’s Day, not here on earth separated from Christ’s presence (a personal, bodily presence, as seen in this chapter) during Man’s Day (Revelation 1:10).  And these seven churches are further seen in Christ’s presence when He is exercising a position as Judge (a future role that Christ will enter at the conclusion of the present dispensation), not a position as High Priest (Christ’s office and work throughout the present dispensation in the heavenly sanctuary, on behalf of Christians).

Thus, the entire scene is not only future and judicial but removed from the earth and in the heavens.  Since the complete Church, shown by the number of the churches (“seven,” showing the completeness of that which is in view), is seen in heaven, this can only have to do with events following the removal of the Church from the earth at the end of the dispensation; and since the complete Church is seen in Christ’s presence at this time, with Christ occupying a judicial role, this can only have to do with the future appearance of all Christians before the judgment seat of Christ (2 Corinthians 5:10-11).

This, in turn, provides the basis for the continuation of the same subject matter in Revelation 2; 3, where specific information is provided relative to each of the seven churches previously introduced in Revelation 1.  And though it is evident that a history of Christendom is shown by activity in these seven churches existing in the first century at the time John penned these two chapters, the epistles, in their contextual setting, can only show more particularly things future — things surrounding the judgment seat, continuing from chapter one.

Each epistle is structured exactly the same way, following a brief, descriptive depiction of the Son:

1) Beginning with Christ’s statement, “I know your works.”

2) Then, a call to repentance, or to heed the Lord’s command.

3) Then, an overcomer’s promise.

(Note also in chapters two and three that Christ speaks to the churches as Judge
[e.g., cf. Revelation 1:13-16, 20; 2:1, 12, 18], a role that He will not occupy until the present dispensation has drawn to a close.)

And this is in perfect keeping with the judicial scene presented in Revelation 1, introducing Revelation 2; 3, with Revelation 1 providing necessary foundational material that would allow an individual to properly understand Christ’s words to the seven churches within their contextual setting.  That which is dealt with at the judgment seat will be

1) works, which will show whether those being judged

2) did or did not repent, or obey the Lord’s command.  And this will be with

3) a view to realizing or not realizing the overcomer’s promises, which have to do with realizing or not realizing an inheritance with Christ during the coming age.

I Know Your Works

The basis for all judgment in Scripture is works.  God judged sin at Calvary on the basis of His Son’s finished work (John 19:30); Christians will be judged at the end of the present dispensation on the basis of works (1 Corinthians 3:12-15; 2 Corinthians 5:10-11); Israel will be judged following the Tribulation on the basis of works (Ezekiel 20:34-38; 44:9-16); Gentiles coming out of the Tribulation will be judged on the basis of works (Matthew 25:31-46; Revelation 20:4-6); and even the unsaved will be judged following the Millennium on the basis of works (Revelation 20:11-15).

Faith though cannot be separated from works in the preceding respect (except for the unsaved, who are in no position to exercise faith), for “without faith it is impossible to please Him [God]” (Hebrews 11:6a). 

But, in relation to judgment, God looks at the final analysis of the matter.  Works emanate out of faith, with works forming that which results from faith (James 2:14-26).  And it is these resulting works that are at the forefront when judgment is in view.

A saved person can either exercise faithfulness or unfaithfulness, with works emanating from both.  In 1 Corinthians 3:12, this is set forth in the two types of works presented.  One type is depicted by the words “gold, silver, precious stones,” and the other type is depicted by the words “wood, hay, straw.”  Works will be tried by fire at the judgment seat (1 Corinthians 3:13).  That which is depicted by “gold, silver, precious stones,” emanating out of faithfulness, will pass through the fire unscathed; but that which is depicted by “wood, hay, straw,” resulting from unfaithfulness, will be consumed by the fire.

Those individuals shown to have possessed works described by the former (“gold, silver, precious stones”) will experience the end result of the salvation of their souls, which will allow them to have a part in activities attendant the bride and Christ’s coming reign.  But those individuals shown to have possessed works described by the latter (“wood, hay, straw”) will, instead, “suffer loss” (the loss of their souls), though they themselves will be “saved [their eternal salvation unaffected]; yet so as through fire” (1 Corinthians 3:15).

Relative to the unsaved, “faith” is not in the picture.  But, still, even though “faith” is absent, all that can remain to come under judgment are works.  Thus, the unsaved, as the saved, are judged on the basis of works, for there is nothing else upon which they could be judged.

The unsaved can’t be judged on the basis of prior unbelief in Christ, no more so than can the saved be judged on the basis of prior belief in Christ.  According to John 3:18, the unsaved have already been judged (as the matter pertains to Christ and His finished work at Calvary, for they have not believed), and no judgment awaits the saved (also as the matter pertains to Christ and His finished work at Calvary, for they have believed).

This remains true of both the saved and the unsaved because God has already judged sin in the person of His Son.  Thus, this is a completed and closed matter, for God has already been satisfied.  And, resultantly, there can be no further judgment on this issue:

He who believes in Him is not condemned [is not judged]; but he who does not believe is condemned already [has already been judged], because he has not believed in the name of the only begotten Son of God. (John 3:18)

The second word “condemned [‘judged’]” and the subsequent word “believed” (both used relative to the unsaved) are both in the perfect tense in the Greek text, pointing to action completed in past time with the results of this action existing during present time in a finished state.  Consequently, for the unsaved, this will never be an issue in future time.  It can’t be an issue in future time.  Such would be impossible.  Relative to their eternal destiny, the unsaved have already been judged (past) because of unbelief (past).  Nothing surrounding judgment, as it pertains to this matter, can be carried beyond this point in past time.

And exactly the same non-judgmental situation exists for the saved relative to their eternal destiny, for the same reason.  The saved, exactly as the unsaved, have already been judged.  But in their case, belief, not unbelief, enters into the matter.  And, exactly as in the case of the unsaved, nothing surrounding judgment as it pertains to this entire matter can be carried beyond this point in past time.

For the saved though, unlike the unsaved, judgment has taken place through a Substitute who has paid sin’s penalty (death) on their behalf.  And everything surrounding the matter has been taken care of in past time, by Another, with God being satisfied.

(In the preceding respect, as seen in John 3:18, because judgment has taken place for the saved through a Substitute, there can be no past judgment for the individual per se.  But, for the unsaved, since a Substitute is not in view, this past judgment would have to pertain to the individual himself.  And this is why this same verse refers to a past judgment for the unsaved alone.)

Because the basis for all “judgment” in Scripture is works, and because judgment is centrally in view in Revelation 2; 3 (contextually, continuing from Revelation 1), Christ’s words in each of the seven epistles begins with the statement, “I know your works.”  With judgment centrally in view — not judgment relative to their eternal salvation (an impossibility) but judgment relative to that which lies out ahead, relative to the Messianic Era — these epistles could begin no other way.

(Refer to Faith and Works, Appendix 3, for more information on the preceding.)

Repent…Heed the Lord’s Command

God’s Son, described in Revelation 1, whose eyes were as “a flame of fire,” knew exactly what had been and was presently occurring in each of the seven churches.  The Son, with exactly the same full knowledge (omniscience) possessed by the Father — for He was, is, and always will be the Father manifested in the flesh — knew all there was to know about everyone and everything in each of the seven churches.  And after He states to each, “I know your works,” He makes their works known, dealing with those in each church on the basis of their works.

Exactly the same thing will occur yet future relative to that which this section of the book deals with.  All Christians will stand before Christ in judgment, exactly as the matter is revealed in Revelation 1.  They will stand before the One whose eyes are as “a flame of fire,” eyes that can and apparently will penetrate into the very soul of each individual (cf. Luke 22:61-62).

In fact, the material in Revelation 1 could be made even more specific, for that which is stated in this chapter concerning the Church in Christ’s presence is not just a statement concerning how things will be in that future day.  Rather, this is the actual scene surrounding the future appearance of all Christians in Christ’s presence, before His judgment seat.

John was moved from the present time into a future time, in the Lord’s Day.  And in this future time, in the Lord’s Day, he was allowed to see different things occurring before they actually occurred.  But that can be turned around, saying, the things that John was allowed to see, yet to occur, will have to occur for the simple reason that they have already occurred.  And one can no more change these things set in the future (which have already occurred) than he can change things set in the past (which, as well, have already occurred).

The first thing that John saw in this respect was Christians appearing before Christ in judgment.  In other words, that which is seen in the latter part of Revelation 1 is not just something similar to or like that which will occur.  Rather, this is that which will occur!  And John was shown that which will occur — recording that which will occur, to be made available to all Christians during the opening years of the present dispensation (directed to “seven churches,” showing completeness) — in order that all Christians throughout the dispensation might have an eye-witness account of that which they will one day experience, leaving them even further without excuse at the judgment seat.

This introductory material then allows the seven epistles to seven churches in Asia, which immediately follow, to each be structured after a manner that continues the thought of judgment from Revelation 1.  And not only is this structure seen in each of these seven epistles, but at least two other things can be seen in these epistles as well, which reflect on events during present time, preceding events surrounding the judgment seat:

1)  The order in which these epistles appear depicts a history of the Church throughout the dispensation (from Ephesus, which left its “first love,” to Laodicea, described as “wretched, miserable, poor, blind, and naked”).

2)  Dealing with these seven existing churches in the manner seen not only allowed the Lord to deal directly with all the churches during the time in which John lived but also to provide vital information for all the churches that would exist throughout subsequent time during the complete dispensation.  And, as both the text and context clearly show, this would be with a view to future judgment and the Messianic Era.

Everything about these epistles — their structure, that which is stated about each, the order in which they were given,  the reason for the call to repent, the reason for the exhortation and commands — points out ahead to the judgment seat and then to the Messianic Era beyond.  The deterioration seen within the existing churches and also seen in the order of their arrangement in Revelation 2; 3 necessitates the call to repentance, the exhortations, and the commands.  Then, this call for repentance, the exhortations, and the commands look ahead to the judgment seat; and all of the overcomer’s promises are Messianic within their scope of fulfillment.

Everything at the end of Scripture remains in complete keeping with that which is seen at the beginning of Scripture — a seventh day of rest following six days of restorative work.  And there is nothing within these seven epistles that moves beyond that point within the scope of their fulfillment (i.e., there is nothing in these epistles that moves beyond the seventh day, the Messianic Era).  There is nothing in these epistles about eternal life, the ages beyond the Messianic Era, etc.  All of the material in these epistles is about events occurring during time within that which is foreshadowed by work during the six days in Genesis 1, progressing to that which is foreshadowed by rest during the seventh day in Genesis 2, not about things which will occur during the eternal ages beyond this time.

(For a correct and proper interpretation throughout Scripture in the preceding respect, one must remain within the time-frame set forth in the first thirty-four verses in Scripture, in Genesis 1:1-2:3 [six and seven days foreshadowing six and seven thousand years].  A septenary structure is set forth in these opening verses, establishing at the very outset a foundation upon which all subsequent Scripture rests [ref. chapters 1-4, The Revelation of Jesus Christ (1),  The Revelation of Jesus Christ (2), The Revelation of Jesus Christ (3), In the Lord’s Day (1), in this site, or The Study of Scripture by Arlen Chitwood; also see the remarks on John’s Gospel in the Foreword of this book ].

There are a few places in Scripture that deal with events outside the scope of the septenary structure in Genesis 1:1-2:3 [i.e., events both preceding Man’s Day and events following the Messianic Era].  But when Scripture does move outside the septenary structure set forth at the beginning
[e.g., Ezekiel 28:14-19; Revelation 21; 22], it is always quite evident that this is being done.  And this has apparently been done at times so that man can better tie the whole of the matter together, understanding why things existed as they did preceding Man’s Day on the one hand, and understanding the goal toward which everything moves following the Messianic Era on the other hand, when the Son delivers the kingdom up to His Father [1 Corinthians 15:24-28].)

To Him Who Overcomes

The manner in which most interpret the seven overcomer’s promises, one to each of the seven churches in Revelation 2; 3, centers on these promises relating to one’s eternal salvation.  Most erroneously interpret these promises as either

(1) a call to unsaved individuals within the seven churches to be saved and realize these different promises, or

(2) as statements to saved individuals in these churches, showing that they will realize these different promises simply on the basis of the fact that they have been saved.  And 1 John 5:1-5 forms verses usually referenced in an effort to substantiate the second part of the preceding.

This line of erroneous teaching emanates mainly from man’s failure to see anything in Scripture except salvation by grace, i.e., saved-unsaved issues.  Practically everything is made to relate to this one subject.  And this type of teaching, brought over into the seven epistles in Revelation 2; 3, results in not only the Church often being viewed from an incorrect perspective (usually seeing the Church comprised of both saved and unsaved individuals) but it also leaves little room for the overcomer’s promises to be viewed from a correct perspective.

However, contrariwise, within the New Testament usage of the word “Church,” as it is used relating to the one new man “in Christ,” there is no such thing as a Church comprised of both saved and unsaved individuals.  A person is either within or without the Church, depending on his saved or unsaved state.  He is either a Jew, a Gentile (both without the Church), or a Christian (within the Church [1 Corinthians 10:32]).

Nor can unsaved individuals be thought of as professors instead of possessors and find themselves within the Church after the manner in which the word “Church” is used in the New Testament.  Scripture knows nothing about professors as opposed to possessors.  Scripture knows only possessors (the saved) and non-possessors (the unsaved).

The overcomer’s promises, in the preceding respect, would, thus, relate to Christians alone.  Further, these promises are worded after a fashion that clearly reveals that Christians can go in either of two directions relative to the promises.  They can either overcome and realize the promises or they can be overcome [by the world, the flesh, and/or the Devil] and fail to realize the promises.

(The word “church” is a translation of the Greek word ekklesia, a compound word that means “called out” [ek, meaning “out”; and klesis, meaning “to call”].  The word is used 115 times in the New Testament, and in all except five instances it is used of Christians.  It is used of the nation of Israel or those in Israel three times [Matthew 18:17; Acts 7:38], and it is used of a gathering of mainly unsaved Gentiles twice [some Jews present (Acts 19:32, 39)].  And in the five instances where the word is not used of Christians it could be better translated “assembly,” understanding that “the assembly” was a called out group [Israel called out of the nations (Acts 7:38), or individuals called out of this nation (Matthew 18:17), or individuals called out from a Gentile nation (Acts 19:32, 39)].

The Hebrew text of the Old Testament uses a corresponding word, qehal, which the Septuagint [Greek version of the Old Testament] usually translates by using ekklesia.  Qehal is found 112 times in the Old Testament, almost an equal number of times that the corresponding word, ekklesia, is found in the New Testament.  Qehal is usually translated in the English text as “assembly” [Deuteronomy 9:10; 18:16] or “congregation” [Deuteronomy 23:1-3; 1 Kings 8:14], and sometimes as “company” [1 Samuel 19:20].  The word is used mainly of Israel or those in Israel, though a few times it is used of groups from among Gentile nations [Genesis 35:11; Ezekiel 23:46-47; 26:7; 38:4, 7, 13, 15].

Thus, when the Greek text of the New Testament uses the word ekklesia, where Christians are involved [110 of the 115 times that the word appears], it is dealing with the saved alone [the saved of the present dispensation, those comprising the one new man “in Christ”].  The word “church” [ekklesia] is never used in the New Testament referring to an assembly of both Christians and Jews [including saved Jews comprising the nation during the time of the re-offer of the kingdom to Israel (from 33 AD to about 62 AD)] or to an assembly of both Christians and Gentiles.  Rather, the word is always used only as a reference to those forming the one new man “in Christ,” which is neither Jew nor Gentile [Galatians 3:26-29; Colossians 3:10-11].

In this respect, the Church [the ekklesia] of the New Testament, having to do with Christians alone, is one thing; and the usage of a corresponding word in the Old Testament [qehal (usually translated ekklesia in the Septuagint)], and the usage of ekklesia having to do with Israel or those in Israel three times in the New Testament, is another thing entirely.  The word Church in the New Testament, when referring to the saved who are taken from among both the Jews and the Gentiles during the present dispensation [110 of the 115 times the word is used], began on the day of Pentecost in 33 AD and will be removed at the end of the dispensation.

And any type of teaching to the contrary is no more or no less than man’s flawed ideology brought over into his understanding of Scripture, seeking to interpret, through natural means, that which is spiritually discerned.  Scripture though is to be interpreted solely from the spiritual side of matters, never from the natural.  Scripture is to be interpreted in the light of Scripture, comparing that which is spiritual with that which is spiritual [1 Corinthians 2:10-13], with man’s thoughts and ideas on the matter of no moment whatsoever.)

As previously stated, 1 John 5:1-5 is often erroneously referenced by those seeking to show that the thought of overcoming in Revelation 2; 3 relates to eternal salvation.  And the thought of a bringing forth from above, used three times in these verses, is the key to show how the verses should correctly be understood.

The expression, “born of God” or “begotten of Him,” referring to a bringing forth from above, is used ten times in 1 John (1 John 2:29; 3:9 [twice]; 1 John 4:7; 5:1 [three times], 1 John 5:4, 18 [twice]).  The expression also appears in two other New Testament books — four times in John’s gospel (John 1:13; 3:3, 5, 7), and two times in 1 Peter 1:3, 23).  And every time the expression is used in John, 1 Peter, and 1 John, both textually and contextually, the saved, not the unsaved, are in view.

(Refer to the author’s book, Brought Forth from Above BOOK, in this site, for a comprehensive treatment of this subject in three New Testament books.)

1 John 5:1-5 is actually a companion passage to John 20:30-31.  These two verses in the gospel of John have to do solely with Israel during the time of the re-offer of the kingdom to Israel, providing the reason for the eight signs in the gospel of John.  And 1 John 5:1-5 (apparently written at or about the same time as the gospel of John) would seemingly have to do with Israel during this time as well.  But, unlike John 20:30-31, it would also have to do with Christians throughout the dispensation since the epistle was written centrally to Christians and signs are not in view in the passage (ref. the author’s book, Signs in John's Gospel by Arlen Chitwood, plus in this site The Eight Signs in John's Gospel).

In this respect, 1 John 5:1-5 has to do with instructions concerning how Christians can overcome the world — “by faith” (1 John 5:4), with instructions given elsewhere concerning how Christians can overcome the flesh by mortification (Romans 8:13; Colossians 3:5) and the Devil by resistance (James 4:7; 1 Peter 5:9).  And, as in all of the other passages pertaining to being brought forth from above, the unsaved are not in view at all in any of these passages having to do with overcoming.

(For a more comprehensive discussion of the seven churches in Revelation 2; 3, refer to the author’s book, Judgment Seat of Christ BOOK, in this site, chapters 5-11.)

Chapter 7

Crowns Cast Before God’s Throne

After these things I looked, and behold, a door standing open in heaven. And the first voice that I heard was like a trumpet speaking with me, saying, “Come up here, and I will show you things that must take place after this.”

Immediately I was in the Spirit; and behold, a throne set in heaven, and One sat on the throne.

And He who sat there was like a jasper and a sardius stone in appearance; and there was a rainbow around the throne, in appearance like an emerald.

Around the throne were twenty-four thrones, and on the thrones I saw twenty-four elders sitting, clothed in white robes; and they had crowns of gold on their heads. . . .

the twenty-four elders fall down before Him who sits on the throne and worship Him who lives forever and ever, and cast their crowns before the throne . . . .  (Revelation 4:1-4, 10).

(Chapters 7, Crowns Cast Before God’s Throne, and 8, The Seven Sealed Scroll, will deal with material in Revelation 4; 5  [Chapter 7 with material in Revelation 4,  and Chapters 8-9,  Ch.8, The Seven Sealed Scroll and Ch. 9, Redemption, Marriage, Regality, with material in Revelation 5].  Properly understanding certain things in both Revelation 4; 5, within context [following that which is seen in Revelation 1; 2; 3 but preceding that which is dealt with in Revelation 6 ff, is crucial to a proper understanding of the book of Revelation as a whole.  The importance of this cannot be overemphasized.)

Immediately following events seen in Revelation 2; 3, attention is again called to that which is previously seen in Revelation 1 — John being removed from Man’s Day and placed in the Lord’s Day (cf. Revelation 1:10; 4:1-2a).  Scripture in its structure has a way of repeating things at times in order to provide a base for supplying additional details on a subject.  And repeating that which is seen in Revelation 1 at this later time in the book, in Revelation 4 (following events seen in Revelation 1; 2; 3), would have to do with Scripture providing additional details relating to the Church following events surrounding the judgment seat.

In Revelation 1 — immediately after John had been removed from Man’s Day and placed in the Lord’s Day, along with being moved forward in time — John was shown the complete Church in Christ’s presence, with Christ presented in His future judicial role, not in His present high priestly role.  And since this is clearly a judicial scene following the rapture, that which is dealt with in these verses can only refer to one thing.  These verses in Revelation 1 can only refer to:

1)  The complete Church, all Christians throughout the dispensation (shown by the number of the churches [seven, showing the completeness of that which is in view]), being removed from the earth at the end of the dispensation (shown by John’s removal).

2)  The complete Church appearing in Christ’s presence to be judged (shown by Christ appearing as Judge, with the seven lampstands [the seven churches] appearing in His presence).

Then, simply continuing from Revelation 1, the central subject of the subsequent two chapters has been established.  This central subject, continuing into Revelation 2; 3, clearly has to do with Christians before the judgment seat.  But the manner in which the churches are set forth in these two chapters — beginning with Ephesus that had left its “first love” (Revelation 2:4) and ending with Laodicea that is described as “wretched, and miserable, and poor, and blind, and naked” (Revelation 3:17) — it is also evident that a history of the Church throughout the dispensation is shown in these chapters as well.

And, with these things in mind, the Spirit of God leading John to begin Revelation 4 at the same point as is seen in Revelation 1,  would not only provide a base for additional revelation surrounding Christians following the judgment seat, but it would also provide a means for setting forth the same thing clearly taught in a number of other places in Scripture — the removal of the complete Church at the end of the dispensation.

That is, viewing Revelation 2; 3 from a historical perspective (depicting a history of the Church throughout the dispensation), Revelation 4, beginning at the same point as seen in Revelation 1, shows the removal of the complete Church at the end of the dispensation.  And this is something that can be seen in a clearer respect in Revelation 4 than it can in Revelation 1 because, from a historical perspective, the complete dispensation is seen immediately preceding, in Revelation 2; 3.  Then, the removal of the Church at this point in time would also show the removal of the Church before the beginning of the Tribulation (seen beginning in Revelation 6).  And this, as well, would be in complete accord with that which is seen elsewhere in Scripture

The Heavenly Scene

Immediately after attention has been called to the same event seen in Revelation 1:10 (in Revelation 4:1-2a), John, rather than seeing a judicial scene (as in Revelation 1), now sees a rainbow encircled throne, with God seated on the throne (Revelation 4:2-3 [2b]).  And surrounding this throne, John sees twenty-four other thrones and twenty-four crowned “elders” seated on these thrones (Revelation 4:4).

(The significance of attention called to a rainbow encircling God’s throne at this point in the book can be seen in the first mention of a rainbow in Scripture [Genesis 9:13-17].  The rainbow appeared in Genesis following the completion of God’s judgment [the Flood], and the same thing is seen in Revelation 4:3 relative to the completion of the judgment of Christians in Revelation 1 [1b] and Revelation 3.)

At this point in the book, events pertaining to the dispensation in which the Spirit spent 2,000 years searching for a bride for God’s Son are complete (Revelation 2; 3, viewed from a historical perspective).  As well, events surrounding the judgment seat are also complete (Revelation 1; 2; 3 [1b], viewed from the manner in which Revelation 2; 3 are introduced in Revelation 1 [1b] ).  And, because of the reason for the dispensation and the judgment seat, and because of the point toward which all Scripture moves, the logical place where one would expect activity to now be centered at this point in the book would be concerning bringing about the realization of that which is stated in Hebrews 2:5:

For He has not put the world to come, of which we speak, in subjection to angels.

And events having to do with bringing to pass that which is stated in this verse is exactly what can be found in Revelation 4; 5.

In the latter part of Revelation 4:2, immediately following the repetition from Revelation 1 concerning the removal of the Church (Revelation 4:1-2a), John begins to describe various things about God’s throne, which he both sees and hears — “lightnings,” “thunderings,” and “voices” coming out of the throne, and “lamps of fire were burning before the throne” (Revelation 4:5).  And “in the midst of the throne, and around the throne” John sees four living creatures who “do not rest day or night, saying, Holy, holy, holy, Lord God Almighty, who was, and is, and is to come”; and these living creatures “give glory and honor and thanks to Him who sits on the throne, who lives forever and ever” (Revelation 4:6-9).

Then the scene returns to the twenty-four elders, who rise from their thrones, fall down before God, worship Him, relinquish their crowns to the One who originally placed them in regal positions, and express adoration to the One worthy “to receive glory and honor and power” (Revelation 4:11).

If an apex is to be found in the book of Revelation, aside from the actions of the mighty angel in Revelation 10 and events surrounding Christ’s return in Revelation 19 (ref. Ch. 19,  The Opened Scroll and Ch. 31, Christ’s Return), the action of these twenty-four elders would have to be considered.  The action of these angels in Revelation 4 is significant beyond degree in relation to the central message of this book.

Crowns, Regality, Government

“Crowns” have to do with regality, and the government of the earth is in view throughout the book of Revelation.  At this point in the book, the judgment of Christians, with a view to regality, will have just occurred; and, with a view to this same regality, Christ, following this, is seen as the One about to redeem the forfeited inheritance by taking the seven-sealed scroll from God’s right hand and breaking the seals (Revelation 5 [ff]).

Angels have ruled over the earth since time immemorial — since that time when God established the government of the earth in the beginning.  Angels will still be exercising rulership over the earth at this point in the book, following the judgment of Christians.  And angels will continue ruling until Christ and His co-heirs (forming His bride) take the kingdom, following Christ’s return to the earth.

Accordingly, neither Christ nor Christians will receive the crowns that they are to wear during the Messianic Era until after Christ returns to the earth at the end of the Tribulation.  The crown that Christ will wear during the Messianic Era is presently being worn by Satan, as he continues to exercise power over the earth.  And the crowns that Christians will wear in that day are presently being worn by two segments of angels — the angels presently ruling with Satan and the angels who refused to follow Satan when he sought to exalt his throne.

When Satan sought to exalt his throne — following his being placed over the earth, with a large contingent of angels ruling the earth with him — only one-third of these ruling angels followed Satan and fell with him, with the other two-thirds refusing to follow him (cf. Isaiah 14:12-14; Matthew 25:41; Revelation 12:3-4).

(Note the way Revelation 12:4a is worded:  “His [the dragon’s, Satan’s] tail drew a third of the stars of heaven [referring to angels (cf. Job 38:7; Revelation 1:20)] and threw them to the earth . . .   This “third,” after millennia of time and separation [separation of one-third from the other two-thirds], is still recognized at this future time as only part of a larger group, only part of all the angels originally ruling with Satan.)

And though the angels not following Satan didn’t continue ruling with him, they could not immediately relinquish their appointed positions.  Rather, they had to retain their positions for a time, remaining crowned.

A principle of biblical government necessitates that an incumbent ruler retain his crown until the one replacing him is not only on the scene but ready to ascend the throne.  Only then can an incumbent ruler relinquish his crown.

(For example, note the account of Saul and David, forming a type of Satan and Christ.

Saul, though disqualified, retained his crown and continued to reign until David was not only present but ready to ascend the throne.  Then, Saul’s crown was taken, given to David; and David, along with certain faithful men, ascended the throne and reigned in the stead of Saul and those who had ruled with him [1, 2 Samuel].

And it will be exactly the same in the antitype.  Satan, though disqualified, will retain his crown and continue to reign until Christ is not only present but ready to ascend the throne.  Then, Satan’s crown will be taken, given to Christ; and Christ, along with certain faithful individuals, will ascend the throne and reign in the stead of Satan and those who had ruled with him, both before and after his fall
[Revelation 19:11-20:6].)

This same established principle must prevail relative to both the angels refusing to follow Satan in his attempt to exalt his throne and those who did follow him.  This entire contingent of angels (both fallen and unfallen) must retain their crowns until those who are to replace them, those who are to wear these crowns, are not only on the scene but ready to ascend the throne.

These relinquished crowns though will be worn only after Christ returns to the earth at the end of the Tribulation, overthrows Satan and his angels, and forcibly takes their crowns.  Only then will Christ be in possession of all the crowns that He and His bride are destined to wear as they ascend the throne and rule the earth.

This entire scenario of events, as it pertains to the government of the earth, is introduced in Revelation 4.  It is introduced immediately following events surrounding the judgment seat when, for the first time in the history of the earth, those who are to ascend the throne with God’s Son will have been called out of the larger body of Christians and revealed. Those shown worthy to take the crowns worn by Satan and his angels up to this point in time will now be on the scene, ready to ascend the throne.  And for the first time in the history of the earth, angels can now relinquish their crowns.

This is the first order of activity seen in the book of Revelation occurring immediately following issues and determinations at the judgment seat.  And so it should be, for, according to Romans 8:19-23, the entire creation (as it pertains to the earth, both the material creation and redeemed man) presently groans and travails, waiting for “the revealing [KJV: ‘manifestation’] of the sons of God” (a new order of sons — taken from among redeemed man, not angels).

Revelation 4 is the point in the book where this revealing of a new order of sons has its beginning.  It begins here by the relinquishment of crowns (for those comprising this new order of sons will have been revealed), making possible a later full manifestation of regal activity by man at the time of Christ’s return.

Thus, with the introduction of crowns cast before God’s throne in Revelation 4:10-11, only one group of individuals could possibly be in view (if one remains within context and keeps in mind the earth’s government in both history and prophecy).  These twenty-four elders can only represent angelic rulers (cf. Hebrews 2:5).  Angels alone will possess crowns in relation to the government of the earth at this time (as they do during the present time).

(Some Bible students, on the basis of the pronouns used in Revelation 5:9-10 — “us” and “we” [KJV] — have understood the twenty-four elders to represent redeemed men, not angels.  However, the majority of the better Greek manuscripts render the pronouns in Revelation 5:10 as “them” and “they” [ref. Revelation 5:10 ASV, Revelation 5:10 NASB, Revelation 5:10 NIV, Wuest, Weymouth], giving rise to the thought that the pronoun “us” in Revelation 5:9 is probably a scribal insertion, being spurious [ref. Alford, Lenski].

But the matter is really not left to manuscript evidence alone.  That the pronouns “them” and “they” are correct is evident from the context.  Note that the song in Revelation 5:9-10 is apparently sung not only by the “twenty-four elders” but also by the “four living creatures” as well.  Then, other angels join them in Revelation 5:11ff, with all of the angels together voicing additional, related statements.

Aside from the preceding, it would make absolutely no sense whatsoever to understand these twenty-four elders as referring to a segment of redeemed man.  Man couldn’t possibly be crowned at the time of events in Revelation 4; 5, else he would be crowned before Christ is crowned [note that Christ is to wear the crown that Satan presently wears, which Satan will still be wearing at this time].  Also, man is to wear the crown he receives, not relinquish it before God’s throne as seen being done by the twenty-four elders.

Also, the Greek word translated “elders” in Revelation chapter four is presbuteroi, the same word used for “elders” in the Church in the New Testament epistles. The word refers to older ones [relative to that being dealt with]. In the Church, the reference is to older ones in the faith; in Revelation chapter four, the reference is to older ones in the governmental structure of the earth [evident since they are crowned, seated on thrones, with the government of the earth being the only government which could possibly be in view].

The preceding alone would prevent the twenty-four elders from being viewed as men, necessitating that they be viewed as angels. Man, at this point in the book, has yet to even come into such a position; angels, on the other hand, have held positions of this nature since time immemorial.)

And at this point in the book, by the action of the twenty-four elders casting their crowns before God’s throne, the way will be opened for God to transfer the scepter from the hands of angels to the hands of man.

In this respect, these crowns cast before God’s throne can only have to do with the government of the earth.  And, at this point in the book, crowns can be worn by angels alone.  The Son will not yet have taken the kingdom, though the Father is about to take the sceptre from Satan’s hand and place it in His Son’s hand
(cf. Daniel 7:13-14; Luke 19:12, 15; Revelation 11:15; 19:11ff).

These crowns are relinquished to God (cast before God’s throne) — with a view to man ruling in the kingdom — so that God can appoint those who had previously been shown qualified through decisions and determinations at the judgment seat (Revelation 1; 2; 3 [1b]) to positions of power and authority with His Son; and those whom the Father appoints will wear these crowns in His Son’s kingdom.

These crowns are cast before God’s throne (cf. Revelation 4:1-4; 5:1-7) because the Father alone is the One who places and/or removes rulers in His kingdom (Daniel 4:17-37; 5:18-21).  He alone is the One who placed those represented by the twenty-four elders in the positions that they occupied;  and He alone is the One who will remove those represented by these elders from the positions in which He originally placed them and assign other individuals to positions in the kingdom, in their stead (Matthew 20:20-23).

The transfer of the government of the earth, from the hands of angels into the hands of man, in reality, is what the first nineteen chapters of the book of Revelation are about; and, as well, this is what the whole of Scripture preceding these nineteen chapters is also about.  In this respect, these twenty-four elders casting their crowns before God’s throne forms a key event that one must grasp if he would properly understand the book of Revelation and Scripture as a whole.

Christ and His bride, in that coming day, will rule the earth in the stead of Satan and his angels.  And, in the process of ruling in this manner, they will wear all the crowns worn by Satan and his angels prior to his fall — both angels who did not follow Satan and those who did follow him.

Action of the Elders

Thus, that which is depicted through the action of the twenty-four elders in Revelation 4:10-11 is, contextually, self-explanatory.  This has to do with the government of the earth, it occurs at a time following events surrounding the judgment seat but preceding Christ breaking the seals of the seven-sealed scroll, and it occurs at a time when Satan’s reign is about to be brought to a close.

After events in Revelation 1; 2; 3 have come to pass, for the first time in man’s history, the person (the bride) who is to rule with the One to replace Satan (Christ) will have been made known and shown forth.  And events in Revelation 4 reflect that fact.

Only one thing could possibly be in view at this point in the book, for the bride will not only have been made known but will be in a position for events surrounding the transfer of power to begin.  The twenty-four elders casting their crowns before God’s throne can only depict the angels who did not go along with Satan in his rebellion relinquishing their crowns, with a view to those comprising the bride wearing these crowns during the Messianic Era.

But the crowns worn by Satan and those angels presently ruling with him are another matter.  These crowns will have to be taken from Satan and his angels by force when Christ returns to overthrow Gentile world power at the end of the Tribulation (a power exercised during Man’s Day under Satan and his angels [Daniel 10:13-20]).

(The fact that angels represented by the twenty-four elders are not presently ruling with Satan can be shown not only by their present position — in God’s presence, in heaven — but also by the Greek word that is used for the type of crown that they are seen wearing.

There are two words in the Greek text for “crown” — stephanos, and diadema.  Comparing Scripture with Scripture, with regality in view, one major distinction stands out concerning how these two words are used.  Diadema refers to the type of crown worn by a monarch, one presently exercising regal power.  Stephanos, on the other hand, is used in an opposite sense.  It is used to show someone crowned but not presently exercising regal power.

For example, the crown seen on Christ’s head in Revelation 14:14, preceding His reign, is referred to by the word stephanos in the Greek text.  A crown on Christ’s head at this time could only anticipate His impending reign [a similar thought is set forth by the crown resting on Antichrist’s head at the beginning of the Tribulation in Revelation 6:2, referred to by the use of the word stephanos (ref. Ch. 13, The Four Horsemen)]. Then, when Christ returns to the earth to take the kingdom, He will have many crowns upon His head; and the Greek text uses diadema rather than stephanos to refer to these crowns, for Christ will be returning as “King of kings, and Lord of lords” [Revelation 19:12, 16].

The twenty-four elders in Revelation 4 cast crowns referred to as stephanos before the throne, indicating that, though crowned, these elders were not exercising regal power at this time [though the fact that they were seated on thrones and crowned portends regal power at some point in time [in past time, as shown by their present positions and subsequent actions].  And the many crowns that Christ will have on His head at the time of His return are undoubtedly these same crowns [Revelation 19:12].  But, anticipating that day when Christ reigns, the book of Revelation uses the word diadema to refer to these crowns, for Christ will be exercising regal power at the time, with Satan about to be overthrown.

The crowns [diadems] on Christ’s head in Revelation 19:12  though will not be worn by Christ when He rules the earth, for He is to wear the crown presently worn by Satan [the incumbent ruler] in that day.  Rather, these crowns are undoubtedly reserved for those forming the bride [whom the Father will previously have appointed to various positions of power and authority with His Son]; and the Son will give these crowns to His co-heirs following that time when the remainder of the crowns having to do with the earth’s government are forcibly taken from Satan and his angels.)

Twenty-Four, Thirty-Six

The identity of the twenty-four elders is shown not only by their actions and the place in which this occurs in the book but also by their number.  Comparing Revelation 4 and Revelation 12 (Revelation 4:4, 10-11; 12:3-4), it appears evident that the original government of the earth — originally established by God prior to Satan’s fall — was representatively shown by three sets of twelve, thirty-six crowned rulers.  “Three” is the number of Divine perfection, and “twelve” is the number of governmental perfection.

Those angels who did not follow Satan in his attempt to exalt his throne would be represented by the twenty-four elders — two sets of twelve, showing two-thirds of the original contingent of angels ruling with Satan.  And the angels who did go along with Satan, presently ruling with him, would be represented by a third set of twelve, showing the other one-third of the original contingent of angels ruling with Satan (Revelation 12:3-4).

In this respect, these three representative sets of twelve would show Divine perfection in the earth’s government.  And also in this respect, this same perfection in the structure of the earth’s government has not existed since Satan’s attempt to exalt his throne.

But, this structured perfection will one day again exist in the earth’s government.  When Christ and His bride ascend the throne, crowns worn by those represented by all three sets of twelve will be brought together again.  Then, Divine perfection will once again exist in the government of the one province in God’s universe where imperfection has existed for millenniums (cf. Colossians 1:16-20).

(For additional and other type information on the twenty-four elders in Revelation 4, refer to the author’s book, So Great Salvation BOOK, Ch. 2, or Judgment Seat of Christ BOOK, Ch. 12.)

Chapter 8

The Seven Sealed Scroll

And I saw in the right hand of Him who sat on the throne a scroll written inside and on the back, sealed with seven seals.

Then I saw a strong angel proclaiming with a loud voice, “Who is worthy to open the scroll and to loose its seals?”

And no one in heaven or on the earth or under the earth was able to open the scroll, or to look at it.

So I wept much, because no one was found worthy to open and read the scroll, or to look at it.

But one of the elders said to me, “Do not weep. Behold, the Lion of the tribe of Judah, the Root of David, has prevailed to open the scroll and to loose its seven seals.”

And I looked, and behold, in the midst of the throne and of the four living creatures, and in the midst of the elders, stood a Lamb as though it had been slain, having seven horns and seven eyes, which are the seven Spirits of God sent out into all the earth.

Then He came and took the scroll out of the right hand of Him who sat on the throne.  (Revelation 5:1-7)

(All of Revelation 5 is taken up with events surrounding the introduction of a seven-sealed scroll, with the seals of this scroll beginning to be broken in the next chapter, Ch. 9, Redemption, Marriage, Regality. Properly understanding that which is in view by the introduction of this seven-sealed scroll and the breaking of the seals on the scroll is a major key to understanding all that follows in this book.  The importance of understanding and grasping the significance of this scroll at this introductory point in the book cannot be overemphasized.)

Attention is often called to the importance of understanding the book of Daniel when studying the book of Revelation, or conversely.  And this would be a correct way to view matters, for these are companion books, and both cover the same material, with one book shedding light upon the other when Scripture is compared with Scripture. 

That which is often overlooked though is the fact that the book of Daniel is only one of a number of books in the Old Testament holding this type of connection with the book of Revelation.  Parts of books other than Daniel from the section of Scripture referred to as the Prophets (Isaiah through Malachi) would hold this same type of connection with the book of Revelation as well.  And in this chapter, particular attention will be called to a section from one of these books, the book of Jeremiah, which forms a major key to properly understanding Revelation 5.

Then, beginning in Genesis and continuing to the Prophets, one finds that section of Scripture often referred to as Historic (Genesis through Esther), followed by the section referred to as Poetic (Job through the Song of Solomon).  And the same thing can be said about these two sections of Scripture that was said about the Prophets.  Numerous parts of both sections reflect on material in the book of Revelation.

In the first of these two sections, note particularly three books where this can be clearly seen — Exodus, Ruth, and Esther.  These three books have been singled out because almost the complete contents of each foreshadow that which is seen in different parts of the book of Revelation, with a section in one of the books particularly foreshadowing events seen in Revelation 5.

Exodus, in this manner (historic events typically foreshadowing future events), deals centrally with Israel during the Tribulation, with Christ’s return at the end of the Tribulation, with the overthrow of Gentile world power following Christ’s return, and with the subsequent establishment of the Messianic Kingdom (paralleling events seen in Revelation 6-20 [20a]).

Esther, as well, deals with the same thing as Exodus — centrally with Israel during and immediately following the Tribulation.  And Esther, by the same means and in the same manner as seen in Exodus, parallels the same part of the book of Revelation as Exodus, showing other facets of the matter.

Ruth though is different.  Rather than dealing with Israel, Ruth, by the same means and in the same manner as seen in both Exodus and Esther, foreshadows God’s dealings with the Church.  And the time covered by this book deals with the Church throughout not only the present dispensation but with the Church at the judgment seat, with the Church following the judgment seat, and with Christ and His bride in the Messianic Kingdom.

And, though Ruth deals with the Church rather than Israel, Ruth is the one book among the three mentioned that deals with events foreshadowing that which is seen in Revelation 5.  And if one would rightly understand that which is seen in this chapter, one must first understand that which God revealed to an unknown author some twelve hundred or more years before these things were shown to John.  One must let Scripture interpret Scripture, allowing God Himself to explain the matter by and through other revelation that He has provided on the subject.

With all of the preceding in mind, two sections of Scripture from two Old Testament books will comprise most of the material in this chapter.

The first will be a section from the book of Jeremiah (from Jeremiah 30; 31; 32; 33, but particularly from Jeremiah 32), which, through an Old Testament account of circumstances and events of a similar nature to that seen in Revelation 5, shows exactly what is transpiring in this chapter in the book of Revelation.

And the second will be a section from the book of Ruth (from all four chapters of the book, but particularly from Ruth 4), which, as seen in Jeremiah, will illustrate the working out of that introduced in Revelation 5, showing different but corresponding facets of the matter.

There are two aspects to that which occurs by the breaking of the seals on the seven-sealed scroll in Revelation 5 — redemption of land, and a corresponding marriage.  Jeremiah, in his book, seemingly only deals with one aspect (redemption of land), but the other aspect (marriage) is clearly seen in the context.  And the writer of Ruth deals with both aspects together, at the same time.

Then, beginning in Revelation 5 and viewing that which is seen in this book in the light of that which is seen in both of these Old Testament books, the whole of the matter is opened up and dealt with in this closing book of Scripture.

And this is exactly as interpretation in the book of Revelation, or anywhere else in Scripture, must exist.  Scripture must be interpreted in the light of Scripture — the New Testament in the light of the Old Testament, the Old Testament in the light of the New Testament, parts of the Old Testament in the light of other parts of the Old Testament, parts of the New Testament in the light of other parts of the New Testament.

(Note that a division of the Old Testament into three parts — Historic, Poetic, and the Prophets — refers to form, not to content.  Prophecy, via typology, is dealt with throughout the Historic section, with other means, along with typology, used in the Poetic section and in the Prophets.  And this is why Christ, in Luke 24:25-27 and Luke 24:44 could refer to Moses, the Psalms, and the Prophets together, in the sense that different things surrounding the same Subject are dealt with throughout. 

All wrote about Christ, His first coming, His second coming — Moses through one means, the writers of the Psalms through another means, and the Prophets through yet another means.)

As evident from Ruth 4 (in the light of the larger context, Ruth 1; 2; 3), along with comparing that which is seen in Jeremiah 32 (in the light of the larger context, Jeremiah 30; 31; 32; 33), the seven-sealed scroll that the Son took from His Father’s right hand in Revelation 5 (the New Testament parallel) could only be identified as one thing and could only have to do with one thing.  As will be shown, this scroll could only be identified as the title deed to the earth, and it could only contain the redemptive terms for the earth — the inheritance awaiting the Sons of God (Christ, Israel, and the Church [following the adoption]).

Beyond the preceding, this redemption of the inheritance is inseparably tied to marriage — the marriage of God to Israel, and the marriage of Christ to His bride.  There can be no future reign of Christ over the earth apart from God again taking Israel as His wife and the Son, as well, taking a wife.  And both are inseparably tied to the breaking of the seals on this scroll.

John’s apparent knowledge of these things, as they pertained to that which the Father held in His right hand in Revelation 5:1, would account for his actions in Revelation 5:4 — much weeping — when no one “in heaven or on the earth or under the earth” (Revelation 5:3) was found worthy to break the seals on the scroll.  John evidently knew exactly what this scroll had to do with, along with the implications of the seals either being broken or not being broken — which could only have come from his familiarity with the Old Testament and the corresponding Mosaic Economy.

(To illustrate that this scroll contains the redemptive terms of the earth, before seeing this from two Old Testament books, note Revelation 10:2.  In this verse, an angel is seen holding the scroll from Revelation 5 after all of the seals had been broken, leaving the scroll open; and, in a display of power, filled with symbolism — with “his right foot on the sea and his left foot on the land” — this angel claims the redeemed inheritance, the earth, for the One whose right it is to rule.

For more information on the preceding, refer to Ch. 19, The Opened Scroll.  Also see Opening the Seventh Seal in this site.)

The earth in a forfeited and unredeemed state was the same earth which, in the distant past, preceding man’s creation, had been reduced to a ruin because of Satan’s attempt to exalt his throne above that of his God-appointed position over the earth; this was the earth that, 6,000 years ago, had been restored for man, whom God created to replace the incumbent ruler; and this was the earth that had been reduced to a ruined state once again because of man’s subsequent fall (cf. Genesis 3:6-7, 17-18).  And Revelation 5 takes one to the point where the inheritance (the earth) is about to be redeemed (cf. Psalm 2:8), allowing the earth to be “delivered from the bondage of corruption,” with a new order of Sons then holding the scepter (Roman 8:18-23).

Not only must man be redeemed, but the earth must be redeemed as well.  That which God requires for both man and the earth must be brought to pass in each instance.

Man’s redemption is wrought by and through Christ’s finished work at Calvary; and the earth’s redemption is wrought by through subsequent actions of the only One qualified to act in the realm of redemption (cf. Acts 3:21; Colossians 1:16, 20), by His breaking the seals of the seven-sealed scroll that He is seen taking from His Father’s right hand in Revelation 5:7 (Revelation 6:1ff).

The Books of Jeremiah and Revelation

(The accounts in the books of Ruth and Jeremiah form the only two places in the Old Testament where the matter that is seen in Revelation 5 is dealt with in the sense of being carried out, showing exactly what is in view in this closing book of Scripture.

The account from Jeremiah will be dealt with first, for this account provides details concerning how matters were handled as they pertained to the scroll itself.  Then, the account in Ruth provides other details not seen in Jeremiah.  And both together, within their contextual settings, provide the necessary Old Testament word picture to properly understand that which is seen in Revelation 5.)

In the Old Testament, redemption (a purchasing, a buying back) existed for both individuals and sections of land.

Other than redemption necessary for all mankind by and through death and shed blood, because of Adam’s sin, other forms of redemption were dealt with in the Mosaic Economy.  Provision of this nature existed for the redemption of two types of individuals — for a wife who had lost her husband, and for a person who found himself in a position of servitude or slavery.  Then, provision existed for the redemption of sections of land that had been sold.  And there were laws governing both the redemption of individuals and land (Leviticus 25:1-55; 27:16-25; Deuteronomy 25:5-9).

A scroll (or two scrolls) was prepared for the redemption of land, but there is no indication that scrolls were used for the redemption of individuals (something that, of course, would be completely out of place for the redemption of a wife).

Scrolls of this nature had to do with title deeds to sections of land and contained the redemptive terms for these sections, which could be quite different in each scroll.  And there is a classic example of how this was carried out in Jeremiah 32 by events occurring in Jeremiah’s life shortly before the final part of the Babylonian captivity in 586 B.C.

Zedekiah, the king of Judah at this time, had imprisoned Jeremiah because of his prophecies concerning the Babylonian captivity.

Jeremiah had prophesied that the city of Jerusalem, along with the Jewish king (Zedekiah), would be given “into the hand of the king of Babylon” (Nebuchadnezzar).  This didn’t set well with Zedekiah; and, as a result, he imprisoned Jeremiah (Jeremiah 32:1-5).

Then, while imprisoned, the Word of the Lord came to Jeremiah, relating that his cousin would approach him about redeeming a piece of property that had been sold to someone else; and the Lord instructed Jeremiah, who possessed “the right of redemption” (a blood relative) to redeem the property, to act in this capacity
(Jeremiah 32:7-8).

This act would leave Jeremiah owning the property (possessing “the right of inheritance” [Jeremiah 32:8]) — someone who knew that the property would shortly be in enemy hands, rendering it worthless.  But Jeremiah had prophesied that the Babylonian captivity would only last seventy years (Jeremiah 25:11-12); and following these seventy years there would be a return to the land, something that he had also previously prophesied (Jeremiah 29:10-14; Jeremiah 30-33 [by a return of all the Jewish people that was later revealed to be seven times longer, 490 years, in Daniel 9:24-27; cf. Daniel 9:2; see Ch. 12, Daniel’s Seventy Weeks, for a discussion of Daniel’s Seventy-Week prophecy]).

Then, aside from the property being in enemy hands for the next seventy years, a year of Jubilee
(Leviticus 25:8ff) — which occurred every fiftieth year — would occur while the Jewish people were in Babylonian captivity.  And, during this year, unredeemed property would automatically revert back to its original owner, apart from any redemptive action.  In this respect, it would seem almost out of place for Jeremiah to redeem the property before the captivity.

But God had a reason for instructing Jeremiah to redeem the property before the captivity (though it would have reverted back to its original owner during the time of the captivity).

Note that this account appears in the midst of a section in Jeremiah which, though Gentile captivity was at hand, has to do with the Jewish people one day being restored to their land, along with the things that God would do for His people in that day (ref. Jeremiah 30; 31; 32; 33).  And God, by having Jeremiah redeem this section of land, was using another means to make this fact known to His people.

The preceding is made clear by that which God stated at the completion of Jeremiah’s purchase.  His purchase is seen in Jeremiah 32:9-14.  Then note what the Lord stated in Jeremiah 32:15, immediately following this purchase:

For thus says the Lord of hosts, the God of Israel: “Houses and fields and vineyards shall be possessed again in this land.”

This same thing — a promise, by this means, concerning a future restoration of the Jewish people — is reiterated again in Jeremiah 32:42-44 in this same chapter (see also Jeremiah 33:7-17):

For thus says the Lord: “Just as I have brought all this great calamity on this people, so I will bring on them all the good that I have promised them.

And fields shall be bought in this land of which you say, ‘It is desolate, without man or beast; it has been given into the hand of the Chaldeans.’

Men will buy fields for money, sign deeds and seal them, and take witnesses, in the land of Benjamin, in the places around Jerusalem, in the cities of Judah, in the cities of the mountains, in the cities of the lowland, and in the cities of the South; for I will cause their captives to return,” says the Lord.
(Jeremiah 32:42-44)

(As well, contextually, Jeremiah’s purchase of a field moves beyond God reiterating, by another means, His promise concerning a restoration of the Jewish people.  The larger picture that is seen in Jeremiah — in Jeremiah 30; 31; 32; 33 — has to do with God remarrying Israel and a restoration of the kingdom, with God taking Israel as His wife once again in a restored theocracy.

Refer to the next chapter, Ch. 9, Redemption, Marriage, Regality, for details concerning the preceding.)

In the account of the transaction during Jeremiah’s day, two pieces of paper were brought out, one sealed and the other remaining open (both having to do with the unredeemed title-deed to the property).  Both pieces of paper contained the same thing — the redemptive terms for the section of land in question.  The redemptive terms could be read on the open piece of paper.  Then, once the redemptive terms had been met, the sealed piece of paper (forming a sealed scroll) could be opened.

Jeremiah purchased the field, allowing him to open the sealed scroll.  He then either made notations on this scroll or a new piece of paper, along with the unsealed scroll or a new piece of paper.  In turn, one of these was rolled up and sealed, with the other left open (both having to do with the redeemed title-deed to the property).  Then both scrolls (with notations on both, indicating Jeremiah’s purchase), for preservation purposes, were placed in “an earthen vessel [clay jar], that they may last many days [which could only have been with a view, at that time, to the seventy years of the Babylonian captivity]” (Jeremiah 32:7-14).

In later years, only one piece of paper was used for redemptive scrolls (titles to property) of this nature, with the redemptive terms appearing on both sides.  One side, forming the inside of the scroll, would be hidden from view once the scroll had been rolled up and sealed.  And the other side, forming the outside of the scroll, would have the redemptive terms written in a place where they could be read without unsealing the scroll.

With all of the preceding in mind, note the seven-sealed scroll in Revelation 5.

First, in Jeremiah, there were two scrolls — one sealed, the other remaining open.  In the book of Revelation, in keeping with this practice seen in later Jewish history, the redemptive terms of the scroll are seen written on both sides of one scroll (Revelation 5:1).  One side was sealed, and the other side was open where the redemptive terms could be read.  And the Father handing the scroll to His Son clearly implies a recognition and an acknowledgement of the Son’s full qualification to act in this capacity — as Redeemer — having previously paid the price to take the scroll, break the seals, and redeem the inheritance (Revelation 5:5ff).

Second, this scroll in the book of Revelation can only have to do with land and land rights, for, within the realm of redemption, scrolls were not used for individuals (a widowed woman, or a servant or slave).  They were used for the only other thing that could be redeemed — land.

Third, in the account in Jeremiah, a field was being redeemed (Jeremiah 32:7-9).  In the account in the book of Revelation, it is the same — a field, with the field being “the world” (Matthew 13:38).

And that which is seen in the book of Revelation — redemption in relation to the title-deed to the earth — will form the outworking of that which is foreshadowed in Jeremiah when the Jewish people return from their dispersion among the Gentiles, not at the end of Jeremiah’s seventy-year prophecy but at the end of Daniel’s four-hundred-ninety-year prophecy (cf. Jeremiah 33:7-26).

Books of Ruth and Revelation

The book of Ruth begins with a Jewish family in Moab, driven from their own land because of a famine in the land (Ruth 1:4, where two Moabite women become members of this Jewish family in Moab, brought to pass through their marriage to the two sons in the family (cf. Romans 11:15-25).

This book though, rather than having to do with God’s dealings with Israel, foreshadows, through typical means, His future dealings with the Church.  And God’s dealings with the Church after this fashion begin specifically in Ruth 1:4, where two Moabite women become members of this Jewish family in Moab, brought to pass through their marriage to the two sons in the family (cf. Romans 11:15-25).  Then, from this point forward, events in the book foreshadow God’s dealings with the Church during a time that would not even begin until well over a millennium later.

(Note that events such as those that occurred in the book of Ruth took place under God’s sovereign control of all things.  And events as we have them in this book were later recorded by an unknown author as he was borne along by the Holy Spirit [1 Peter 1:21], allowing the same Spirit to have these events to draw upon at later points in time in order to lead Christians into an understanding of the deep things of God [cf. Isaiah 40:21; Acts 15:18].)

Ruth 1, in that which is foreshadowed by events seen in the chapter, deals with two types of Christians — one faithful, the other unfaithful (typified by the actions of Ruth and Orpah).   And these two women can, alone, portray all Christians, for there is no third class of Christians.  A Christian is either faithful or unfaithful, never partly one or the other.  There is no middle ground between the two.  Scripture is clear that if a person is not for Christ he is against Christ; if he does not gather with Christ, he scatters abroad (Matthew 12:30; Luke 11:23; Romans 14:23).

A separation is made in Ruth 1 (Orpah who turns back, and Ruth who goes on).  And the remainder of the book deals with Ruth alone, showing not only the manner in which faithful Christians conduct themselves during the dispensation but, as well, that which awaits faithful Christians following the dispensation.

Ruth 2 deals with faithful Christians during the present dispensation, laboring in the field; Ruth 3 and Ruth 4 then deal with faithful Christians beyond the present dispensation.

Ruth 3 has to do with prepared Christians appearing before Christ at His judgment seat, seen in Revelation 1; 2; 3 (though Revelation 1; 2; 3 presents matters surrounding unprepared Christians as well).  Then, the first part of Ruth 4 has to do with the subject at hand in Revelation 5.  And both of these sections in the books of Ruth and Revelation have to do with that which is seen in Revelation 6-19.  Then, the latter part of Ruth 4 has to do with that which is seen in the first part of Revelation 20 — with Christ’s 1,000-year reign, as the Son of David, during the long awaited Messianic Era.

Events surrounding Ruth’s appearance before Boaz, on his threshing floor in Ruth 3 move beyond events surrounding a separation of the wheat from the chaff.  And these subsequent events have to do with three things:  redemption, marriage, and regality.

Once on the threshing floor at this time, Ruth, by her words and actions, made known a dual request — a request for both the redemption of a forfeited inheritance and for marriage (cf. Deuteronomy 25:5-6; 27:20; Ruth 3:8-13; Ezekiel 16:8).  And, as seen at the end of the book of Ruth, with the lineage of Boaz and Ruth traced to King David (their great grandson), regality is brought into the picture (Ruth 4:13-22).

(The thought of redemption, marriage, and regality [from the book of Ruth, or from the book of Jeremiah, as well as from the opening chapters of Genesis] — foreshadowing that which is seen in the breaking of the seals of the seven-sealed scroll in Revelation 5 — is developed more fully in the next chapter, Ch. 9, Redemption, Marriage, Regality.)

Boaz was to redeem the forfeited inheritance and, in the process, take Ruth as his wife.  And, because of Ruth’s prior actions (proper preparation, allowing her to now be in a position to make this request), Boaz, in keeping with laws governing the Jewish people, was required to honor Ruth’s request.

In the type, once the prepared bride was revealed on the threshing floor and the request was made, Boaz was seen honoring the request.  And exactly the same thing is seen in the antitype in the book of Revelation, with the antitype providing more detail and covering a broader scope of events than this one type covers (though without understanding the type, it is difficult to properly understand this in the antitype).

(Note that Orpah [typifying unfaithful Christians] is not seen beyond the chapter one in the book, for she could have no part in that awaiting Ruth [typifying faithful Christians] — which had to do with the redeemed inheritance, marriage, and regality.)

The antitype begins with events surrounding “the Revelation of Jesus Christ,” as introduced in Revelation 1:1-8, with this revelation occurring during time covering numerous events within a period lasting slightly over seven years.  And, as seen in this book, events surrounding “the Revelation of Jesus Christ” begin with the removal of all Christians from the earth to appear before Christ in judgment (Revelation 1:10ff) and end at least seven years later with Christ’s return to the earth and subsequent events connected with His return, leading into the Messianic Kingdom (Revelation 19:11ff).

The type in the book of Ruth doesn’t deal with the removal of Christians from the earth, with the unfaithful at the judgment seat, or with an actual judgment per se (though reference is made to judgment through a separation of the wheat from the chaff, along with the time when Ruth appeared [midnight]); nor does the type deal with that which is seen in Revelation 4 (the twenty-four elders arising from their thrones and casting their crowns before God’s throne).

(For a discussion of the significance of that which is seen by the twenty-four elders arising from their thrones and casting their crowns before God’s throne, refer to Ch.  7, Crowns Cast Before God’s Throne.)

Rather than dealing with all of the things seen in the antitype in the opening chapters of the book of Revelation, the type in the book of Ruth deals only with the things emanating out of findings and determinations at the judgment seat, as these things have to do with faithful Christians.  The type deals with prepared Christians at the judgment seat (which necessitates their prior removal from the earth) and that which will result from the dual request that they, following the separation of the wheat from the chaff, will make in Christ’s presence — a prepared bride, by her presence, requesting both a redemption of the inheritance (lost through Adam’s sin and subsequent death) and marriage (seen in Revelation 5-19 [19a]). 

And, beyond this dual request being made, the type, in this same respect, deals only with that which Christ will do in that coming day when this request is made (based on His death and shed blood [Revelation 5:6, 9, 12-13]) — honor the request by redeeming the inheritance and by taking the revealed bride as His wife.

Christ will honor this dual request in that coming day, in fulfillment of that which is foreshadowed by the type, for exactly the same reasons as seen in the type.  A prepared, revealed bride will be present; and, the Son, to remain true to His Word and fulfill the many promises in this Word to the bride (e.g., the overcomer’s promises in Revelation 2; 3), will act accordingly.

Thus, the redemption of the inheritance in Ruth 4 has to do with exactly the same thing introduced in Revelation 5.  Matters begin in Revelation 5, are worked out in Revelation 6-19 (through judgment), and Revelation 20 brings events to exactly the same regal place events in the book of Ruth are seen being brought following the redemption of the inheritance in the type (ref. Ruth 4:13-22).

(Many things in the preceding will become more evident later in this chapter and in the next chapter of this book.  For a more detailed discussion, refer to the author’s book, Ruth BOOK, in this site.)

1)  Redemption of the Inheritance

Comparing the type and the antitype, the order of events within the scope of “the Revelation of Jesus Christ,” as presented in the book of Revelation, can clearly be seen.  The “Revelation of Jesus Christ” follows the time of the harvest (present dispensation, seen in Ruth 2), begins with the removal of all Christians from the earth to appear before the judgment seat (Revelation 1:10ff), and continues with the revelation of the bride following this judgment (seen in Ruth 3).  And this revelation of the bride must precede the redemption of the inheritance (seen in Ruth 4), for it is the bride who, by her presence, requests both a redemption of the inheritance and marriage.

Ruth 3; 4 center on the revelation of the bride and the redemption of the inheritance, with the bride becoming the wife of the redeemer by and through this redemptive process.  And the first nineteen chapters of the book of Revelation are seen centering on exactly the same thing, with everything occurring within the scope of time covered by “the Revelation of Jesus Christ.”

In the book of Revelation, an entire chapter is given over to presenting Christ as the One both able and willing to redeem the inheritance and, in the process, take the previously revealed bride as His wife. 

Following events surrounding the judgment seat (Revelation 1; 2; 3) and the casting of crowns before God’s throne (Revelation 4), the search is conducted for one “worthy” to redeem the inheritance (Revelation 5).  And, the only One found throughout the whole of God’s creation — “in heaven or on the earth or under the earth” (Revelation 5:3) — was “the Lion of the tribe of Judah,” though revealed in relation to the redemptive process about to occur as “the Lamb as though it had been slain” (Revelation 5:4-12).

(Within the course of the subject matter of the book of Revelation — “the Revelation of Jesus Christ” — two things are seen at the forefront:  judgment, and redemption.  In connection with the first [judgment], Christ is seen as “the Lion of the tribe of Judah”; and, in connection with the second [redemption], Christ is seen as “the Lamb as though it had been slain.”

This is why Christ is referred to in this two-fold manner in Revelation 5, for the redemption of the inheritance will occur through judgment.  And the One who breaks the seals must be seen acting in both capacities — in a judicial capacity [as the Lion], but also in a redemptive capacity [as the Lamb].

However, within Christ’s work at this time the emphasis, by far, is on the redemptive rather than the judicial nature of the events.  Revelation 5:5 is the only place in the entire book where Christ is referred to as the Lion, but He is referred to twenty-eight times in this book as the Lamb.  Thus, the emphasis in the book is not on judgment per se, but on redemption emanating out of judgment.)

The future marriage of Christ and His bride will occur exactly in accord with the type that is set forth in Ruth 4, not in accord with the way things are done in the modern world, whether in the East or in the West.  As Boaz purchased Ruth by the process of redeeming a forfeited inheritance, so will Christ purchase His bride by the process of redeeming a forfeited inheritance (forfeited by the first Adam in Genesis 3 [cf. Romans 8:20-22]).  And, as Ruth became Boaz’s wife by this redemptive process, so will it be with Christ and His bride.  The bride (having previously been revealed at the judgment seat) will automatically become Christ’s wife by and through His redemption of the forfeited inheritance.

The redemption of the forfeited inheritance is seen occurring in Revelation 5-19.  The seven-sealed scroll in Revelation 5 contains the redemptive terms of the forfeited inheritance (the earth), and Revelation 6-19 reveal judgments and events during the time when the seals are being broken and these terms are being carried out.

Then, near the end of this time, the wedding festivities of the Lamb are seen occurring (Revelation 19:7-9), with a view to the redeemed bride becoming Christ’s wife once the work surrounding the redemption of the inheritance has been completed (Revelation 19:11-21).

(That the redemption of the inheritance cannot be completed until Christ returns and overthrows Gentile world power [Revelation 19:11-21] is made plain from judgments seen when the seventh seal is opened.  Some of these judgments have to do with events surrounding the overthrow of Gentile world power following Christ’s return.  This matter is dealt with in Chapters 16-18, Silence in Heaven (1),  Silence in Heaven (2), Silence in Heaven (3).  And since the bride becoming Christ’s wife is part and parcel with the redemption of the inheritance, the bride cannot appear as Christ’s wife until following His return and the overthrow of Gentile world power, as seen at the end of Revelation 19.)

Thus, though God completes His dealings with Israel within the scope of Daniel’s Seventy-Week prophecy in Revelation 6 through the first part of Revelation 19, judgmental matters on earth at this time also pertain to the Church as well, though the Church will be in heaven.  This book begins with the Church removed into heaven and judged, followed by the twenty-four elders casting their crowns before God’s throne (Revelation 1; 2; 3; 4).  Then this book continues with the search for One worthy to loose the seals of the seven-sealed scroll — containing the redemptive terms of the forfeited inheritance (Revelation 5).  And, in succeeding chapters, covering Daniel’s unfulfilled Seventieth Week, the book deals with the redemption of the inheritance and with the bride being revealed as Christ’s wife once this redemptive process has been completed.

The redemption of the inheritance in Revelation 6-19 has to do with the domain over which Christ and His wife, His consort queen (Revelation 19), will rule during the succeeding Messianic Era (Revelation 20).  And it is in the preceding respect that events in these chapters have to do with the Church as well as with Israel, though the Church will be in heaven when these events unfold on earth.

Also note that when Scripture deals with the “marriage” of Christ and His bride, as in Revelation 19:7-9, the reference is always to the festivities surrounding the marriage, not to the marriage itself.  There will be no marriage ceremony per se, as we think of marriage in our modern-day culture.  There wasn’t one in the type, and there won’t be one in the antitype either.  And this is an easy matter to see in both the type (Ruth 4) and the antitype (Revelation 5-19).

The wedding festivities surrounding the marriage of God’s Son — which portend, and in this case necessitate, a marriage — will occur in heaven very near the end of the redemption of the forfeited inheritance.  But, as previously seen, the entire redemptive process must be carried out before the bride can become Christ’s wife.  In this passage, the marriage festivities are seen occurring immediately preceding the completion of the redemption of the forfeited inheritance (Revelation 6-19).  Christ’s return and the subsequent overthrow of Gentile world power, as seen in Revelation 19:11-21, completes the redemption of the inheritance; and this will be followed by the long-awaited Messianic Era, during which time Christ will reign as King and His wife as consort queen (Revelation 20:1ff).

(Note that when the type in the book of Ruth and the antitype in the book of Revelation are viewed together, the chronology of events in connection with “the Revelation of Jesus Christ” is easy to follow. 

The rapture, the removal of Christians from Man's Day into the Lord's Day, from earth into heaven, occurs first.

[The timing of the rapture, as it relates to the Tribulation, has, over the years, come under question by some Bible students.  Suffice it to say, a person simply cannot take the complete word picture in the Old Testament (seen by viewing all of the various types on the subject together), set it alongside the New Testament antitype, and come to any conclusion other than seeing the complete Church (all Christians) being removed preceding the Tribulation.

A person must understand that the rapture is the first of the revealed events in “the Revelation of Jesus Christ,” else he will fail to properly understand numerous things about the succeeding revealed events.  If one goes wrong with the timing of this beginning event in “the Revelation of Jesus Christ” — the rapture, in relation to the Tribulation (which has to do with the redemption of the inheritance and marriage, necessitating a prior removal of the Church from the earth and a revelation of the bride at the judgment seat) — he will find himself being forced into other erroneous interpretations numerous places throughout the events that follow.]

The rapture  is followed by the judgment of Christians [all Christians (2 Corinthians 5:10; cf. Revelation 1:10-20)], the revelation of the bride at the judgment seat [with resulting events (e.g., crowns cast before God’s throne)], the redemption of the inheritance [being concluded and brought into full realization at the time of Christ’s return and the overthrow of Gentile world power], and the bride becoming Christ’s wife [with marriage part and parcel with the redemption of the inheritance].

Then the Messianic Era can be ushered in, with God’s firstborn Sons — Christ, Israel, and the Church [which will have been adopted into a firstborn status at this time] — occupying their proper regal positions on and over the earth.)

2)  Result of the Redemption

The result of the redemption of the inheritance — type or antitype — is regal in nature.  In the type, Ruth became Boaz’s wife, and Boaz’s lineage is traced to King David (Ruth 4:13-22).  In the antitype, the bride will become the wife of the Lamb, who, with His consort queen, will reign as the greater Son of David (2 Samuel 7:12-13; cf. Matthew 9:27; 12:23; Luke 1:31-33).

The result of the redemption of the inheritance, as seen in the antitype, will be reverential awe and excitement in heaven, undoubtedly of a nature not heretofore seen.

John first heard “a loud voice of a great multitude in heaven, saying, ‘Alleluia! Salvation and glory and honor and power belong to the Lord our God!  For true and righteous are His judgments . . . .’” (Revelation 19:1-3).  Then John saw the twenty-four elders, along with the four living creatures, as they “fell down and worshipped God who sat on the throne, saying, ‘Amen! Alleluia!’” (Revelation 19:4).  Then John heard a voice coming out of the throne that said, “Praise our God, all you His servants and those who fear Him, both small and great!” (Revelation 19:5).  This was then followed by John hearing a voice that he described as that of “a great multitude . . . many waters . . . mighty thunderings, saying, ‘Alleluia! For the Lord God Omnipotent reigns!’” (Revelation 19:6).

Then, for the first time since the inheritance began to be redeemed, the bride comes back into view.  But, the one previously seen as the bride is now seen as one about to become the wife of the Lamb — the one about to become the wife of the One who will shortly complete the redemption of the inheritance, the One who through judgments at the time of His return will take the bride as His wife.

Note how all this is anticipated in Revelation 19:7-9:

Let us be glad and rejoice and give Him glory, for the marriage [marriage festivities] of the Lamb has come, and His wife [Greek: gune, meaning “woman,” (marital status unknown by the use of this word); but here, contextually, still Christ’s bride, not yet His wife (ref. NASB, NIV)] has made herself ready.

And to her it was granted to be arrayed [lit., “array herself”] in fine linen, clean and bright, for the fine linen is the righteous acts of the saints. [lit., “righteousnesses of the saints,” or “righteous acts of the saints”].

Then he said to me, “Write: ‘Blessed are those who are called to the marriage supper [or “marriage banquet, festivities”] of the Lamb!’” And he said to me, “These are the true sayings of God.”
(Revelation 19:7-9).

And John, having previously been shown all the various things surrounding “the Revelation of Jesus Christ,” beginning with the removal of Christians from the earth, now finds himself at this climactic point.  The completion of the redemption of the inheritance is about to occur, the previously revealed bride is about to become the Lamb’s wife, and the marriage festivities (with a view to ensuing events) can at last begin.  And John, having been shown these things and finding himself at this climactic point, could do no more than fall at the feet of the one who revealed these things to him (Revelation 19:10).

Thus, the entire sequence of unfolding events in the book of Revelation — foreshadowed by unfolding events in the book of Ruth — can only be seen as regal in nature, in complete keeping with the way man was introduced at the time of his creation.

God’s first statement relative to man — an entirely new creation in God’s universe, one created in His own “image” and “likeness” — was, “let them [the man and the woman together] have dominion [Hebrew: radah, ‘rule’]” (Genesis 1:26).  The first man, the first Adam, was to reign as king, with his wife reigning at his side as consort queen.  And, though the fall ensued, with the domain remaining under Satan’s control, God’s purpose for man’s creation in the beginning remained unchanged.

And this purpose is seen being brought to fruition 6,000 years later in the book of Revelation.  Following events seen in the first nineteen chapters of this book, the second Man, the last Adam, will reign as King, with His wife reigning at His side as consort queen (Revelation 20 [a]).

The Spirit is in the world today searching for a bride for God’s Son.  Once the bride has been procured, all Christians will be removed from the earth.  And the bride will then be singled out and revealed at the judgment seat (Revelation 1; 2; 3).  Crowns will then be relinquished by one group of angels, with a view to man, after 6,000 years of sin and death, at last finding himself in a position to realize the purpose for his creation in the beginning (Revelation 4).

The inheritance will then be redeemed — the domain over which Satan and his angels presently rule, but the domain over which Christ and His consort queen will be about to rule (Revelation 5-19 [19a]).  Then, once the inheritance has been redeemed, the bride will be revealed as Christ’s wife.  And ensuing events (which will include crowns forcibly taken from Satan and his angels at the time of their overthrow) will lead into the Messianic Era, when the King with His consort queen, at long last, will hold the scepter (Revelation 20 [a]). 

Chapter 9

Redemption, Marriage, Regality

And I saw in the right hand of Him who sat on the throne a scroll written inside and on the back, sealed with seven seals.

Then I saw a strong angel proclaiming with a loud voice, “Who is worthy to open the scroll and to loose its seals?”

And no one in heaven or on the earth or under the earth was able to open the scroll, or to look at it.

So I wept much, because no one was found worthy to open and read the scroll, or to look at it.

But one of the elders said to me, “Do not weep. Behold, the Lion of the tribe of Judah, the Root of David, has prevailed to open the scroll and to loose its seven seals.”

And I looked, and behold, in the midst of the throne and of the four living creatures, and in the midst of the elders, stood a Lamb as though it had been slain, having seven horns and seven eyes, which are the seven Spirits of God sent out into all the earth.

Then He came and took the scroll out of the right hand of Him who sat on the throne. (Revelation 5:1-7)

(Background material for this chapter can be found in the preceding chapter, The Seven Sealed Scroll.)

“Redemption” in the title of this chapter has to do with the earth, not with man.  It has to do with that which occurs through the breaking of the seals on the seven-sealed scroll in Revelation 5, which has to do with the redemption of an inheritance belonging to man, though not presently in man’s possession.

And, in connection with the redemption of this inheritance, the redemption of the earth, two marriages are seen — one between God and Israel (which will follow Israel’s repentance, resulting from judgments associated with the redemption of the inheritance), and the other between Christ and His bride (which will follow a revelation of the bride at the judgment seat).  Both are part and parcel with the redemption of the inheritance.  Both are inseparably tied to this redemption, with both occurring in an automatic sense in connection with this redemption.

That is to say, with the redemption of the inheritance occurring, two marriages will also occur.  One (redemption) cannot occur without the other (marriage), as seen in the account of Boaz redeeming the inheritance (a field, belonging to the family) and taking Ruth as his wife in the process in Ruth 4:1-10 (foreshadowing, in type, one of the two marriages — Christ and His bride).

Then, redemption (of the inheritance, the earth) and marriage (God and Israel, Christ and His bride) lead into the realm where everything has been moving since man’s creation and fall almost 6,000 years ago, as seen in the opening three chapters of Genesis (Genesis1; 2; 3).  Both redemption and marriage lead into regality, with man, at long last, realizing the purpose for his creation in the beginning — ruling the earth, the redeemed inheritance, in the stead of Satan and his angels.

In this respect, redemption, marriage, and regality form the subject at hand in Revelation 5-20 [20a], or in the four chapters of the book of Ruth (Ruth 1; 2; 3; 4), or in Jeremiah 30; 31; 32; 33.  Redemption has to do with the domain which is to be ruled, the earth; then, marriage and regality have to do with those who will rule the redeemed domain — Christ in the midst of Israel (His Father’s restored wife) on earth, seated on David’s throne; and Christ with His wife in the heavens, seated on His own throne (Joel 2:27; Luke 1:31-33; Revelation 2:26-27; 3:21).

Beginning in the Book of Genesis

The whole of the matter — redemption, marriage, and regality — has its foundation in the opening chapters of Genesis, where that which is seen in later Scripture is introduced after exactly the same fashion that it is later seen.  It must be this way, for the foundation is set forth in a perfect, unchangeable manner at the beginning; and the remainder is simply detail and commentary that progressively builds upon the previously laid foundation.

Beginning in the opening verses of Genesis, after God created the earth and subsequently brought it into a ruined state because of Satan’s sin (Genesis 1:1-2a), He then restored the earth for man immediately prior to man’s creation (Genesis 1:2-28 [2b]; cf. Isaiah 45:18).  That would be to say, He redeemed the earth, with a view to man (with his wife), ruling the restored domain.  Thus, redemption (restoring the ruined earth), marriage (Adam and Eve together), and regality (ruling the restored domain) are seen at the beginning of Scripture, providing the central focus for the remainder of Scripture.

But Satan, the incumbent ruler of the domain, stepped in and brought about man’s fall.  And because of man’s fall, man became a ruined creation; and, as occurred when Satan had previously fallen, the material creation once again found itself in a ruined state (Genesis 3:1-19).  And, for man to realize the purpose for his creation, this necessitated redemption, not only for himself but also for the material creation over which he was to rule.

And this is what God then set about to do.  God stepped in and began to act in the first realm, relative to man’s redemption.  God clothed Adam’s and Eve’s naked bodies (they had lost the covering of Glory previously enswathing their bodies) with coats of skin from one or more animals, requiring death and shed blood (Genesis 3:21).

And God’s judgment upon sin in this manner, on man’s behalf — requiring death and shed blood for redemption —  is not only seen immediately following man’s fall in Eden but also throughout the next 4,000 years, culminating in the Son’s finished work at Calvary.

(E.g., note the very next chapter, Genesis 4, with events foreshadowing that which would occur 4,000 years later — Cain slaying Abel, Israel slaying Christ; the blood of Abel crying out from the ground [an unredeemed ground, under a curse], and the blood of Christ speaking better things than that of Abel’s [which would allow the One who died and shed His blood to redeem not only man but also to ultimately effect redemption for the ground from which Abel’s blood had cried; cf. Genesis 4:10; Hebrews 12:24; Revelation 5:6, 9, 12-13; 6:1].)

But any action toward redeeming the earth would not occur for 6,000 years (i.e., action other than God’s immediate judgment upon sin at the beginning by once again bringing the material creation into a ruin).  Redemption for the material creation, by and through the judgment that God now required, rendered by the only One whom God recognized as qualified to act in this realm, would not occur until the end of Man’s Day.  And it would occur by and through the act of the second man, the last Adam, the One who died and shed His blood.

This is what Revelation 5-19 are about.  They are about effecting a redemption of the creation subjected by man’s fall to “the bondage of corruption” (Romans 8:20-21), bringing to pass “the times of restoration of all things” (Acts 3:21).  And this, among other related things, will allow the Son to reign at the end of the redemptive process, as seen in Revelation 20.

(Relative to man’s redemption, no difference exists today from that which existed in Eden almost 6,000 years ago.  The whole panorama of salvation, past, present, and future — spirit, soul, and body — requires death and shed blood throughout.  God’s requirements were set at the beginning, they were set perfect, and, accordingly, no change can ever occur.

In the past aspect of salvation, the salvation that we presently possess [having to do with man’s spirit], the death of God’s Son and His shed blood are required [Christ’s finished work at Calvary].

In the continuing aspect of salvation [present, to be realized in the future], the salvation of the soul, death and shed blood are, as well, required.  But now it is death in relation to the individual.  Now it is the death of the old man [cf. Romans 6:1-13; Colossians 2:12; 3:1-10]; and, as well, it is also Christ’s shed blood as before, but not His blood relating to His finished work at Calvary;  now it is His blood on the mercy seat in heaven; now His work as High Priest is in view [cf. John 13:4-12; Hebrews 4:14-16; 9:11-12; 1 John 1:6-2:2] — a work on behalf of those presently being saved [a present divine work, which has to do with the saving of the soul].  And this present work can occur only because those presently being saved have “passed from death to life” [past aspect of salvation] and can now be dealt with in the spiritual realm.

And the redemption of the body, as seen in Romans 8:23 [not to be confused with the resurrection of the body], has to do with the future adoption into a firstborn status and is part and parcel with the salvation of the soul.

All is based on and requires death and shed blood.

[Ref. the author’s books, Salvation of the Soul BOOK and God’s Firstborn Sons BOOK (the Appendix) by Arlen Chitwood, both in this website, for more information on the preceding.]

Relative to the redemption of the earth, as well, no difference exists today from that which existed in Eden.  This is evident from comparing the past redemption/restoration of the pre-Adamic earth with the future redemption/restoration of the post-Adamic earth.

When God brought about a judgment upon and a subsequent restoration of the pre-Adamic earth, man did not yet exist.  His creation occurred following the redemption/restoration of the earth.  Thus, man did not fit into the equation, and God could redeem/restore the earth simply on the basis of His past judgment of sin by reducing the earth to a ruin, as occurred before man’s creation.

Once man appeared on the scene though, reducing the earth to a ruin once again [judgment, allowing for redemption] was no longer sufficient in and of itself, as before.  Judgment now must not only befall the earth but man upon the earth as well.  And, as with man’s present redemption, death and shed blood must be involved in the future redemption of the earth in this respect, for not only is man now inseparably involved but this future judgment will befall man, not the earth.

“Judgment” upon the earth itself is past.  This judgment occurred almost 6,000 years ago, in Genesis 3:17-19 [with the absence of death and shed blood, as also seen in the previous judgment of the earth in Genesis 1:2a].  But judgment upon those dwelling on the earth, now inseparably connected with a redemption of the earth, by and through judgment, is still future [and this part of the earth’s judgment, resulting in redemption, will necessitate death and shed blood (for death and shed blood must exist where man is involved, else there can be no redemption)].

Note how this is set forth in Revelation 5 following a search for One worthy to take the scroll and break the seals on the scroll.  Christ was the only One found worthy — in heaven, on earth, or under the earth — to take the scroll from His Father’s right hand, break the seals of the scroll, and bring about the earth’s redemption by and  through judgment upon the earth-dwellers [Revelation 5:1ff].  And doing this, He is seen acting in two realms [providing the reason why He was the only One found worthy, for He was the only One who could act in these two realms] — as “the Lion of the tribe of Judah,” effecting judgment [Revelation 5:5] and as “the Lamb that was slain,” effecting redemption/restoration [Revelation 5:6, 9, 12-13; 6:1], which will occur through judgment.

This redemption/restoration of the earth will occur at the end of the 6,000 years.  And this is what is so vividly described in Revelation 6-19, which results from the breaking of the seals of the seven-sealed scroll introduced in Revelation 5.

Redemption of the domain — the earth — was provided for the first man, the first Adam, prior to the time that he was to reign; and redemption of the same domain will be provided for the second Man, the last Adam, prior to the time that He is to reign.)

With the preceding in mind, attention can now be directed to how this whole panorama of events is dealt with in the books of Ruth, Jeremiah, and Revelation.  That which is seen in the books of Ruth and Jeremiah draws from that which is seen in Genesis and, with Genesis, provides the necessary information for one to understand that which is seen in the book of Revelation.  And the book of Revelation, in turn, draws from all three books in this same respect.

Continuing with this type-understanding of the matter, note everything in a larger context in both the books of Ruth and Jeremiah, as this material reflects on that which is seen being carried out in the book of Revelation.  Ruth deals with one aspect of the matter — with Christians in relation to the redemption of the inheritance and marriage, followed by regality; Jeremiah deals with the other aspect of the matter — with Israel in relation to the redemption of the inheritance and marriage, followed by regality; and Revelation brings both of these Old Testament accounts together and deals with both Christians and Israel in relation to the redemption of the inheritance and marriage, followed by regality.  And the whole of the matter rests upon and provides detail and commentary for that which began to be revealed in the opening chapters of Genesis.

Continuing in the Book of Ruth

Everything in the book of Ruth moves toward a goal, seen in Ruth 4.  Thus, in a larger sense, the entire book deals with that which is realized at the end of the book — Boaz redeeming the inheritance (a field belonging to Elimelech’s family [which had to do with a family property inheritance; cf. Joshua 19:1-51]), Ruth becoming Boaz’s wife through the process of this redemption, and with regality brought into the picture.  The book, from beginning to end, moves toward or deals directly with redemption (of a forfeited family inheritance), marriage (of the prospective bride [Ruth] to the redeemer of the inheritance [Boaz]), and regality (the redeemer and Ruth together, with regality seen through their great grandson, King David).

Ruth and Orpah, by marriage, became members of Elimelech and Naomi’s family in the first chapter of the book.  But, because of the deaths of all three male members of the family, all three women lost any access that they might have had to an inheritance, a field, belonging to the family (which was now in another person’s possession, requiring redemption if ownership was to revert back to the family).

(It is evident from comparing Scripture with Scripture that redemptive work of this nature required headship, which could be exercised only by a male member of the family.

Taking this back to the beginning in order to lay a proper foundation, it wasn’t Eve partaking of the forbidden fruit that brought about the fall [though indirectly it did, for this left Adam without a choice other than to also partake of the fruit (e.g., cf. Genesis 2:15-17, 21-24; 2 Corinthians 5:21; 1 Timothy 2:13-14)].  Adam, as the federal head of the human race, had to partake of this fruit to bring about the fall
[Romans 5:12-14].

In this respect, the fall occurred at the time Adam partook of the fruit, not at the time Eve had previously partaken of the fruit.  It was at the time Adam partook of the fruit that both Adam and Eve lost the covering of Glory that had previously enswathed their bodies, which they tried to replace with fig leaves
[Genesis 3:6-7].

The fall occurred by one man’s “disobedience” [partaking of the forbidden fruit] as redemption subsequently occurred through one Man’s “obedience” [culminating in His finished work at Calvary].  As in the fall, so must it be in redemption.  Headship, as it would be seen in the Man alone, must be seen throughout [Romans 5:15-19].

And this would not only be true as it pertained to the fall and subsequent redemption of man, as seen in Romans 5, but in the redemption of individuals [a slave or a widowed woman] or land in the Mosaic Economy.  Only males are spoken of in connection with these types of redemption in Leviticus 25; 27 and Deuteronomy 25 [e.g., “One of his brothers; or his uncle, or his uncle’s son may redeem him .   .   .   .” (Leviticus 25:48-49a [48b])].

Generic thoughts or terms are not being used in these passages when referring to individuals.  Rather, from the way that the whole of the matter surrounding redemption is handled in Scripture, beginning in Genesis, these passages can only have to do with redemption, requiring headship [which can be exercised only by a male].

And understanding this fact is a major key to understanding the redemption of the inheritance and Ruth’s widowhood in the book of Ruth — not only in the text at hand but throughout the book as different facets of the matter are seen and dealt with.)

Following Elimelech’s death, the family rights to the field (as these rights had to do with redemption, resulting in a change of ownership) passed to his wife, Naomi, evident from that which is stated in Ruth 4:1-5.  But, as is also evident, neither Naomi nor her daughters-in-law could redeem the property (with Ruth later revealed to be the only daughter-in-law that could have anything to do with the property in this respect [Orpah had previously turned back to the things of the world and, though still a member of the family, was no longer in view relative to the property, the family inheritance; thus, the book does not deal with her beyond the first chapter]).

As previously shown, a male member of the family (exercising headship) was required if the inheritance was to be redeemed.  This is why Naomi immediately showed such an interest in Boaz when Ruth, at the end of the day, told Naomi in whose field she had been gleaning.  Naomi knew that Boaz, a near kinsman, could not only redeem the field but could redeem Ruth’s widowhood as well (Ruth 2:19ff).

Christians in like manner, though members of the family (God’s family), have lost access to their inheritance — the earth, over which the new creation “in Christ” was brought into existence to rule as co-heir with the One who would redeem the inheritance.  And this access was lost in time past, long before the new creation “in Christ” had been brought into existence.  It was lost through the first man, the first Adam’s fall.  The earth (the forfeited inheritance) is now in another’s possession.  It is now in Satan’s possession, in possession of the incumbent ruler of the earth.

God had restored the earth for man.  The earth, in a chaotic and ruined state, resulting from Satan’s sin, had been removed from this state, which could only be viewed as an act of redemption (which is the idea behind restoration, whether pertaining to man or the earth).

Man had been created to rule this restored domain.  And, though man found himself in a position to wear regal garments and reign, the fall occurred before he wore these garments and held the scepter.

(Note that any vestiges of “sin,” which would necessitate ruin [death as well where man is concerned] could not have existed in connection with the material creation at the time of man’s creation.  Bringing conditions of this nature to pass would have necessitated a redemption/restoration so complete that nothing would then exist relative to the ruin of the pre-Adamic earth.  Nothing associated with the pre-Adamic ruin could have been brought over into a post-Adamic world [e.g., the entire fossil record existing today, which has to do with dead things (which is associated with sin, decay) could not be dated back farther than man’s creation and subsequent sin].  The preceding would have had to be the case for several reasons.

First, God created man from the ground, and He would not have created sinless man from that which was still connected, in any way, with the earth’s previous ruined state.  Further, man, who knew no sin, was to rule the restored domain; and man, who knew no sin, would not be placed on an earth that still retained some past connection with sin, which would be the case with an unredeemed earth. Things of this nature would be the reason why God did not create man until after He had restored the earth.

And this same type of removal of the earth from  that connected with sin, as well, can be seen in that which will occur yet future.  The earth will be redeemed/restored — it must be redeemed/restored — before man, once again, finds himself enswathed in Glory and in a position to wear regal garments and reign.)

But once Satan had brought about man’s fall, things relative to both man and the earth changed completely.  Sin and death entered into the picture, and man found himself in a ruined state, separated from God;  and, as a result, the earth became in a ruined state once again, exactly as had previously occurred following Satan’s fall (Genesis 1:2a; 3:6-10, 17-19; Romans 8:20-21).

Now, both man and the earth needed redemption, restoration.  Man now not only found himself separated from God but he, because of that which had occurred, forfeited the domain over which he was to rule; and he was completely incapable of acting relative to redemption/restoration in either realm.

As previously shown, God began to act almost immediately relative to man’s redemption (Genesis 3:21), but the redemption of the earth was another matter.  Aside from the immediate judgment upon the earth in Genesis 3:17-19, redemptive work for the earth (which would be brought to pass by and through subsequent judgmental activity) was put on hold for 6,000 years.

In the type from the book of Ruth, during the interval of time between access to the inheritance being lost beyond retrieval in Ruth 1 and the inheritance being redeemed in Ruth 4, certain events are seen.  These events, from a typical standpoint, have to do with Christians and cover time during the present dispensation and at the end of the dispensation (slightly over 2,000 years).

These events have to do with Ruth gleaning in Boaz’s field, foreshadowing Christians gleaning in Christ’s field, the world; these events have to do with Boaz, at the end of the harvest, redeeming the inheritance (a field) and taking Ruth as his wife, foreshadowing Christ, at the end of the harvest, redeeming  the inheritance (a field, the earth) and taking the bride (comprised of Christians) as His wife; and these events have to do with regality, seen at the end of Ruth 4 in the type and seen in Revelation 20 in the antitype.

Continuing in the Book of Jeremiah

The account in Jeremiah deals with Israel in relation to the forfeited inheritance.  But because of Israel’s actions at the time of Christ’s first coming (rejecting the offer of the kingdom of the heavens, with resulting consequences), the account contains a reference to Christians as well (as the account in the book of Ruth, through “Naomi,” contains a reference to Israel as well).

(Through God’s promises to Abraham and his seed through Isaac, Jacob, and Jacob’s twelve sons, Israel in the Old Testament was made the repository for both heavenly and earthly promises and blessings, which were to be realized in both heavenly and earthly spheres of the kingdom [cf. Genesis 22:17-18; 26:3-4; 28:12-14; Hebrews 11:8-16].

An earthly theocracy existed for about eight hundred years in the Old Testament, from Moses’ day to the time of the Babylonian captivity seen in the Jeremiah text under discussion.  This kingdom existed from the time that the Glory indwelt the Holy of Holies in the Tabernacle at Mount Sinai during Moses’ day to the time that the Glory left the Temple and ascended back into the heavens from the Mount of Olives at the time of the Babylonian captivity [Exodus 40:33-38; Ezekiel 8:4; 9:3; 10:4, 18; 11:22-23].

At Christ first coming, He offered the other sphere of the kingdom to the Jewish people, the heavenly sphere, the kingdom of the heavens [Matthew 3:1-2; 4:17; 10:5-7].  This is what they rejected, and this is what was taken from the nation [Matthew 21:33-45], not the earthly sphere, the kingdom covenanted to David.  And this heavenly sphere of the kingdom is presently being offered to the new creation in Christ — Christians — a creation that God called into existence [following Israel’s rejection] to be the recipient of that which Israel had rejected [cf. Ephesians 2:11-15; 3:1-11; 6:10-18; 1 Peter 2:9-10].

And, with the preceding in mind, one can easily see how the Church is mentioned in Jeremiah’s prophecy dealing with Israel.  In Jeremiah 33:22, both spheres of the kingdom are seen.  And though both spheres would have pertained to Israel alone at the time this was written, a different situation exists following the heavenly sphere of the kingdom being taken from Israel.)

The account of Jeremiah’s redemption of the inheritance in the first part of Jeremiah 32:6-14 is set in the middle of a larger section having to do with Israel’s future restoration and that which God will do for the nation in that coming day, following Israel’s repentance (Jeremiah 30; 31; 32; 33).

God will re-gather His people, provide cleansing from all their iniquities, make a new covenant with them, and place them in their own land.  All four chapters are filled with God’s promises in this respect.

Then, once a cleansed nation has been restored to the land under a new covenant, the nation will realize a redeemed inheritance, as the restored wife of Jehovah, within a restored theocracy.

The Jewish people realizing a redeemed inheritance in that day is shown by God instructing Jeremiah to redeem a piece of property immediately prior to the Babylonian captivity being completed, with a view to redeemed inheritances of this nature being realized when the people returned from captivity (Jeremiah 32:15, 42-44).  That’s what Jeremiah’s redemption of the inheritance is about.

Jeremiah’s redemption of the inheritance simply showed another part of that which God would one day do for His people.  Not only would a cleansed people be restored to the land under a new covenant, but God would redeem the inheritance (in this instance, the earth, over which Israel would rule in a restored theocracy); and God would again take Israel as His wife (a necessity for a restored theocracy to exist).

In that coming day, Jeremiah describes God’s attitude toward and the actions of His restored people in these words:

'It [a restored nation in a restored land] will be to Me a name of joy, praise and glory before all the nations of the earth which will hear of all the good that I do for them, and they will fear and tremble because of all the good and all the peace that I make for it.'

"Thus says the LORD, 'Yet again there will be heard in this place, of which you say, "It is a waste, without man and without beast," that is, in the cities of Judah and in the streets of Jerusalem that are desolate, without man and without inhabitant and without beast,

the voice of joy and the voice of gladness, the voice of the bridegroom and the voice of the bride, the voice of those who say, "Give thanks to the LORD of hosts, For the LORD is good, For His lovingkindness is everlasting"; and of those who bring a thank offering into the house of the LORD. For I will restore the fortunes of the land as they were at first,' says the LORD.  (Jeremiah 33:9-11)

Thus, Jeremiah’s prophecy follows the same order as that which is seen beginning in Genesis and continuing in Ruth.  Jeremiah presents the redemption of a field (with “the field,” as in Ruth, pointing to and foreshadowing the world, the earth [Matthew 13:38]).  And this redemption is set within a larger context having to do with Israel during the Messianic Era.

The larger context presents Israel as the restored wife of Jehovah (Jeremiah 33:11).  And occupying this position, in connection with a redeemed inheritance (a field, foreshadowing the redemption of the earth yet future, by which God will again take Israel as His wife), Israel will exercise regality in relation to the redeemed inheritance in a restored kingdom.
 
Ending in the Book of Revelation

All of the preceding is brought together in the book of Revelation, where the outworking of the matter is seen.  And the redemption of the inheritance, taking possession of a clear title deed to the earth, occupies a large part of this book — from Revelation 5-19.

In a direct manner, the redemption of the inheritance — seen by the breaking of the seals on the seven-sealed scroll, and that which ensues — occupies all of Revelation 5; 6, Revelation 8; 9; 10, the latter part of Revelation 11, and Revelation 15; 16.  In an indirect manner, the redemption of the inheritance is seen in all of the remaining material, beginning with Revelation 7 and ending with Revelation 19.

The redemption of the inheritance, allowing the Son to hold the title deed to the earth, is the crux of what this last book in Scripture is about.  By and through this means, not only will the inheritance be redeemed but the Father will have taken to Himself a wife once again (restored Israel);  and the Son, as well, will have taken to Himself a wife (the one being acquired by the Spirit during the present dispensation).  And because of all this, the Son, in that day, will be able to take the kingdom and reign.

The wife of Jehovah, as “a kingdom of priests and an holy nation” (Exodus 19:5-6), will occupy the earthly sphere of the kingdom, in a restored theocracy, realizing earthly promises and blessings.  And the wife of the Son, as co-heirs with Christ, as “a royal priesthood [lit., ‘a kingly priesthood’], a holy nation” (1 Peter. 2:9;
cf. Revelation 5:10), will occupy the heavenly sphere of the kingdom, in a restored theocracy, realizing heavenly promises and blessings.

(The Septuagint rendering [Greek version of the Old Testament] of  the quoted part of Exodus 19:6 is identical to the Greek wording in the quoted part of 1 Peter 2:9.  The former relates to the earthly seed of Abraham [Israel], and the latter relates to the heavenly seed of Abraham [the Church] — two of God’s three firstborn Sons who will ascend the throne, hold the scepter, and reign in the kingdom.)

That which was lost by Adam in the book of Genesis is seen regained by Christ in the book of Revelation.  And between these two times — separated by 6,000 years — man has the accounts in Ruth and Jeremiah to help him better understand not only that which happened in Genesis but also that which is about to happen when the Son takes the seven-sealed scroll from His Father’s right hand, as seen in the book of Revelation.

Chapter 10

Taking the Scroll, Breaking the Seals

Now I saw when the Lamb opened one of the seals; and I heard one of the four living creatures saying with a voice like thunder, “Come and see.”

And I looked, and behold, a white horse. He who sat on it had a bow; and a crown was given to him, and he went out conquering and to conquer.  (Revelation 6:1-2)

Revelation 1; 2; 3 present the complete Church in heaven following the present dispensation.  Events of the judgment seat are depicted; and when that which is depicted is one day realized, the overcomers, those found worthy to rule the nations with Christ, will be made known.  And the scene which follows in Revelation 4 is the only one which a person could expect (Revelation 4:2ff).  There is a relinquishment of crowns by angelic rulers (Revelation 4:10-11), with a view to a new order of rulers — Christians having previously been shown qualified through decisions and determinations rendered at the judgment seat (Revelation 1; 2; 3) — taking these crowns and ruling the earth in the stead of the present order of rulers, in the stead of angels (Romans 8:18-19).

“There exists a government of the universe conducted by great angels and their subordinates.  Many of these have fallen from their original allegiance to God and prostitute their offices and powers to corrupt His realms.  It is therefore inevitable that a re-arrangement shall come in that heavenly government.  This will be effected by Christ and His glorified followers being invested with the whole of that heavenly authority.  For it is written that ‘not unto angels hath God subjected the inhabited earth to come’
(Hebrews 2:5).” ~ G. H. Lang, World Chaos by G. H. Lang 

Then, immediately after Christians and a segment of the angelic rulers have been dealt with (Revelation 1; 2; 3; 4), Revelation 5 opens with God seated on His throne, holding a seven-sealed scroll in His right hand.  And a powerful angel proclaims with a loud voice,

Who is worthy to open the scroll and to loose its seals? (Revelation 5:2b)

And no man, in heaven, on earth, or beneath the earth, was found worthy to take the scroll from the hand of the One seated on the throne, break the seals, and look upon the contents (Revelation 5:1-3).

Then John began to weep deeply (Revelation 5:4), for he could only have known, from the Old Testament and the corresponding Mosaic Economy, the entirety of that which was involved.  The entire program of God, as outlined in His Word regarding His Son, Israel, the Church, and the Nations, could not be brought to pass apart from someone stepping forth to function in this capacity.

Then the scene abruptly changes.  Christ is seen as One worthy to take the scroll out of His Father’s right hand, break the seals, and look upon the contents.  And, within the sphere of Christ acting in this capacity He is seen functioning in two realms — as both a Lion and a Lamb.

“And one of the elders saith unto me, Weep not [‘Stop weeping’]: behold, the Lion of the tribe of Judah, the Root of David, hath prevailed [Gk., nikao, ‘to conquer,’ ‘to be victorious’ (Christ has proved victorious in such a manner as to be deemed worthy)] to open the book [‘scroll’], and to loose the seven seals thereof” (Revelation 5:5).

But Christ does not take the scroll from His Father’s right hand as the Lion of the tribe of Judah. Rather, He appears as and acts in the capacity of the Lamb which had been slain.

And I looked, and behold, in the midst of the throne and of the four living creatures [beasts], and in the midst of the elders, stood a Lamb as though it had been slain, having seven horns and seven eyes, which are the seven spirits of God sent out into all the earth.

Then He came and took the scroll out of the right hand of Him who sat on the throne (Revelation 5:6-7).

Revelation 5:5 is the only place in the New Testament where Christ is referred to as a Lion.  And reference to the tribe of Judah simply continues the thought of regality from the previous chapter.  Judah was the kingly tribe, the tribe which possessed the regal part of the birthright, which goes back to that which had resulted millenniums before from the action of Jacob’s firstborn, Reuben.

(Through sexual impropriety, Jacob’s firstborn, Reuben, forfeited the rights of the firstborn.  And these rights [priestly, regal, and a double portion of the father’s goods] were divided among three of his brothers.  The priestly rights were given to “Levi,” the regal rights were given to “Judah,” and the rights to a double portion of the father’s goods were given to “Joseph” [realized through his two sons, “Ephraim” and “Manasseh”].  And this has never changed throughout Israel’s history; nor will it ever change at any time in the future.)

Christ, of the lineage of Judah through David, was about to take the throne and rule the earth.  Thus, being introduced, He is first seen as “the Lion of the tribe of Judah” (Revelation 5:5; cf. Genesis 49:10).  He was about to exercise the regal rights inherent in that seen through His lineage.  But first He must redeem the forfeited inheritance.  And to do this He must act in the capacity of “the Lamb slain from the foundation of the world” (cf. Revelation 5:6; 13:8).

With respect to redemption, Christ is referred to as “a Lamb” twenty-eight times in the book of Revelation.  That which is seen within the seven-sealed scroll has to do with redemption and the earth.  This scroll contains God’s redemptive terms surrounding the earth, and Christ is seen breaking the seals of the scroll as a slain Lamb, not as the Lion from the tribe of Judah.  Exercising that which is depicted by the latter could only occur following the breaking of the seals and carrying out the redemptive terms contained in the scroll.

That Which Is Involved

Revelation 6-19 relate events having to do with the breaking of the seven seals, along with related events occurring on earth during this time.  These chapters relate events having to do with God’s end-time dealings with Israel, lasting seven years, fulfilling the seventieth and final week of Daniel’s prophecy (Daniel 9:24-27).  This seven-year period is dealt with time after time in Old Testament prophecy.  And that should be understandable, for judgments during this period bring events to pass which, in turn, bring that toward which God has been working for 6,000 years to a conclusion.

Judgments during this period not only result in redemption of the forfeited inheritance but they also bring Israel to the place of repentance.  And bringing Israel to the place of repentance during these final seven years will allow everything else to fall into place.  Everything is contingent upon Israel’s repentance.  Thus, is it any wonder that both events and the timing of these events designed to bring this to pass not only form a major subject of Old Testament prophecy but also occupy a major section of the final book of Scripture as well?

(All of the work having to do with the redemption of the inheritance though will not be finished until after Christ returns at the completion of Daniel’s Seventieth Week and overthrows Gentile world power
[Revelation 19:11, 21], preceding the establishment of the Messianic Kingdom [ref. Ch. 8,  The Seven Sealed Scroll and  Ch. 9, Redemption, Marriage, Regality, also dealt with in subsequent chapters].

Daniel, in the last three verses in his prophecy [Daniel 12:11-13], reveals a seventy-five-day period between the time of Christ’s return and the establishment of the Messianic Kingdom.  And it is apparent from related Scripture dealing with events at the time of Christ’s return that the completion of the redemption of the inheritance will occur toward the end of this seventy-five-day period [for, when Christ returns, He will deal with Israel first (cf. 1 Peter 4:17), then with the Gentile nations].)

Then, the bride for whom the Spirit is searching during the present dispensation, who will be revealed through the decisions and determinations rendered at the judgment seat (Revelation 1; 2; 3; 4), will, through the process of the judgments during the subsequent seven-year Tribulation, automatically become Christ’s wife at the completion of the redemption of the inheritance.  In Old Testament typology this is seen through Ruth being revealed as the bride on Boaz’s threshing floor (Ruth 3) and then automatically becoming Boaz’s wife through the process of Boaz subsequently redeeming the inheritance (Ruth 4; ref. Ch. 8,  The Seven Sealed Scroll and  Ch. 9, Redemption, Marriage, Regality).

Not only must Christ redeem the inheritance in the antitype but two things must occur in connection with this redemption:

1)  Israel must be restored as the wife of Jehovah.

2)  And, those Christians removed from the body of Christ, forming the bride (brought to pass through and based on decisions and determinations rendered at the judgment seat), must be wed to Christ.

The necessity of both being brought to pass preceeding the Messianic Era is seen in God’s creation of and dealings with man in relation to the government of the earth in the opening chapters of Genesis.  God restored the ruined domain (Genesis 1:2-25 [2b]).  Then God created man to rule the restored domain (Genesis 1:26-28).  And God created man “male and female,” with the female seen as being a part of the male (created within the male and later removed and formed into a helpmate for the male [Genesis 2:18-24]).  Consequently, together, the man and the woman formed one complete being.

Man was created in the image and likeness of God to rule the earth (Genesis 1:26), he was created male and female (Genesis 1:27), and it was to the complete man (comprised of both the man and the woman) that God said:

. . . Be fruitful and multiply; fill the earth and subdue it; have dominion [Hebrew: radah, “to rule”; also Genesis 1:26] over the fish of the sea, over the birds of the air, and over every living thing that moves on the earth. (Genesis 1:28)

The overall account of man’s creation forms an unchangeable type, showing the manner in which man was/is to ascend the throne.  The man and the woman in the type were to ascend the throne together, as one complete being, and rule the restored earth.  And so must it be in the antitype.

(The original type in the opening chapters of Genesis has to do with Christ and His wife rather than with God and Israel.  It has to do with the first man, the first Adam, and with the second Man, the last Adam, and with their wives, respectively.  But though the type foreshadows Christ and His wife, the principles regarding how God set forth rulership in the kingdom of men at the beginning of His Word would hold true in both spheres under discussion — God ruling in the kingdom of men, or God’s Son ruling in the kingdom of men.

Where man is directly involved — whether in the past theocracy or in the future theocracy — God simply cannot and will not rule in the kingdom of men apart from the manner in which He Himself has established matters, apart from a husband-wife relationship.)

Thus, when it comes to God ruling in past time in the Old Testament theocracy, or in a future restored theocracy, or to Christ ruling the earth, this principle established in the opening chapters of Genesis cannot be violated.  Rulership in the kingdom of men, by God and man, can be accomplished in God’s eyes through one means alone.  It can be accomplished only through the means in which it was originally established in the beginning, in Genesis.  It can be accomplished only through a husband-wife relationship, the man and the woman ascending the throne together.

This is why Israel is seen as the wife of Jehovah in the Old Testament theocracy.  And this is why Israel will be seen as the restored wife of Jehovah in the future restoration of the theocracy.

This is also why the Spirit is in the world today searching for a bride for God’s Son, in fulfillment of that which is seen in Genesis 24.  The Son can no more reign apart from possessing a wife than God could have reigned in the Old Testament theocracy, or the future theocracy, apart from possessing a wife.  To have done so in the past or to do so in the future, by either the Father or the Son, would violate that which God established in an unchangeable fashion at the beginning.

In the opening chapter of Genesis there is the restoration of a ruined domain and the creation of man (male and female) to rule the restored domain.  Then in the book of Revelation there is redemption of this same domain, with a view to man, as God originally intended, ruling this redeemed domain.  And through bringing all of this to pass, two marriages have to occur — a marriage between God and Israel, and a marriage between God’s Son and the bride whom the Spirit will have previously procured.  Both are inseparably connected with the redemption of the inheritance, in the same manner that the creation of man was inseparably connected with the restoration of the ruined creation in Genesis 1.

Both marriages will occur.  They will have to occur.  This is the way matters have been set forth in the types, and this is the manner in which that which is foreshadowed in the types must and will be brought to pass in the fulfillment of the complete overall antitype — God and His wife exercising dominion together, and Christ and His wife exercising dominion together.

Understanding certain things about the manner in which God originally established rulership over the earth at the time of man’s creation will put to rest all of the false ideology prevalent in Christendom today concerning how rulership in the kingdom of God in relation to the earth is often viewed.  And, in reality, understanding biblical principles drawn from this overall teaching is the only thing which will put these matters to rest.

For example, there is both the thought of a kingdom now (“Dominion Theology,” as it is sometimes called) and the thought that some type mystery form of the kingdom exists within Christendom today.  Neither, of course, can be the case, for, where man is involved, a husband-wife relationship between God and Israel or between Christ and the bride for whom the Spirit is presently searching must exist for a kingdom of either nature to exist.

A Husband-wife relationship between God and Israel can’t presently exist, for Israel remains unrepentant.  Consequently, there can be no present marriage between God and Israel.  A divorce decree, instead, is still binding.

And a Husband-wife relationship between Christ and the Church can’t presently exist, for not only is the Spirit’s search for the bride incomplete, but the time for the bride to be removed from the body and be revealed is yet future.  Consequently, there can be no present marriage between Christ and His prospective bride.

There is, however, a present existing kingdom in which “the heavens do rule” and in which “the most High ruleth in the kingdom of men” (Daniel 4:17-35).  But this is not a form of the rule that existed within the Old Testament theocracy.  Nor is it a form of the rule within the theocracy as it will one day exist.  The manner in which “the heavens do rule” today is quite different.

God ruled in the Old Testament theocracy in conjunction with His wife.  Israel was to be placed at the head of the nations, with the nations being blessed through Israel (Genesis 12:1-3; Exodus 4:22-23; 19:5-6).  But Israel formed unholy alliances with the nations, and God eventually divorced Israel (Isaiah 50:1; Jeremiah 3:1-8; Hosea 2:2).  Once this had occurred, a husband-wife relationship, necessary for God to rule in this manner in the kingdom of men, ceased to exist.  Accordingly, the theocracy could no longer exist, and God took the kingdom from Israel (Ezekiel 1:15-16, 26-28; 8:3-9; 10:4, 18; 11:22-23; cf. Ezekiel 43:1-5).

But God is sovereign.  He rules over all.  And removing the theocracy from Israel didn’t do away with God’s rule in the kingdom of men.  Rather, it changed that rule back to the manner in which it had existed prior to the Old Testament theocracy, or the manner in which it exists today.  It changed God’s governmental structure to a rule solely through the incumbent ruler, Satan.

(God’s rule through Satan is something that could never have completely ceased, even during the time of the Old Testament theocracy.  A rule through Israel — another ruling “son,” separate from Satan and his rule [Exodus 4:22-23] — allowed God to deal with the Gentile nations in a manner separate from the disqualified ruler whom He had originally placed over the earth, who was still in power and remains in power today.  It allowed God to have a ruling entity through whom His message could effectively be carried to the nations and through whom the nations could, in turn, be blessed [Exodus 19:5-6; Numbers 23:9; Isaiah 43:10, 21; 60:5-6].)

God is never seen ruling provinces in His universe in a direct manner.  Rather, He is seen ruling through or in conjunction with others (angels and man).  In the case of angels placed over provinces, such as Satan placed over the earth, He rules through these angels; in the case of Israel, His wife in the Old Testament theocracy, He ruled in conjunction with man.

And since a theocracy has not existed in the camp of Israel for over two and one-half millennia, there was only one possible means for God to carry out His regal activities in relation to the earth during this time.  God could only have ruled in the kingdom of men through the one whom He had originally placed in the position of ruler over the earth — through Satan, though a rebel ruler, but still God’s anointed ruler (Ezekiel 28:14), whom God has yet to remove and replace.

And, of course, any thought of principles surrounding a husband-wife relationship within the government, as seen in the opening chapters of Genesis, could not exist in the present government of the earth.  Marriage exists in the human realm alone.  Completely different principles regarding the government of the earth in this respect would exist regarding the present government under angels, principles set forth and existing at a time prior to man’s creation and even prior to the time of Satan’s fall.

Then the thought of the existence or non-existence of any type of kingdom of Christ on earth during the present time — a mystery form, or any other form — should be simple enough to understand.  Christ, as His Father, could not rule in a kingdom apart from exercising power in the same manner that His Father exercises power — through or in conjunction with others, whether angels or men.  And since Christ does not presently possess a wife, the only type of present rule of Christ in the kingdom of men, which could possibly be considered, is the same type of rule that His Father presently possesses (note that the Son is presently seated on the throne with His Father in the heavens [Psalm 110:1; Revelation 3:21]).

(Principles pertaining to marriage in the human realm and non-marriage in the angelic realm in relation to the government of the earth presents an interesting thought surrounding the co-habitation of the sons of God with the daughters of men in Genesis 6:1-4 [angels in the kingdom of Satan taking wives from the female lineage of Adam and his progeny, something that apparently began very early in man’s history (Genesis 6:1-2)].  A corruption of the human race could only have been Satan’s goal, with probably more than one facet of corruption in view.  And these facets of corruption would have a single purpose — to prevent man from ascending the throne and fulfilling the reason for his creation in the beginning.

Not only would there have been an effort to prevent the appearance of the Seed of the woman promised at the time of man’s fall [Genesis 3:15] but there would have been an effort to corrupt and destroy that which God had established in the beginning concerning the manner in which man was to conduct appointed regal activities, through a husband-wife relationship.  And an effort to prevent the latter would have been brought to pass through a corruption of the husband-wife relationship by the recorded co-habitation between fallen incumbent rulers and fallen female members of God’s new entity that had been created to rule.

This same thing can subsequently be seen occurring in a homosexual manner among those in the land covenanted to Abraham and his seed during the days of Abraham and Lot [Genesis 18; 19; Jude 1:6-7], along with a heterosexual manner once again among those in this same land during the days of Moses [Numbers 13:31-33].

Is it any wonder that God eventually stepped in during Noah’s day, bringing about a worldwide flood [Genesis 6:11ff]?  or during Abraham and Lot’s day, utterly destroying the cities of the plain [Genesis 19:24ff]?  or during Moses’ day by telling His people to go into the land and, “with a mighty destruction,” do away with all of the nations therein [Deuteronomy 7:1-2, 16, 22-24]?

And, with the rapidly changing mores of man concerning homosexuality during the present day and time, is it any wonder that God is about to once again step into the affairs of the human race, bringing about a climactic end to the whole of the matter, ultimately placing man in the position for which he was created in the beginning?

As it was in the days of Noah . . .

Likewise also as it was in the days of Lot. . .

Even so will it be in the day when the Son of Man is revealed. [Luke 17:26a, 28a, 30].

Note an ironic situation existing in the world today regarding the preceding.  The United States and Russia are currently recognized as the world’s two superpowers.  The former has a history associated with God and Christianity, the latter with atheism.

But it is not the nation associated with atheism that is pushing Satan’s homosexual agenda; rather it is the nation associated with God and Christianity.

The latter is the nation picking up and seemingly leading the way where the cities of the plain during Abraham's day left off, not the former [in fact, homosexuality is unlawful in Russia (a nation associated with atheism is the one following biblical guidelines in this realm, not the nation associated with God and Christianity)].  The latter, not the former, is the nation today following one of the sure paths to national suicide [not only from a biblical standpoint but seen throughout man’s secular history as well].  And the latter, not the former, is the nation whose actions run completely contrary to the reason God established marriage between a man and a woman in the beginning.

When and how will all of this end?  That’s the simplest question in the world to answer:

All of this will end when and how Scripture states that it will end.  And Scripture is quite plain about one thing.  That day when God will once again step into the affairs of the human race and bring about these changes is almost upon us.)

Promises to Israel and the Church

Israel possesses a promise that is regal in fulfillment, which is in complete keeping with both man’s creation in the beginning and the nation’s subsequent calling.  This promise can be seen numerous places in the Old Testament (e.g., in type through God’s deliverance of the Israelites from Egypt under Moses in the opening chapters of Exodus, through God’s deliverance of the Israelites numerous times during the days of the judges in the book of Judges, or through God’s promise to Solomon at the time of the dedication of the Temple in 2 Chronicles 7:12ff).

Note the way this promise is worded in Leviticus 26:

But if they [the Israelites] confess their iniquity and the iniquity of their fathers . . .

then I will remember My covenant with Jacob, and My covenant with Isaac and My covenant with Abraham I will remember; I will remember the land. (Leviticus 26:40a, 42)

This is the promise to which attention was called in the offer of the kingdom of the heavens to Israel in the gospel accounts at the time of Christ’s first coming:

Repent [a plural command, the entire nation] for the kingdom of the heavens is at hand. (Matthew 3:2)

This is also the promise to which attention was again called in the reoffer of the kingdom following Christ’s ascension, seen during the Acts period:

. . . Repent, and let every one of you [the entire nation] in the name of Jesus Christ for the remission of sins . . . . (Acts 2:38a; cf. Acts 3:19-26)

This is the promise that Israel presently possesses.  And this is the promise that Israel will one day realize, when the Jewish people are brought to the end of themselves by and through the judgments of the Tribulation, causing them to act on this promise.

Christians likewise possess a promise, which, as well, is regal in fulfillment (e.g., seen in numerous Old Testament types, numerous New Testament parables, the epistles, and other places in both Testaments).

Note how this promise is worded in Revelation 3:21, which would, as well, also encompass the preceding six overcomer’s promises in Revelation 2; 3:

To him who overcomes I will grant to sit with Me on My throne, as I also overcame and sat down with My Father on His throne.

The future for both Israel and the Church is as bright as the promises of God — which, when fulfilled, will be inseparably associated with blessings for the nations on a redeemed earth. 

Chapter 11

Seals, Trumpets, Bowls

Now I saw when the Lamb opened one of the seals; and I heard one of the four living creatures saying with a voice like thunder, “Come and see.”

And I looked, and behold, a white horse. He who sat on it had a bow; and a crown was given to him and he went out conquering and to conquer. (Revelation 6:1-2)

The seven-sealed scroll that Christ took from His Father’s right hand in Revelation 5, which He began to open in Revelation 6, contained God’s redemptive terms for the forfeited inheritance, the domain that Christ and His co-heirs were about to rule (cf. Psalm 2:6-9; Revelation 2:26-28).  And this scroll contained the entirety of these redemptive terms, for this scroll was the only thing that the Father held in His hand.  God required nothing in addition to that which was contained in this scroll.  But, conversely, God required everything that the breaking of the seals would reveal.

These redemptive terms, different judgments, are seen being brought to pass in a triad of sevens:

1.  The opening of the seven-sealed scroll (Revelation 6:1-17; 8:1).

2.  The sounding of seven trumpets (Revelation 8:2-10:11; 11:15-19).

3.  The pouring out of seven bowls (Revelation 15:1-16:21).

Revelation 6 reveals that which occurs when the first six seals have been broken.  Then, following an aside in Revelation 7 — providing information about 144,000 Jews being sealed (Revelation 7:1-8;
cf. Revelation 14:1-5), along with information concerning saved individuals who had been slain during the Tribulation (Revelation 7:9-17) — the seventh seal is broken (Revelation 8:1).  And judgments being brought to pass when this final seal is broken must complete all that God requires for the redemption of the inheritance.

The breaking of this seventh and final seal produces “silence in heaven for about half an hour.”  The reason for this silence is not given in the text, though seemingly evident.  This is the final seal on the scroll, judgments under this seal will bring the whole of the matter to a conclusion, and these judgments are shown to be of a severity unparalleled in man’s 6,000-year history (cf. Jeremiah 30:6-7; Matthew 24:21-22).

Following the silence after the seventh seal has been broken, John sees seven angels standing before God.  Each angel is given a trumpet, and these seven angels then sound the trumpets in a successive manner, with judgments occurring in connection with each (Revelation 8:2-10:11; 11:15-19).

The sounding of the seven trumpets forms the judgments revealed when the seventh seal on the scroll is broken.  These are the judgments under the seventh seal, and the sounding of these seven trumpets brings to pass all of the judgments seen when this final seal is broken.

Then, it is plain from comparing certain things in Revelation 10; 11; 15; 16; that the judgments revealed when the seventh trumpet sounds are referred to later in the book as “the seven last plagues” or “the bowls of the wrath of God” (Revelation 15:1; 16:1 [possibly referred to by the “seven thunders” in Revelation 10:3-4, with Revelation 10:11 being fulfilled through events seen in Revelation 15; 16]).

Seven angels are each given a bowl (KJV: vial), and these angels pour out their bowls in successive order (Revelation 16:2-17).  The pouring out of these bowls forms the judgments seemingly introduced when the seventh trumpet has sounded, and they complete all that God requires for the redemption of the inheritance.

Through the manner in which all of this is structured in the book of Revelation, completeness is shown by the breaking of the seven seals on the scroll, completeness is again shown by the sounding of the seven trumpets, and completeness is again shown by the pouring out of the seven bowls.

Completeness would have to be shown by the breaking of the seals on the scroll, for this scroll is all that the Father held in His right hand in Revelation 5.  Then, completeness would again have to be shown by the sounding of the trumpets, for these trumpets comprise all of the judgments under the seventh seal.  And completeness would again have to be shown by the pouring out of the bowls, for these bowls comprise all of the judgments revealed when the seventh trumpet has sounded.

(God has an affinity for the use of numbers in His Word, with numbers carrying specific meanings and used to depict spiritual truths.  “Three” is a number showing divine perfection; and “seven” is God’s number, a number that He uses to show the completeness of that which is in view.  This triad of sevens [seven seals, seven trumpets, seven bowls], used relative to a future redemptive work, shows divine perfection in God’s complete work [a triad of sevens] relating to the redemption of the inheritance.)

Relative to completeness seen in the seven trumpets and again in the seven bowls, note that which is stated in Revelation 10; 11 in connection with the sounding of the seventh trumpet and that which is stated in Revelation 16 in connection with the pouring out of the seventh bowl:

but in the days of the sounding of the seventh angel, when he is about to sound, the mystery of God would be finished, as He declared to His servants the prophets. (Revelation 10:7).

Then the seventh angel sounded: And there were loud voices in heaven, saying, “The kingdoms of this world have become the kingdoms [lit., “The kingdom of this world is become that”] of our Lord and of His Christ and He shall reign forever and ever!" (Revelation 11:15).

Then the seventh angel poured out his bowl into the air, and a loud voice came out of the temple of heaven, from the throne, saying, “It is done!” (Revelation 16:17).

By and through the sounding of the seventh trumpet (Revelation 10:7; 11:15), the revelation of God, which began in a progressive manner in Genesis 1:1, is seen to be fully opened up and made known.  And this will have been accomplished through the revelation, the unveiling, of God’s Son, the subject matter of the book of Revelation (Revelation 1:1).  The inseparable nature of the Father and the Son (John 1:1-2, 14) necessitates that a complete revelation of One would, as well, be a complete revelation of the Other.

Then, by and through the sounding of this seventh trumpet, matters as they relate to the redemption of the inheritance are also seen to be complete, with the kingdom of this world (one world kingdom that had heretofore been under Satan’s rule) becoming that “of our Lord and of His Christ” (Revelation 11:15).

The scepter being removed from Satan’s hand and placed in Christ’s hand is also seen occurring when the seven bowls of wrath have been poured out.  When the seventh trumpet sounds, Scripture views the matter in the sense that these seven bowls have already been poured out, for, as will be seen in subsequent chapters in this site (Chapters 16-18, Silence in Heaven (1), Silence in Heaven (2), Silence in Heaven (3)), these seven bowl judgments simply form further descriptions of the seven trumpet judgments, providing additional detail and commentary.

This is why attention can be called to the Father being fully revealed in the person of His Son and why the transfer of power in the kingdom can be viewed as occurring at the time an angel sounds the seventh trumpet
(Revelation 10:7; 11:15).

This same thing is also seen immediately after the seventh bowl has been poured out, shown by the words “It is done” (Revelation 16:17).  Matters at this point are brought to exactly the same final state as previously seen at the time an angel sounds the seventh trumpet in Revelation 10:7; 11:15.  Both simply form descriptions of the same thing.

The words “It is done” in Revelation 16:17 are revealed to come directly from God’s throne.  These words — one word in the Greek text in the perfect tense (ginomai) — form a climactic statement, proclaimed in a loud voice.  And, by and through the perfect tense which was used, this statement refers to a work (a redemptive work) completed in past time, with the results of this work existing during present time in a finished state.  A more literal rendering would be, “It has been completed,” or “It has come to pass.”

(Note, for example, how the perfect tense is used relative to Christ’s redemptive work when He cried out from the Cross, “It is finished” [also one word in the Greek text (teleō), proclaimed in a loud voice
(cf. Matthew 27:50; Mark 15:37; Luke 23:46; John 19:30)].  A more literal rendering would be “It has been finished [‘completed’].”  Everything relating to Christ’s work at Calvary had been finished at this point in time, and this work would exist forever in this finished state.  Nothing could be added or taken from that which Christ had done.  Thus, He could now willingly relinquish His life, committing His spirit to the Father, which is what occurred.

And exactly this same type of completed work is seen in connection with God’s work surrounding the redemption of the inheritance after the seventh bowl has been poured out.  This act completes all work in connection with the redemption of the inheritance, all of this work will have occurred in past time, this work will then exist in a finished state, and this work will exist forever in this finished state.)

Viewing the complete scope of the matter, the seven-sealed scroll contains all that God requires for the redemption of the inheritance.  Judgments that are seen through the sounding of the seven trumpets come to pass when the seventh seal is broken.  Then the subsequently revealed seven bowls of wrath are judgments that, as previously seen, provide further detail and commentary for the seven trumpet judgments.  Thus, this places both the judgments shown through the sounding of the seven trumpets and the corresponding judgments shown through the pouring out of the seven bowls all under the seventh seal.  All of these judgments are inseparably tied together in this manner.

In this respect, once the seventh seal has been broken (Revelation 8:1), identical conditions would have to exist as later are seen when the seventh trumpet sounds (Revelation 10:7; 11:15) or when the seventh bowl is poured out (Revelation 16:17).  Matters can be viewed as having reached the same final state from any one of these three vantage points.

(Relative to the thought of finality in the preceding, note comments in Ch. 19, The Opened Scroll, concerning the actions of the angel sounding the seventh trumpet [Revelation 10:1ff], particularly his concluding statement in connection with these actions in Revelation 10:6 concerning “time” no longer existing.)

A Chronology of Events

The opening of the seven seals, the sounding of the seven trumpets, and the corresponding pouring out of the seven bowls occur in the book of Revelation in a chronological sequence.  However, two things need to be kept in mind:

1)  These judgments — which seemingly form separate judgments, following closely on the heels of one another — are not all separate judgments, as might first appear.  In fact, most are not.  Most provide further information on one or more preceding judgments.  This is the place many go wrong when studying the book of Revelation, resulting in confusion.

That is to say, some revealed events stand alone, forming separate judgments.  But others hold the same relationship to one another as seen in the relationship between the seven trumpets and the seven bowls (with later revealed judgments being further descriptions of former revealed judgments, providing additional information).

(All of this will become evident in subsequent chapters, particularly in Chapters 14-18, Souls Under the Altar,   The Great Seismos,   Silence in Heaven (1),   Silence in Heaven (2),   Silence in Heaven (3),   The Opened Scroll,   The Two Witnesses.)

2)  Then, judgments beginning with the breaking of one seal (e.g., the second seal) do not necessarily have to be completed before judgments in connection with a subsequent seal can begin (e.g., the third seal).  Many of these judgments will undoubtedly overlap succeeding judgments (e.g., judgments seen when the second seal is broken may continue throughout judgments revealed when the remaining five seals are broken [and if so, they would, of necessity, continue through judgments revealed by the sounding of the seven trumpets and the corresponding pouring out of the seven bowls]).

Many of these judgments, because of their very nature, would have to overlap one another (e.g., note the judgments coming to pass when the second, third, and fourth seals are broken [Revelation 6:3-8]).

And this, of course, would shed light on Christ’s words to His disciples about conditions on earth during that future time:

For then there will be great tribulation, such as has not been since the beginning of the world until this time, no, nor ever shall be.

And unless those days were shortened, no flesh would be saved; but for the elect's sake [Israel’s sake] those days will be shortened. (Matthew 24:21-22)

Thus, by and though the breaking of the seven seals of the scroll (Revelation 6; 8), the sounding of the seven trumpets (Revelation 8; 9; 11 [11b]), and the pouring out of the seven bowls (Revelation 15; 16), are seen occurring in a successive order, judgments revealed through this sequence do not necessarily refer to a succession of judgments.  As previously seen, at times (actually, more often than not), subsequently revealed judgments form further descriptions of previously revealed judgments.

And the same thing is seen by and through revealed events in Revelation 7; 11-14; 17-19.  These chapters depict different events occurring during the same time that the seals on the scroll are being broken
(Revelation 6; 8), as well as depicting events that overlap one another or events occurring at the same time.  A chronological sequence of events can be seen within a chapter or part of a chapter, but this same chronological sequence of events cannot necessarily be seen as one moves from chapter to chapter.

For example, the first part of Revelation 7 provides information about the sealing of 144,000 Jews, 12,000 from each tribe (with the tribe of Manasseh, descendants of Joseph‘s firstborn, replacing the tribe of Dan).  It is clear from related Scripture that this will occur near the middle of the Tribulation, and it is evident that most of the events seen in the previous chapter, Revelation 6, (depicted by the breaking of the first of the six seals) occur during the last half of the Tribulation (the breaking of the second seal allows events that undoubtedly begin to occur in the middle of the Tribulation to be shown; and the breaking of the remaining five seals allows events that occur during the last half of the Tribulation to be shown).

Or note the ministry of the two witnesses in Revelation 11.  They, of necessity, will prophesy during the first part of the Tribulation.  Thus, they will appear on the scene about the same time that the first seal on the scroll is broken in Revelation 6.  And Revelation 11 goes on to relate events that will occur during the last half of the Tribulation as well, covering the complete seven years.  Events in this chapter carry one forward to the same point in time seen in the previous chapter — to the time when an angel sounds the seventh trumpet
(cf. Revelation 10:7; 11:15).

Then note events in Revelation 12.  These events occur during time covering at least most of the Tribulation, particularly the last half.  Events in Revelation 13 begin in about the middle of the Tribulation and occur during the last half, and events in Revelation 14 appear to cover in about the same time.  Or note Revelation 17; 18.  These chapters sequentially or chronologically follow the pouring out of the seventh bowl (Revelation 16:17).  But events in these chapters, of necessity, will have to occur before this seventh bowl is poured out (some long before), during the same time that some of the events in previous chapters are seen occurring.

All of these chapters (Revelation 7; 11-14; 17-19 [11a, 19a]) cover different related subjects, with numerous events in these chapters occurring at the same time.  These events may or may not begin at the same time, but they all move toward or end at the same time — with events surrounding Christ’s return at the end of Man’s Day, with the Lord’s Day to follow.

Actually, Scripture as a whole, along with numerous parts of Scripture, is structured in this manner.  Scripture will often go over a complete sequence, then drop back and go over either part or all of this sequence again, in a different manner, adding detail.

And the end or goal is always the same.  It is always the same as seen in the way Genesis begins, or as seen in the way John began his gospel — moving beyond six days into the seventh day, moving beyond Man’s Day into the Lord’s Day — which is exactly the way matters are seen moving in the book of Revelation.

As It Was, So Shall It Be

Slightly over thirteen of the twenty-two chapters in the book of Revelation (Revelation 6-19) have to do with events that will occur during the coming seven-year Tribulation or at the time of Christ’s return immediately following.  And Revelation 5 could be added, for this entire chapter has to do with the seven-sealed scroll, which began to be opened in Revelation 6.

Thus, things having to do with this seven-year period (the final seven years of Man’s Day), or with events immediately following, at the time of Christ’s return, form the subject matter making up about two-thirds of the content in this closing book of Scripture.

This future time is not only a major subject in this closing book of Scripture but also a major subject of Old Testament prophecy.  And this could only be expected, for there is nothing in the New that does not have its roots in the Old.  The New is simply the Old opened up and revealed, and a major subject of one could only be a major subject of the other as well (cf. Luke 17:26-30; 24:25-27, 44).

1)  Moses

The future Tribulation period is seen time after time in the types, particularly in the opening two books of Scripture.

This future time, along with events immediately following, is dealt with at length in the first eleven chapters of Genesis, covering the first 2,000 years of human history.  And matters that concern the last seven years of Man’s Day, along with immediately following events, occupy major sections of these eleven chapters.

These things are seen in events occurring during Noah’s day (Genesis 6; 7; 8; 9), along with succeeding events occurring during Nimrod’s day (Genesis 10; 11 [11a]).

Following a man being removed from the earth alive (Enoch in Genesis 5:21-24, typifying the removal of Christians at the rapture), Noah and his family, typifying Israel, were protected in an ark during a time of worldwide destruction, typifying the Tribulation (Genesis 6; 8).  And a new beginning followed this destruction
(Genesis 9; 10; 11 [11a]).

Noah’s son, Shem, of the lineage through which Abraham would come, was the only son revealed to have a God (Genesis 9:26-27).  Thus, in this new beginning, he was the designated son through whom spiritual blessings for the other two sons would flow, producing a foundational, unchangeable type. 

Then, the type is continued in the next two chapters, with details provided.  Nimrod was the first king of Babylon (Genesis 10:8-10), as Antichrist will be the last king of Babylon (Isaiah 14:4; Daniel 2:40-43; 7:17, 23-25).  The Lord stepped in and put a stop to matters as they existed in Nimrod’s kingdom (Genesis 11:1-9), as He will do yet future during the days of Babylon’s last king (Isaiah 14:24-27; Daniel 2:44-45; 8:9, 23-25).

Additional information on the type is then seen beginning in the latter part of Genesis 11.  Abraham, a descendant of Shem, is called to go into a particular land, realize an inheritance therein, and be the channel through whom God would bless the nations (descendants of Ham and Japheth, along with non-Hebrew descendants of Shem [e.g., later in time, the Arabic nations]).

Then, the subsequent destruction of Gentile power, paralleling that which is previously seen in Genesis 10; 11, is seen in the battle of the kings in Genesis 14, followed by Melchizedek (a king-priest in Jerusalem) appearing with bread and wine to bless Abraham.

And the fulfillment of this in the antitype will be exactly the same.  Following the Tribulation, the descendants of Abraham through Isaac and Jacob will be removed from a worldwide dispersion to realize an inheritance in the same land to which Abraham was called, and in this land they will be the channel through which God will bless the nations (Genesis 12:1-3).

Then, the subsequent destruction of Gentile world power (foreshadowed in Genesis 14) is seen in sections of Scripture such as Ezekiel 38:8-23; 39:1ff; Joel 2:1-11, 20; 3:1-16, followed by Christ appearing as the great King-Priest after the order of Melchizedek (a King-Priest in Jerusalem) to bless the descendants of Abraham, the nation of Israel (cf. Matthew 26:29).

And there are other types in Genesis dealing with different facets of this coming time of trouble and that which follows (e.g., the destruction of the cities of the plain, followed by Abraham’s position on the mount [Genesis 18; 19]; or the time of famine following a time of plenty during Joseph’s day, followed by Joseph making himself known to his brothers [Genesis 41; 42; 43; 44; 45], with his brothers then going forth with a dual message:  “Joseph is still alive, and he is governor over all the land of Egypt.” [Genesis 45:26]).

Then Exodus begins with a type having to do with the coming Tribulation — the Israelites being persecuted in Egypt (a type of the world) by an Assyrian Pharaoh, typifying Antichrist who is referred to as an Assyrian, for he will arise from within the borders of the ancient Assyrian kingdom (cf. Isaiah 10:5; 14:25; Daniel 8:8-9; Micah 5:5).  And the book of Exodus continues from that point, showing that which will occur when the Israelites — scattered throughout the world and persecuted by the Assyrian — are brought to the end of themselves and cry out to the God of their fathers, exactly as seen in the type.

All of these types, among many other types, present different parts of the same word picture, with the complete picture being seen only from all of its different parts (e.g., almost the entire book of Esther deals with this subject, depicting the actions of Haman as he sought to destroy the Jewish people).  And, once an individual begins to clearly see this Old Testament word picture, as it is presented in many different parts, he will then be in a much better position to understand the New Testament counterpart in the book of Revelation.

2)  The Psalms

This future period is dealt with time after time in the Psalms as well, though usually within a broader scope of God’s manifested wrath than just the final seven years.  A structure seen in many of the Psalms is deliverance by Israel’s God following persecution at the hands of Israel’s enemies, with the final and worst of the persecutors typified by men such as the Assyrian Pharaoh in Exodus or Haman in Esther.

Psalm 2 would be characteristic of the broad scope of Gentile persecution often in view, with the matter carried to the very end.  The first three verses introduce a Messianic Psalm.  Contextually, these verses would have to do with Gentile world power at the time of Christ’s return, with that seen in this Psalm occurring immediately following the seven-year Tribulation.  But these verses are used in Acts 4:25ff relative to Gentile powers at the time of Christ’s first coming as well.  And many of the Psalms would lend themselves to this type latitude when mention is made of Gentile powers, with the end of the matter always in view and often placed at the forefront, as in the Psalm 2.

Psalm 83 would be of particular interest in the preceding respect.  This Psalm has to do with ten nations which have “consulted together with one consent.”  These nations are seen to be “confederate against” Israel
(Psalm 83:5-8).  And, together, they have said,

. . . Come, and let us cut them off from being a nation, that the name of Israel may be remembered no more. (Psalm 83:4)

The nations mentioned in this Psalm are all Middle East nations.  This Psalm, as Psalm 2, has to do with Antichrist’s ten-kingdom federation of nations immediately following the Tribulation, which, as in this Psalm, will be Middle East nations, not European as is often erroneously thought.  But, though the Psalm has to do centrally with a future alliance of nations, a present-day application of the Psalm (similar to that seen in Psalm 2) is too obvious to miss.

Over the past half century, from Nasser, to Arafat, to Ahmadinejad the cry from certain leaders in nations surrounding Israel has been the same as in Psalm 83:4.  But what will be the end of the matter?  This same Psalm goes on to relate that which will occur.  God will take care of the matter in His Own time and way, as He always does (Psalm 83:13-18).

3)  The Prophets

It would be pointless to even attempt to begin listing places in the prophets which deal with this future time, particularly the conclusion of God’s plans and purposes when the Jewish people have been brought to the end of themselves, crying out to the God of their fathers.

The main message of the prophets centers on God’s call to a disobedient people to repent, showing conditions both preceding and following repentance.  And the main purpose for God’s wrath befalling His people, as seen in both the Old Testament and the New Testament, is to bring to pass His call through the prophets.

God desires to possess an obedient people through whom He can bless the Gentile nations of the earth.

(See Breaking of Seals plus Trumpet and Vial Judgments LINK and Redemption of the Inheritance in this website for additional information on the subject.)

Chapter 12

Daniel’s Seventy Weeks

Now I saw when the Lamb opened one of the seals; and I heard one of the four living creatures saying with a voice like thunder, “Come and see.”

And I looked, and behold, a white horse. He who sat on it had a bow; and a crown was given to him, and he went out conquering and to conquer. (Revelation 6:1-2)

Time during which the inheritance is redeemed (time covering the breaking of the seven seals on the scroll, resulting in ensuing judgments) [Revelation 6; 8; 9; 10; 11; 15; 16 {11b} ]) and time covered by corresponding events (depicted in Revelation 7; 11; 12; 13; 14; 17; 18; 19  [11a, 19a] ) is often referred to as Daniel’s Seventieth Week.  In Daniel’s prophecy of the Seventy Weeks (Daniel 9:24-27), sixty-nine have been fulfilled, and one remains to be fulfilled.  This last week, a period of time covering seven years (the complete prophecy covers 490 years), forms the time during which events in Revelation 6-19 will occur.

Times of the Gentiles

Daniel, in the overall scope of his book, deals with the Jewish people in relation to the Times of the Gentiles, with a particular emphasis on that which will occur during the final seven years of this time.  And the book also goes on to relate that which will occur once the Times of the Gentiles has run its course.

The final seven years of the Times of the Gentiles, where Daniel places the emphasis, are singled out in Daniel’s prophecy as the final week of the Seventy-Week prophecy.  Then, immediately following the end of this time would be events leading into the Messianic Era or events within the Messianic Era.

The Times of the Gentiles, succinctly defined, is that period of time when Israel finds the scepter removed from her hand and placed in the hands of the Gentile nations.

The Times of the Gentiles began with the Babylonian captivity about 605 B.C., when the southern two tribes (Judah and Benjamin) began to be uprooted from their land and transported captive to Babylon (the Jewish people being uprooted from their land and being taken captive to Babylon in this manner occurred in three stages, lasting about nineteen years, until 586 B.C.).

The northern ten tribes had previously been carried away captive by the Assyrians, over one hundred years before (beginning abt. 722 B.C.).  And an uprooting of the southern two tribes completed the dispersion of the Jewish people, bringing an end to the theocracy. 

The Times of the Gentiles will end following the Jewish people being brought to the place of repentance.  And this will occur by the Jewish people being brought to the end of themselves through judgments during the coming Tribulation, during Daniel’s unfulfilled Seventieth Week, during the time covered by Revelation 6-19 [19a].

The Jewish people, following their repentance and acceptance of the nation’s Messiah, will be gathered out of the nations and be restored to a healed land.  Then, Gentile world power will be destroyed, the scepter will be taken from the hands of the nations, and it will be given back to Israel, within a restored theocracy.

Daniel deals with the Times of the Gentiles solely in relation to Babylon.  Gentile world power is seen centered in Babylon at the beginning, for several subsequent centuries during, and at the end of this time.

The Times of the Gentiles is introduced in Daniel by and through a dream.  God had placed the dream in Nebuchadnezzar’s mind, and God then revealed the dream and the interpretation to Daniel, who made both known to the king.

The dream is given in Daniel 2:31-35, and the interpretation follows in Daniel 2:37-45.  The dream has to do with “a great image” that is seen standing in Babylon, consisting of four parts, representing four periods of the Babylonian kingdom during the “times of the Gentiles”:

1)  Head of gold, representing the kingdom under Nebuchadnezzar and any immediate successors prior to its conquest by the Medo-Persian Empire (about 605-538 B.C.).

2)  Breast and arms of silver, representing the kingdom under the Medes and the Persians prior to its conquest by the Grecian Empire (about 538-330 B.C.).

3)  Belly and thighs of brass, representing the kingdom under Greece (about 330-323 B.C.;  then, following Alexander the Great’s death in 323 B.C. and a four-way division of the kingdom, the kingdom of Babylon gradually faded from view as a world power).

4)  Legs of iron and feet part of iron and part of clay, representing the kingdom under Antichrist (Daniel’s Seventieth Week, yet future, with Babylon re-emerging as the center of world power).

The dream involved God’s revelation to man concerning the Times of the Gentiles, from beginning to end, with a particular emphasis on the end, the last seven years (e.g., more space is give to the fourth part of the image in Daniel 2 than to all the other three parts combined; and the same thing is seen in other parts of the book when the whole of the kingdom is in view [cf. Daniel 7-8, 11]).

God gave the dream about the “great image” by and through the Gentile world ruler of that day (Daniel 2:1ff).  God then revealed both the dream and the interpretation to a Hebrew prophet (Daniel 2:19-23), in complete accord with a principle that He had previously laid down:

He declares His Word to Jacob, His statutes and His judgments to Israel.

He has not dealt thus with any nation [Gentile]; and as for His judgments, they have not known them. Praise the LORD! (Psalm 147:19-20)

Or note Romans 3:1-2 in this same respect:

What advantage then hath the Jew . . . ?

Much in every way! Chiefly because to them were committed the oracles of God.

God simply does not reveal His Word through Gentiles.  Though God had caused a Gentile king to dream, it took a Jewish prophet to make the dream known and to reveal the interpretation.

There is no such thing as God, in past time, using a Gentile to author a book in Scripture (note, for example, the fallacious teaching that Luke was a Gentile, which would have had God revealing His Word in the gospel of Luke and the book of Acts to a Gentile).  That would be out of line with God’s clear statement from the Psalms or from Romans.

Gentile world power is seen existing in Babylon for almost three hundred years at the beginning, but it is seen existing in Babylon for only seven years at the end.  Nebuchadnezzar was the king in Babylon at the beginning of the Times of the Gentiles, and Antichrist will be the king in Babylon at the end of this time.

Babylon was the world power when the southern two tribes were carried away captive, and the Israelites were, accordingly, taken to Babylon.  Assyria had been the world power when the northern ten tribes had previously been carried away captive, and those removed from the land at this time had, accordingly, been taken to Assyria.  But, following this time, Babylon had conquered the Assyrian empire.

Thus, it is only natural that the Times of the Gentiles in Scripture would have a peculiar relationship to Babylon.  This period of time began with a world kingdom in Babylon, it continued for almost three hundred years with a world kingdom in Babylon, and it will end with a world kingdom in Babylon.  This is how Daniel presents matters in his book.

(The preceding is further developed in Ch. 28, Judgment of the Great Harlot.)

This is also why Israel in her harlotry is seen associated with Babylon so much in the book of Revelation.  This book, as it has to do with Israel (Revelation 6-19 [19a]), relates God’s dealings with this nation during the last seven years of the Times of the Gentiles, when Babylon reappears as the main power among the Gentile nations.  And Israel, scattered among the nations, will find herself in the same position as seen at the beginning of the Times of the Gentiles — dwelling within a Babylonian kingdom and committing harlotry in relation to this kingdom, which is exactly the way Revelation chapters seventeen through the opening verses of chapter nineteen (Revelation 17-19 [19a]) present matters.

(For a more detailed exposition of Daniel’s image, refer to Ch. 24,  The Beast — In the Book of Daniel, and to the author’s book, The Time of Jacob’s Trouble BOOK, Ch. 3, in this site.  Also, concerning Israel’s harlotry, particularly in relation to Babylon, refer to this same book [the book in general, for Israel’s harlotry forms the central subject matter of this book].  Another is Daniel Chapters Two, Seven, and Nine in this site.

Also, note that Daniel’s image presents matters as if the Babylonian power represented by the fourth part of the image [the future kingdom under Antichrist] immediately follows, in time, that which is seen represented by the third part of the image [the kingdom under Greece].  However, there is a gap of over two millennia between these two parts of the kingdom, which is not seen in the prophecy.

This may seem strange to the Western way of viewing material of this nature, but not so with those in the East.  Those in the East are interested in the next important event, not in the time which might intervene between two events.  And Scripture, humanly speaking, is an Eastern book.

Franz Delitzsch, a Hebrew scholar from past years, put the matter in these words:

“Prophecy sees together what history unrolls as separate.”

This same thing can be seen in Daniel’s vision of the “four great beasts” in Daniel 7 and the interpretation of the vision in Daniel 8.  These four great beasts simply present another picture of the four parts of the image in Daniel 2, with added details provided in the interpretation.  And, as in Daniel 2, the complete prophecy presents matters as if there were no break in time between any of the four parts, though the same break in time exists between the third and fourth parts as exists between the third and fourth parts of the image.

Examples of this same thing can be seen in other parts of Scripture as well.  This is simply a peculiarity of the way Scripture is structured, which is seen at the very beginning, in the opening two verses of Scripture.

In the beginning God created the heavens and the earth.

The earth was without form, and void; and darkness was on the face of the deep. And the Spirit of God was hovering over the face of the waters. [Genesis 1:1-2]

Scripture presents all of the events in these two verses together, as if no break in time exists.  But, in reality, two breaks in time exist, a break between the two verses, and another break between the first two sentences and the third sentence in Genesis 1:2.

Note another similar example in Isaiah 9:6.  Over two millennia lie between the first sentence and the remainder of the verse, though Scripture places all of these events together, as if no break in time exists:

For unto us a Child is born, unto us a Son is given; and the government will be upon His shoulder. And His name will be called Wonderful, Counselor, Mighty God, Everlasting Father, Prince of Peace.

 Or, another example would be Isaiah 61:1-2:

The Spirit of the Lord GOD is upon Me, because the LORD has anointed Me to preach good tidings to the poor; He has sent Me to heal the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to those who are bound;

to proclaim the acceptable year of the LORD, and the day of vengeance of our God; to comfort all who mourn.

Christ, in the synagogue in Nazareth, read most of this passage from a scroll; but He stopped with the words, “to proclaim the acceptable year of the Lord.”  Then, after rolling the scroll up and handing it to the minister, He sat down.  And the eyes of all those in the synagogue were fastened upon Him when He said,

Today this Scripture is fulfilled [lit., ‘This day this Scripture has been fulfilled’ (Greek: perfect tense, pointing to a fulfillment in past time, with the matter existing during present time in that finished state)] in your hearing” [Luke 4:16-21].

Christ stopped reading at this point in the passage because the remainder had to do with events that would occur at the time of His second coming.  But note how the whole of the matter has been placed together in the two verses.

And understanding the manner in which Scripture is structured in this respect is vitally necessary when studying Daniel’s Seventy-Week prophecy.  The complete prophecy, covering 490 years, appears to be fulfilled without a break in time throughout any part of the prophecy.  But a break in time between the sixty-ninth and seventieth weeks has to be recognized [for evident reasons that will be shown].  And this break has already lasted almost two millennia.)

Seventy Sevens

Seventy weeks [seventy sevens] are determined for your people and for your holy city, to finish the transgression, to make an end of sins, to make reconciliation for iniquity, to bring in everlasting righteousness, to seal up vision and prophecy, and to anoint the Most Holy.

Know therefore and understand, that from the going forth of the command to restore and build Jerusalem until Messiah the Prince there shall be seven weeks [seven sevens], and sixty-two weeks [threescore and two sevens]; the street shall be built again, and the wall, even in troublesome times.

And after the sixty-two weeks [threescore and two sevens] Messiah shall be cut off, but not for Himself [lit., “and shall have nothing”]; and the people of the prince who is to come shall destroy the city and the sanctuary. The end of it shall be with a flood, and till the end of the war desolations are determined [lit., “and to the end war and desolations are determined”].

Then he shall confirm a covenant with many for one week [‘one seven’]; but in the middle of the week [the seven] he shall bring an end to sacrifice and offering. And on the wing of abominations shall be one who makes desolate, even until the consummation, which is determined, is poured out on the desolate (Daniel 9:24-27).

The word “week” or “weeks” in the prophecy is the English rendering of the Hebrew word, shabua, which is a septenary number and could be better rendered “seven” or “sevens.”  Therefore, for the remainder of this chapter, this is the terminology that will be used.

The word Shabua is used two places in the book of Daniel — in Daniel 9:24-27 NIV and a couple of verses later in Daniel 10:2-3 NIV.  The word itself does not designate the length of the seven.  The length (days, years, etc.) must be determined from the text and/or context.

In Daniel 9 NIV, the prophecy consisting of seventy sevens is an end result of Daniel’s prayer concerning Israel’s captivity in Babylon.  Daniel had understood from Jeremiah’s prophecy that the captivity in Babylon would last seventy years (Daniel 9:2; cf. Jeremiah 25:11-12); he knew that this time was about up and he had sought the Lord’s face through “prayer and supplication, with fasting, sackcloth, and ashes.”

He had confessed over and over the sins of the people, which had resulted in their captivity (Daniel 9:3-19;
cf. Leviticus 26:33-35, 40-42; 2 Chronicles 7:14; Jeremiah 29:10-14).  And while Daniel was presenting himself before the Lord in this manner, the angel Gabriel (who had been sent at the very beginning of his prayer and supplication) appeared to him, making known to Daniel that he was there to provide more “skill to understand” surrounding the matter Daniel had been praying about (Daniel 9:20-23).  Then, to bring this to pass, Gabriel made known to Daniel the prophecy of the Seventy Sevens (Daniel 9:24-27 NIV).

“Years” are in view in the context of the prophecy — the seventy-year captivity in Babylon from Jeremiah’s prophecy that Daniel had been praying about.  Thus, it would only be natural to continue this thought and understand the prophecy of the Seventy Sevens as sevens of years.

This would be in contrast to the only other place in the book of Daniel where the Hebrew word shabua appears, in Daniel 10:2-3.  In these two verses, the shabua is specifically stated to be sevens of days.  The Hebrew text has the word for “days” (yom) following the word shabua, letting the reader know that the sevens in view here are different than the sevens in the immediately preceding section (Daniel 9:24-27 NIV).

(Most English translations [e.g., KJV, ASV, NASB] use “weeks” to translate shabua in both places in Daniel, probably causing an element of confusion, for the context in one shows that sevens of years are in view, and the text in the other shows that sevens of days are in view.  The NIV translators took a different approach, using “sevens” in Daniel 9 NIV but “weeks” in Daniel 10 NIV.)

In short, the angel Gabriel made known to Daniel that it was not just ten sevens (70 years) but seventy sevens (490 years) that the Jewish people would have to remain in Gentile lands before being reestablished in their own land, with that which is seen introduced at the beginning of the prophecy then brought to pass — “to finish the transgression . . . .” (Daniel 9:24b).

(The seventy years spent in Babylon, in one respect, foreshadow a much longer period of time during which the land from which the Jewish people had been uprooted would, of necessity, lie fallow and realize her Sabbaths.  The land would need to lie fallow for seventy Sabbath years, something necessary to fulfill the requirements of the Law [Leviticus 25:3-5; 26:33-35; cf. 2 Chronicles 36:20-21].  And, with a Sabbath year occurring only once every seven years, this would require seven times seventy years — four hundred ninety years.

This is what the angel Gabriel made known to Daniel through the prophecy in Daniel 9:24-27.  A remnant would be allowed to return at the end of seventy years.  But the return of the entire nation and the restoration of the theocracy would have to await the complete fulfillment of the four hundred ninety years.

Then, in another respect, according to Jeremiah’s prophecy, the Israelites had spent the complete time removed from their land, in Gentile lands, which God had specified [seventy years — a complete period of time (7X10, both numbers showing completeness)].  Also, according to Jeremiah’s prophecy
[Jeremiah 25:11-12; 29:10-14], concerning God visiting and restoring the Jewish people at the end of these seventy years, the entire nation could have returned at this time had national repentance occurred.

But the nation, by large, at the end of these seventy years had settled down in Babylon and remained unrepentant.  Thus, any continued restoration of the nation beyond a returning remnant — with repentance shown by a remnant of the people [e.g., Daniel 9:1-19] — did not occur at this time.  And another period of time during which Israel would have to remain in Gentile lands was revealed — not just seventy years this time but intensified by SEVEN [7X70], four hundred ninety years.  The time during which the Jewish people would remain dispersed among the nations was increased in exact accordance with God’s warning previously revealed through Moses [Leviticus 26:14-21].

Something very similar to the seemingly paradoxical overall scope of the preceding was seen almost six hundred years later.  This occurred in connection with the Jewish people very near the end of the four hundred ninety years, during the offer and re-offer of the kingdom of the heavens to Israel, contingent on national repentance [as seen in the gospel accounts and the book of Acts].

In one respect, had national repentance occurred, the kingdom would have been restored to Israel at the full end of Daniel’s prophecy [with time in the last “seven” (seventieth week) of the prophecy being brought to completion].  But, in another respect, the kingdom could not have been restored to Israel at this time; time in the prophecy, of necessity, had to stop one “seven” short of completion [e.g., only 4,000 of the 6,000 years in the septenary arrangement of time during Man’s Day, introduced in Genesis 1:1-2:3, had expired; and the 2,000-year dispensation in which God would deal with the Church, seen, for example, in Genesis 24, must yet occur].)

Also, between the end of the seventy years of Jeremiah’s prophecy concerning the Israelites in Babylon and the beginning of Daniel’s prophecy of the four hundred ninety years, bringing matters surrounding the dispersion of the Jewish people to a close, there is another break in time.  Jeremiah’s prophecy of the seventy years ended about 535 B.C., but Daniel’s prophecy concerning the four hundred ninety years did not begin until about 444 B.C.

The prophecy of the Seventy Sevens begins with “the going forth of the command to restore and build Jerusalem” (Daniel 9:25a), and that command, according to Nehemiah 1; 2 was issued by the Persian king, Artaxerxes, in the twentieth year of his reign, which, according to secular history, was 445 or 444 B.C.

(There are earlier decrees in Ezra, issued by Cyrus, Darius, and Artaxerxes [Ezra 1:1-2; 4:1-5, 11-24; 6:1-5, 14-15; 7:11, 20, 27], which had to do with the Temple.  But the decree by Artaxerxes in Nehemiah is the only decree issued that had to do with the city itself, which the prophecy in Daniel specifically singles out [Daniel 2:1ff].  And this is the only decree that fits the chronology of the prophecy in Daniel; and it fits this chronology exactly, to the day.)

From the issuing of the decree by Artaxerxes “to restore and build Jerusalem” until the time Israel’s Messiah appeared (cf. Zechariah 9:9; Matthew 21:1ff) would be sixty-nine sevens (483 years), and at the end of this time Israel’s Messiah would be “cut off” (Daniel 9:25-26a).

(The Hebrew word translated “cut off,” karath, is used many times in the Old Testament referring to the death of individuals [e.g., Leviticus 7:20, 25, 27; Numbers 19:13, 20].  And it is apparent that this is the manner in which the word is used relative to Israel’s Messiah in Daniel 9:26a.

To see and understand how the time from Artaxerxes’ decree to Christ’s crucifixion is exactly 483 years [using 444 B.C. and 33 A.D. respectively], note these figures:  444 + 33 = 477 years.  But these are years of 365 days per year, and Scripture uses a 360-day year [cf. Genesis 7:11, 24; 8:3-4; Daniel 7:25; Revelation 11:2-3; 12:14; 13:5].  To convert, the total number of days is needed.  Thus, 477 X 365.25 [.25 added for leap years] = 174,224 days.  Then, divide 174,224 by 360, which gives 483.96 years.  But bear in mind that only parts of the first and last years are to be used, which would leave exactly 483 years if the correct beginning and ending dates within their corresponding years were used [444 B.C. and 33 A.D.].

Thus, the Jewish people at the time of Christ’s first appearance could have looked at Daniel’s prophecy and Artaxerxes’ decree and not only have known that their Messiah would be in their midst in 33 A.D. but also that they would slay their Messiah that year.  Christ was the Paschal Lamb, this Lamb was given to Israel, only Israel could slay this Lamb, and knowledgeable Jews would have known that.  In fact, a knowledgeable Jew could have known the exact day and time Israel would slay their Messiah in 33 A.D., for he would have known the exact day and time when Israel would slay the paschal lambs.)

Then, according to Daniel’s prophecy, the Messianic Era would be ushered in seven years following Messiah’s death [cf. Daniel 9:24, 26].  But, of course, this didn’t happen.  Instead, God stopped the clock, so to speak, at the time Israel crucified her Messiah; and the last seven years await a future fulfillment.

The break in time occurs in the middle of verse twenty-six (Daniel 9:26), between Messiah’s death and “the people of the prince that shall come,” who will destroy “the city [Jerusalem] and the sanctuary [the rebuilt Temple on the Temple Mount].”  The “people of the prince that shall come” is a Hebrew idiom referring to the prince himself (cf. Daniel 7:18, 27 where this same expression is used).

(Note that this destruction of Jerusalem and the sanctuary can only refer to a future destruction, not to the past destruction in 70 A.D., as often taught [cf. Matthew 24:15-23; Luke 21:20-24; 2 Thessalonians 2:3-4; Revelation 11:1-2]  Events in the prophecy must occur during time covered by the prophecy itself.)

This destroying prince is the man who will have made the seven-year covenant “with many” in Israel, marking the beginning of the last seven years of Daniel’s prophecy (Daniel 9:27).  This is the man seen riding forth on a white horse in the book of Revelation when the first seal is broken, “conquering, and to conquer” (Revelation 6:1-2).).  And, as the ratifying of this covenant will mark the beginning of the seventieth seven in the book of Daniel, the breaking of the first seal of the scroll will mark the beginning of this period in the book of Revelation.

(Some have sought to see the antecedent of the pronoun “he” in Daniel 9:27 [the one who makes the covenant with many in Israel] referring back to the Messiah who was to be slain rather than to the prince that would come in Daniel 9:26.  Grammatically, either could conceivably be the antecedent.  However, “the prince” is the nearer antecedent, and the rules of grammar always favor the nearer as the antecedent in cases of this nature, unless, of course, something in the passage clearly shows that it isn’t.

In this case though, such doesn’t exist.  In fact, the passage clearly shows just the opposite, that “Messiah” couldn’t possibly be the antecedent [e.g., Israel’s Messiah didn’t make a covenant with His people at the time of His first coming; and the Jewish sacrifices didn’t stop until the Temple was destroyed in 70 A.D.].)

When this future prince appears and makes his covenant “with many” in Israel, the Jewish people, in accordance with time in the prophecy, will be placed in the position of having just crucified their Messiah.  The crucifixion occurred at the very end of and closed out the sixty-ninth seven.  The Jewish people, time-wise in relation to the prophecy, will then be living at the very beginning of the seventieth and last seven.  Time for them will be exactly as if Christ were still on the Cross, or had just been placed in the tomb, awaiting resurrection.  And God will deal with the Jewish people accordingly (cf. Matthew 23:37-39).

But Daniel’s prophecy is about to be fulfilled, with the third day, referenced through events at the beginning of the prophecy, about to dawn.  And on this day, the opposite of Christ occupying space on a cross or in a tomb will be in view.  On this day, all of God’s firstborn Sons — Christ, Israel, and the Church — will be raised up to live in His sight.

Chapter 13

The Four Horsemen

(The breaking of the first four seals of the seven-sealed scroll in Revelation 6:1-8 provides a skeletal account of Antichrist and his kingdom, from beginning to end.  The breaking of the remaining three seals and all of the asides seen from this point to the end of Revelation 19 provide all of the sinews, flesh, and skin to cover the skeletal framework set forth by the breaking of the first four seals [cf. Ezekiel 37:1-10], providing a complete word picture of the last seven years of Man’s Day.  And this has been done in complete keeping with the manner in which the book has been structured, revealed at the beginning in Revelation 1:1.

“Four” is a number having to do with the earth, particularly in relation to mankind on the earth [e.g., the material restoration of the earth was finished on the fourth day in Genesis 1:14-19, there are four divisions of mankind on the earth in Genesis 10:5, 20, 31 (lands, tongues, families, nations), and there are four points of the compass in Revelation 7:1.  And a breaking of the first four seals of the scroll, having to do with the earth and with mankind on the earth, covering the whole of the matter, would be in complete keeping with the way numbers are used in the book of Revelation and with the manner in which Scripture is structured elsewhere, particularly evident in Genesis and in the gospel of John.

The relationship between the breaking of the first four seals to the breaking of the remaining three, along with other scripture extending to and including Revelation 19, will be discussed in different places in subsequent chapters.)

Christ’s future work surrounding the redemption of the inheritance will begin to occur through judgments seen when the first seal on the seven-sealed scroll in Revelation 6 is broken.  And this redemptive work will continue from that point until all of the remaining six seals have been broken and all of the judgments connected with the breaking of all seven seals have been brought to pass.

This redemption of the inheritance will occur during the last seven years of Daniel’s Seventy-Week prophecy (Daniel’s Seventy-Seven prophecy, often referred to as the Tribulation), which will be the concluding seven years of the previous dispensation, the 2,000-year dispensation in which God dealt/will deal with Israel (ref. Ch. 12, Daniel’s Seventy Weeks).  Then, this redemption will be completed through judgments occurring immediately following Christ’s return, preceding the ushering in of the Messianic Era.

Prior to that time, the 2,000-year dispensation in which God deals with the Church will have been completed (a period unseen in Daniel’s prophecy but occurring between the sixty-ninth and seventieth sevens, when “time” fulfilling Daniel’s prophecy has not been transpiring [God has, so to speak, stopped the chronometer in relation to “time” in Daniel’s prophecy]).  And the Church will have been removed from the earth into the heavens before God allows “time” in the prophecy to resume (before God allows the chronometer to, once again, begin marking off time in the prophecy), fulfilling the final seven years (Revelation 1:10-13; 4:1-2).

However, the event marking the beginning of Daniel’s Seventieth Seven is not the removal of the Church.  Rather, this event is marked by the ratifying of a covenant between “the prince who is to come [Antichrist]” and “many” in Israel (Daniel 9:26-27).  Or, another way of marking the beginning, viewing the matter from a different vantage point, would be to see this period beginning with the breaking of the first seal in Revelation 6:1-2.  Daniel, in his prophecy, presents matters one way; John, in the book of Revelation, presents matters another way.

The sequential breaking of the first four seals of the seven-sealed scroll depicts four horsemen — a rider on a white horse, a rider on a red horse, a rider on a black horse, and a rider on a pale horse.  And as each rides forth, certain things are stated about their separate activities, which have a correspondence with the different things signified by the different colors of the four horses (Revelation 6:1-8).

All of that being depicted is dealt with in imagery, figures of speech, figurative language.  And even the world when referring to “the four horsemen of the Apocalypse” has, over the years, dealt with the matter in a similar figurative fashion.

Though there are four different horses, the rider on each horse should not be thought of as a different person.  To capsulate the matter and then deal with it in different places later in this chapter, it becomes evident when reading and studying the text that the rider on the first horse is seen riding forth at a later time on a second horse, then a third, then a fourth.

That which is depicted when this man rides forth on the second horse at a later time is contingent on and results from his actions when he previously rode forth on the first horse.  Then, that which is depicted when he rides forth on the third horse at a still later time is contingent on and results from his actions when he previously rode forth on the first and second horses.  And, likewise, that which is depicted when he rides forth on the fourth horse at a later time yet is contingent on and results from his actions when he previously rode forth on the first, second, and third horses.

All four are inseparably connected, in this manner.  And seeing that wrought through the actions of one man, occurring at different times, depicted in the imagery used (four horses, each of a different color), appears evident from the way Scripture depicts and handles the whole of the matter.

The Rider on a White Horse

Now I saw when the Lamb opened one of the seals; and I heard one of the four living creatures saying with a voice like thunder, “Come and see.”

And I looked, and behold, a white horse. He who sat on it had a bow; and a crown was given to him, and he went out conquering and to conquer. (Revelation 6:1-2)

This is undoubtedly a reference to the actions of Antichrist as seen at the beginning of the Tribulation and continuing for at least the first three and one-half years of this time.  He is seen at the beginning wearing a crown (Greek: stephanos [a victor’s crown], not diadema [a monarch’s crown]).  And this man will go forth “conquering, and to conquer.”  In the imagery used, he will possess only a bow in his hand as he goes forth, with there being no mention of arrows for the bow.

This man’s aspirations — worldwide dominion — evident from both related Scripture and the type crown which he is seen wearing at the very beginning (a crown depicted by the word stephanos), will be achieved by the middle of the Tribulation (after three and one-half years).  Only after he has achieved this dominion can he be seen wearing a crown depicted by the word diadema (a monarch’s crown, a crown worn by one actually seated on the throne and ruling over a domain).  And this man is ultimately seen wearing such a crown later in the book (Revelation 13:1; cf. Revelation 12:3).

And, as previously seen, this man will achieve worldwide dominion through a means that Scripture depicts as a rider on a white horse with a bow in his hand, but no arrows for the bow.  To understand how this man will accomplish his objective through this means, one need only turn to commentary on Revelation 6:2 in Daniel 11:21 (comparing Scripture with Scripture), written over five hundred years before John wrote and over two and one-half millennia before the corresponding prophecies are to be fulfilled.  And one can know that Daniel 11:21 is dealing with the rider on the white horse in Revelation 6:2 for the person in Daniel is said to be “the prince of the covenant” (Daniel 11:22; cf. Daniel 11:28, 30-32), who can only be “the prince who is to come” from Daniel 9:26-27, where this covenant is first mentioned in Daniel’s prophecy.

"And in his place shall arise a vile person [paralleling Daniel 8:8-9], to whom they will not give the honor of royalty; but he shall come in peaceably [depicted by the rider on the white horse], and seize the kingdom by intrigue [depicted by the rider possessing a bow, but no arrows]." (Daniel 11:21 KJV )

The first part of the verse describes the person in God’s eyes — “a vile [‘a despicable’] person”;  the second part of the verse — “to whom they will not give the honor of royalty” — has to do with this man obtaining his power through a means other than honorable.  And the remainder of the verse deals with the means through which he will obtain this position of power — “by intrigue” (KJV: “flatteries”).

The word “flatteries” in the KJV in this verse (also Daniel 11:32-34 KJV), in the Hebrew text, has to do with being smooth or slippery in a beguiling or scheming manner (cf. Jeremiah 23:12).  And it is apparent from corresponding Scripture (Daniel 7:25; 11:36) that much of this will occur through his eloquence.  This man will possess oratory capabilities that he will use to deceive the masses.  He will deceive “many” in Israel and evidently throughout the whole Middle East and the world at large.

And due to the manner in which things are progressing in the world today, particularly in the Middle East, it is evident that the world is rapidly being prepared for the reception of a man of the nature described in Scripture; and the world, as well, will receive him in the manner described in Scripture.

He will appear as a man of peace (Daniel 11:21, 24), one who seemingly has the answers for Middle East peace, a peace that has eluded man over the years; and, as previously seen, he will deceive the masses by and through his eloquence.  And it is this type of setting that will allow him to make a covenant with “many” in Israel.

For three and one-half years this man will continue his conquest in this manner (seen in Daniel 11:22ff), until the day arrives when his true colors are seen by and through that which is depicted by the same man sequentially riding forth on the red, black, and pale horses.

(Many expositors relate Daniel 11:21-35 to Antiochus IV Epiphanes [a Syrian ruler who reigned from 175 to 164 B.C.], seeing these verses as already fulfilled.  Though there may be an allusion to this Syrian ruler, the prophecy, of necessity, looks beyond this man [similar to the manner in which the prophecy in Ezekiel 28:12ff looks beyond the King of Tyrus to Satan].

Seeing this prophecy fulfilled in history would be out of line with the manner in which earlier revelation surrounding the kingdom of Babylon in Daniel is structured — from the days of Nebuchadnezzar to the days of Antichrist [particularly noting that when the kingdom was divided following Alexander the Great’s death (323 B.C.), earlier revelation moves immediately to the future kingdom of Antichrist; and in Daniel 11 this same move from the past to the future occurs in Daniel 11:4].

And when the covenant in Daniel 9:27 is taken into consideration, it becomes even more evident that Daniel, in this part of Daniel 11, continues with revelation concerning “the prince who is to come” from Daniel 9, here calling him “the prince of the covenant” [Daniel 9:22], providing additional information about this individual and the covenant.)

The Rider on a Red Horse

When He opened the second seal, I heard the second living creature [second beast] saying, “Come and see.”

Another horse, fiery red, went out. And it was granted to the one who sat on it to take peace from the earth, and that people should kill one another; and there was given to him a great sword. (Revelation 6:3-4)

Israel and the covenant — the covenant that “many” in the nation will make with the man seen riding forth on the white horse, and ultimately seen riding forth on the red, black, and pale horses — is the key to understanding both this man’s rise to power and eventual fall from power.

This man, appearing as a man of peace (Daniel 11:21, 24), will apparently possess the answers necessary to defuse the Middle East situation (at least seemingly, in man’s eyes, for only Christ’s return can effect true, lasting peace in the Middle East and the world at large).  And, because of the place that Israel occupies in God’s economy, Israel must be recognized as the nation lying at the center of the entire matter.  A stable and secure situation surrounding Israel must exist first if the same thing is to exist in the Middle East and the Gentile world at large.  And the rider on the white horse, making the seven-year covenant with Israel, will apparently recognize and know at least that much about the overall matter.

God has placed Israel in the midst of the nations (Ezekiel 5:5); and God looks upon and deals with the nations, not just in the Middle East but worldwide, through Israel (Deuteronomy 32:8-10; Zechariah 2:8; cf. Genesis 12:1-3).  Thus, the place that Israel occupies in the Middle East — whether at “peace,” or at “war” — has direct ramifications affecting all of the Gentile nations, beginning in the Middle East and extending worldwide.

(For additional information on the preceding, refer to Appendix 1, The Intractable Middle East Problem in this site.)

It is evident from things that are stated in Daniel’s prophecy that the covenant that “the prince who is to come” will make with “many” in Israel will have to do, at least in part, with a restoration of the Mosaic Economy, apparently guaranteed by this man.  Israel will be allowed to rebuild her Temple on the Temple Mount and reinstitute the Old Testament priesthood and sacrifices (evident from things seen in Daniel, Matthew, Luke, 2 Thessalonians, and Revelation).

For the Jewish people to attempt something of this nature today, under present conditions and circumstances, would present insurmountable problems.  In fact, if they tried to do this today, the Moslem world surrounding Israel on three sides would undoubtedly erupt, for a Moslem mosque (reputed to be the third most holy place in the world for Moslems) presently occupies the spot on the Temple Mount where many believe that the Temple will have to be erected.  And even if the Jews sought to build a Temple any other place on the Temple Mount today, similar insurmountable problems would exist.

But in that coming day things will be quite different.  They will have to be different.  And this man will apparently possess the ability to bring about the necessary changes to make possible that which man would find impossible today.

In Daniel’s prophecy of the Seventy Sevens, where this man and the covenant are first introduced, things related to both his making and then breaking the covenant occupy center-stage.  In reality, things surrounding the two together (his making and then breaking the covenant) comprise all that is revealed about this man in the prophecy of the Seventy Sevens.

Then, following the reference to “the prince who is to come” (Daniel 9:27) as “the prince of the covenant” (Daniel 11:22).  Scripture again refers to this covenant several times during things that are revealed concerning his reign (Daniel 11:28, 30-32).  And the things that are revealed about this man and the covenant in these subsequent verses have to do with exactly the same things that are introduced in Daniel 9:27, when he breaks the covenant.

When this man does break his covenant, after three and one-half years, in the middle of the Tribulation, things will begin to change rapidly.  He will break the covenant by and through causing “an end to sacrifice and offering” (Daniel 9:27) and entering into and desecrating the Holy of Holies of the rebuilt Temple (the dwelling place of God in the Old Testament theocracy).  He will sit “in the temple of God, showing himself that he is God” (2 Thessalonians 2:4).  And when this occurs, the Jewish people in Judea are told to run for their lives, to flee into the mountains or into a place in the desert which God will have prepared for their protection
(Matthew 24:15-16; Luke 21:20-21; Revelation 12:6, 14-16).

Once this man turns upon the Jewish people by stopping the sacrifices and desecrating the Holy of Holies, events will then occur so rapidly that the Jewish people are told to not even take time to gather any of their belongings but to flee for their lives with only the clothes that they will have on their backs at that time.  And the Jewish people are further told to pray that this day does not occur in the wintertime (leaving them at the mercy of the elements) or on the Sabbath (the nation will be keeping the Sabbath, with travel of this nature prohibited on this day [Matthew 24:17-20; cf. Exodus 16:29]).

The reason given for such haste is then succinctly explained:

For then there will be great tribulation, such as has not been since the beginning of the world until this time, no, nor ever shall be.

And unless those days were shortened, no flesh would be saved; but for the elect’s sake those days will be shortened. (Matthew 24:21-22)

At this time, as well, this man with his armed forces (those who will be affiliated with him against the Jewish people and the covenant [Daniel 11:30-31]) will destroy both the Temple and the city of Jerusalem (Daniel 9:26).  The Jewish people who do not escape into the mountains or into the desert will then “be led away captive into all nations” (Luke 21:24a).  And the nation of Israel, as we know it today — a recognized nation in the Middle East — will cease to exist.

The cry which began in the early days of the existence of the nation — a cry for the utter destruction of Israel, echoed by Nasser and others down through the years — will seemingly have been realized (cf. Psalm 83:4).  A destroyed Jerusalem will then “be trampled by Gentiles until the times of the Gentiles are fulfilled” (Luke 21:24b; Revelation 11:2).

(Note that “Jerusalem” is often used in Scripture as a reference to the Jewish people, the people of the city, rather than to the actual city [Lamentations 1:7-9; Matthew 23:37-39; Luke 13:33-35; 19:41-44; Revelation 17:18].  Thus, Luke 21:24b and Revelation 11:2 could be viewed in a larger sense as a reference to not only Israel’s capital city but to the Jewish people themselves, scattered among the nations.)

That is the setting for and the why of that which will occur when the second seal on the seven-sealed scroll has been broken.  Peace, effected through the rider on the white horse, will be taken from the earth.  The man who rode out with only “a bow” in his hand (Revelation 6:2), effecting peace through his eloquence and through making a covenant with Israel, is now seen as one having “a great sword” in his hand (Revelation 6:4).

He now rides forth in a different manner entirely.  Note how Daniel describes the man in those days:

Then the king shall do according to his own will: he shall exalt and magnify himself above every god, shall speak blasphemies against the God of gods, and shall prosper till the wrath has been accomplished; for what has been determined shall be done.

He shall regard neither the God of his fathers nor the desire of women, nor regard any god; for he shall exalt himself above them all.

But in their place he shall honor a god of fortresses; and a god which his fathers did not know he shall honor with gold and silver, with precious stones and pleasant things.

Thus he shall act against the strongest fortresses with a foreign god, which he shall acknowledge, and advance its glory; and he shall cause them to rule over many, and divide the land [the land of Israel] for gain. (Daniel 11:36-39)

With this man’s treatment of the Jewish people (seeking to slay or enslave them), along with his bringing about the destruction of Jerusalem and the Temple, and a division of the land (which God calls “my land” and warns against anyone dividing this land [Joel 3:2]), is it any wonder that peace is taken from the earth at this time?

Again, Israel has been set in the midst of the nations (Ezekiel 5:5), and God views the surrounding Gentile nations through Israel (Deuteronomy 32:8-10; Zechariah 2:8).  And the ill treatment which this man will accord the Jewish people, along with the destruction of that belonging to the Jewish people, can only reflect negatively upon the welfare of the surrounding nations under his control and sway.

Positive and negative ramifications surrounding the treatment of the descendants of Abraham through Isaac, Jacob, and his twelve sons are given in Genesis 12:3 and remain just as true today as ever.  Individuals and nations that befriend Israel realize blessings from God.  And the converse of that is equally true.  A nation today, seeking the destruction of Israel, is doing little more than seeking their own destruction.  They are doing little more than committing national suicide.

That is why when this man accords Israel the type ill-treatment which he will accord this nation in the middle of the Tribulation he will be according like ill-treatment to himself.  And since he will be the world ruler at that time, with all the Gentile nations under him, with God viewing these nations through Israel, this man will be doing little more than committing national suicide on behalf of the nations of the earth — a sentence which will be carried out at the end of the Tribulation, when Christ returns (Isaiah 63:1-6; Daniel 2:34-35, 40-45; Revelation 19:17-21).

(To illustrate the point, note the Third Reich in Germany, from Hitler’s rise to power in 1933 to its utter destruction in 1945.  The Third Reich was to last for 1,000 years, but lasted for only twelve years.

Germany lost WWII before even entering the war.  Why?  Anti-Semitism!  Hitler began turning his hand against the Jewish people only weeks following his rise to power [reaching a peak during the fall of 1938, resulting in that which ultimately occurred — the death camps and the death of 6,000,000 Jews].  Thus, the unchangeable destiny of the Third Reich was set during its early years, and Germany lay in ruins at the end of WWII.

So will it be with the rider on the white and red horses.  Once this man turns against the Jewish people, his unchangeable destiny will be set, and his world will lie in ruins three and one-half years later.)

The Rider on a Black Horse

When He opened the third seal, I heard the third living creature [third beast] say, “Come and see.” So I looked, and behold, a black horse, and he who sat on it had a pair of scales in his hand.

And I heard a voice in the midst of the four living creatures [four beasts] saying, “A quart of wheat for a denarius, and three quarts of barley for a denarius; and do not harm the oil and the wine."
(Revelation 6:5-6)

The man who had previously ridden forth on a red horse is now seen riding forth on a black horse, depicting the result of his previous ride.  That depicted is famine, which follows in the aftermath of war.

The greatest famine in the history of the earth will grip the world for the simple reason that the greatest persecution in the history of the Jewish people will have befallen the nation.  And this famine will be in complete keeping with the persecution and the God-established laws of the harvest, for man does not violate that which God has established and decreed without suffering the consequences.

(A person always reaps what he sows, and he always reaps more than he sows, with a period of time lying between the sowing and the reaping.  A sown grain of wheat, over time, produces a stalk of wheat with many grains; a sown apple seed, over time, produces an apple tree with many apples, etc.  Everything, over time, reproduces “after his kind,” with that reproduced always more than that which was sown [Genesis 1:11-12; Galatians 6:7].  These are God-established laws which cannot change.

The man depicted by a rider on a white horse, then a red horse, then a black horse, and then a pale horse will not be able to circumnavigate the laws of the harvest which God has established.  This man will sow the wind, and he will reap the whirlwind [Hosea 8:7].)

The man riding the black horse is seen with a pair of balances in his hand, and the price is given for a specified amount of food.  A “denarius (KJV: ‘penny,’ a day’s wage when this was written)” would purchase “a measure quart of wheat” or “three quarts of barley.”  That is to say, in that coming day, it will cost a day’s wage for a minimal amount of food.  The thought appears to be that life will be reduced to the barest of necessities — food to sustain life, and a fight for survival.

From the remaining statement in Revelation 6:6 — “do not harm the oil and the wine” — food, though evidently scarce, will apparently be available for a price.  The expression “oil and the wine” could only refer to the wealthy, those able to spend far more than a day’s wage for food (cf. Proverbs 21:17; Jeremiah 31:12).

But, the general populace will be another matter.  What will be the end result of war, followed by famine, for the remainder of mankind?  This is seen when the man responsible for the things which will have already come to pass rides forth on a pale horse.

The Rider on a Pale Horse

When He opened the fourth seal, I heard the voice of the fourth living creature [beast] saying, “Come and see.”

So I looked, and behold, a pale horse. And the name of him who sat on it was Death, and Hades followed with him. And power was given to them over a fourth of the earth, to kill with sword, with hunger, with death, and by the beasts of the earth. (Revelation 6:7-8)

Because of that previously brought to pass (depicted by the rider on the red and black horses), the rider on the pale horse, whose name is “Death,” was given power over “a fourth part of the earth.”  The end result of peace being taken from the earth, in the manner in which this peace will be removed — resulting directly from the ill treatment accorded the Jewish people — will be “Death,” with “Hades [the place of the dead]” following fast on the heels of death.

One-fourth of the population of the earth will die in that day — a figure that can only be above one billion people, even when allowing for the absence of all Christians (previously removed from the earth).  One out of every four individuals on the earth will die as a result of war, hunger, and apparent resulting disease (with probably very limited health care).  And “beasts” (Revelation 6:8) is used in this book as a metaphor for Godless rulers wreaking havoc (i.e., those ruling with and under the “Beast” [Revelation 13; cf. Daniel 7:1ff]), resulting from existing circumstances or any number of causes.

That, according to Scripture, is what will occur in that coming day because of and through the outworking of the principles in Genesis 12:3.

Chapter 14

Souls Under the Altar

When He opened the fifth seal, I saw under the altar the souls of those who had been slain for the Word of God and for the testimony that they held.

And they cried with a loud voice, saying, “How long, O Lord, holy and true, until You judge and avenge our blood on those who dwell on the earth?”

Then a white robe was given to each of them; and it was said to them that they should rest a little while longer, until both the number of their fellow servants and their brethren, who would be killed as they were, was completed. (Revelation 6:9-11)

The breaking of the first four seals of the seven-sealed scroll, revealing four horsemen riding forth, provides a general description of a sequence of events that will occur and conditions that will exist during the Tribulation and immediately following Christ’s return at the end of the Tribulation — events covering the entire seven years of the Tribulation, plus events evidently occurring during the seventy-five days that will exist between the end of the Tribulation and the beginning of the Messianic Era (cf. Daniel 12:11-13).  One might view the breaking of these first four seals as a skeletal framework for the Tribulation, with subsequent revelation beginning in the latter part of Revelation 6 and continuing through Revelation 19 providing the necessary commentary — the sinews, flesh, and skin, as it were — to properly cover the skeletal framework (cf. Ezekiel 37:1-10).

God opened His Word in this respect by providing a skeletal framework for the whole of His revelation to man in the first thirty-four verses of Genesis (Genesis 1:1-34), with all subsequent Scripture then providing the necessary commentary — the sinews, flesh, and skin — to properly cover the skeletal framework. And, if the relationship between events surrounding the four horsemen in chapter six and events covering the Tribulation in the remainder of the book are to be viewed in the apparent same respect, God, as well, is seen closing His revelation to man in a very similar respect to the way He opened this revelation.

After the first four seals had been broken (Revelation 6:1-8), the breaking of the fifth seal revealed souls under the altar. This scene results from that which was previously brought to pass when the first four seals had been broken. Then, additional revelation is given in the book to fill in the details, providing commentary, for that which is revealed when the fifth seal is broken (e.g., all of Revelation 7 and parts of Revelation 11; 12; 14).

Who are these souls under the altar? They couldn’t be Christians, for all Christians — comprising all of the saved at the time of the rapture — will have previously been removed. And, since all saved individuals will have previously been removed, where had the souls under the altar heard the salvation message?

Also, note the faith possessed by those seen under the altar. These are individuals possessing faith of a nature for which they had relinquished their lives. They had been “slain for the Word of God, and for the testimony that they held” (Revelation 6:9). They were martyrs.

Then, Revelation 7, providing subsequent commentary, describes these individuals as “a great multitude that no one could number, of all nations, tribes, peoples, and tongues . . . .” (Revelation 7:9a). And, so that there could be no mistake, they are specifically said to have come “out of the great tribulation [lit., ‘out of the Great Tribulation’]” (Revelation 7:14).

(In the Greek text, the adjective [‘great’] follows the noun [‘tribulation’], and both words are preceded by 'the' definite article. Thus, one could translate, “the Tribulation, the Great one.” That in view is not just any tribulation or affliction, but a specific one; and, in addition, it is further singled out and identified as “the Great one.”

E.g., compare this with the same noun and adjective [used in the same order] in Revelation 2:22, without an article preceding either word. In this verse, great affliction, unrelated to the Great Tribulation, is in view.

Added by editor: Note 'article' is defined as a determiner that may indicate the specificity of reference of a noun phrase.

The Great Tribulation is the time of which Daniel spoke, following “the prince who is to come” breaking his covenant with “many” in Israel; and it is that time of which Jesus spoke in the Olivet Discourse, after the Jewish people will have seen “the abomination of desolation, spoken of by Daniel the prophet, standing in the holy place” [Matthew 24:15ff; cf. Daniel 9:27; 11:31; 12:11].)

Thus, those seen under the altar when the fifth seal is broken are saved individuals who had been slain for their faith during the latter part of the Tribulation, during that time that Scripture refers to as “the Tribulation, the Great one,” or simply “the Great Tribulation.” The scene though does not picture all of the martyrs of the Tribulation. Reference is made to “fellow servants” and “brethren” who were still alive, in the Tribulation, who would ultimately be slain as well (Revelation 6:11b).

(The scene in Revelation 6:9-11 pictures a sacrifice of individuals, with their blood having been poured out beneath the altar. “The altar” is an allusion to the brazen altar in the courtyard of the Temple. This altar was the place where the sacrifice occurred, and the blood of the sacrifice was poured out beneath the altar [Leviticus 1:11; 4:4-7]. These individuals, as many Christians prior to that time, had presented their bodies “a living sacrifice” [Romans 12:1], and they had been “faithful until death” [Revelation 2:10].)

As previously seen, that which is revealed when the fifth seal is broken results from events brought to pass by and through the breaking of the previous four seals (cf. Revelation 20:4).

With the breaking of the first seal, a man is seen riding forth on a white horse, with a view to worldwide conquest (Revelation 6:1-2); with the breaking of the second seal, a man is seen riding forth on a red horse, holding “a great sword” and possessing power “to take peace from the earth,” resulting in men killing “one another” (Revelation 6:3-4); with the breaking of the third seal, a man is seen riding forth on a black horse, depicting famine (Revelation 6:5-6); then, with the breaking of the fourth seal, a man is seen riding forth on a pale horse, depicting death (Revelation 6:7-8).

All of these things set the stage for the breaking of the fifth seal. And the next chapter (Revelation 7) provides explanatory commentary for a number of things that are seen when this seal is broken, with further explanation given additional places later in the book. The book of Revelation is self-interpreting in this respect, with passages of Scripture in numerous other places that shed additional light on different things throughout the book.

Two Witnesses, 144,000 Evangels

Commentary in Revelation 7 on that seen when the fifth seal is broken does not begin with the souls under the altar but with a lengthy reference to the sealing of 144,000 Jews, 12,000 from each of the twelve tribes of Israel (Revelation 7:1-8). And the reason for this is obvious when related Scripture on the subject is studied.

In short, as will be shown, these 144,000 will be the evangels who will carry God’s message to the nations of the earth, to the Gentiles worldwide, during the last half of the Tribulation. And the souls under the altar, revealed through the opening of the fifth seal, are individuals who will have been saved as a result of their ministry.

Apart from these evangels, that which is seen when the fifth seal is broken would not exist. Apart from these evangels there would not be “a great multitude that no one could number, of all nations, tribes, peoples, and tongues” who had been “slain for the Word of God, and for the testimony that they held” (Revelation 6:9; 7:9).

Thus, all of Revelation 7 deals with one central subject. The first eight verses deal with the 144,000, the evangels during the last half of the Tribulation. Then the remainder of the chapter (Revelation 7:9-17) deals with the results of their ministry. These 144,000 Jews will, in a respect, do in three and one-half years that which neither their forefathers had done (from Abraham to Calvary) nor the Church will have done (from Pentecost to the rapture) in two previous, successive 2,000-year periods.

These 144,000 Jews will, collectively, be “a first fruit [Greek: singular]” of the entire nation (Revelation 14:4). They will do that which God called the nation of Israel into existence to accomplish. They will be God’s witnesses to the nations (Isaiah 43:1, 9-12). And, viewing the results of their ministry over the short period of three and one-half years, think what an entire converted Jewish nation will be able to accomplish in 1,000 years when they go forth as God’s witnesses to the Gentile nations of the earth during the Millennium.

1) Bringing Forth the 144,000

How will these 144,000 Jews themselves be saved? How will they hear the message? No Christians will be on earth to proclaim the good news; they will have been removed at the time of the rapture. And, if the 144,000 had been saved before the rapture, they would have been part of the one new man “in Christ” and would have been removed with the rest of the Church.

It is, of course, possible that some of those numbered among the 144,000 will have heard the message before the rapture and then reacted to the message following the rapture. But, if so, these would seemingly form only a small part of the group, for Scripture deals with the matter after another fashion.

The 144,000 are mentioned several subsequent places in the book, one place by the use of the number 144,000 (Revelation 14:1-5) and at least two other places by the use of other designations (Revelation 11; 12).

Part of chapter eleven (Revelation 11:3-12) is taken up with the ministry of two witnesses whom God will send to the earth after the removal of the Church. And these two witnesses will make their appearance either at or about the time when “the prince who is to come” makes his seven-year covenant with “many” in Israel. These two witnesses will bear a testimony to the Jewish people, apparently in and around Jerusalem; and they will bear this testimony throughout the first three and one-half years of the Tribulation.

Nothing will be able to stop these two witnesses until “they finish their testimony.” But after they finish their testimony, Antichrist will be allowed to slay them, something that will evidently occur at or about the time this man breaks his covenant with “many” in Israel. But after three and one-half days (a day for a year of their ministry), with their bodies lying in the streets of Jerusalem during this time, the Spirit of God will breathe life into their dead bodies. They will stand upon their feet, great fear will fall upon many, God will then remove them from the earth, and their enemies will watch as they ascend “up to heaven in a cloud” (Revelation 11:5-12; cf. Acts 1:9-11).

It is apparent that the ministry of these two witnesses will occur during the first half of the Tribulation rather than the last half, for the Jewish people will not be in and around Jerusalem during the last half. When “the prince of the covenant” breaks his covenant in the middle of the Tribulation, the Jewish people in Judea are told to flee for their lives.

And those who do not escape to a specially prepared place in the mountainous or desert terrain of the land will either be killed, driven throughout the nations of the earth, or sold as slaves to the Gentiles. Jerusalem and the Temple will then be destroyed, and Jerusalem will be “trodden down of the Gentiles” throughout the last three and one-half years of the Tribulation, “until the times of the Gentiles be fulfilled” (cf. Daniel 9:26-27; 11:22, 28-32; Joel 3:1-8; Matthew 24:15ff; Mark 13:14ff; Luke 21:20-24; 2 Thessalonians 2:3ff; Revelation 11:1-2).

It is also apparent that the 144,000 will hear and respond to the salvation message from and through the testimony of these two witnesses, whether directly or indirectly. There is a connection between the ministry of the two witnesses and the bringing into existence of the 144,000, seen when one compares events in Revelation 11 with events in Revelation 12.

Possibly more than just 144,000 will hear and respond to the message. But, regardless of the number, God will see to it that at least 12,000 from each of the twelve tribes of Israel hear and respond. God will then take these 12,000 from each tribe and seal them, as seen at the beginning of Revelation 7.

In Revelation 12, three main metaphors are used — one to describe “Israel” (a woman), one to describe “Satan” (a dragon), and one to describe “the 144,000” (a male child, that the woman brings forth near the middle of the Tribulation). All three metaphors are identified in the chapter, and the manner in which the male child is identified not only connects this metaphor with the 144,000 but it also provides the connection that the 144,000 have with the two witnesses in the previous chapter, in Revelation 11.

(The male child, in commentaries and other studies on the book of Revelation, is usually identified as “Christ.” But this identification is not possible. Note that Israel brings forth the male child in Revelation 12 after all seven heads of the beast in Revelation 13 have been crowned, with diadems, which cannot occur until near the middle of the Tribulation [Revelation 12:3-5]; Israel brings forth the male child shortly after Satan and his angels have been cast out of the heavens onto the earth, which, contextually, will occur near the middle of the Tribulation [Revelation 12:4-5]; and Israel brings forth the male child shortly before Antichrist breaks his covenant with the nation and the Jewish people flee for their lives [Revelation 12:5-6, 13ff].)

The identities of all three metaphors in Revelation 12 are easily seen. The woman can be identified with “Israel” several ways. One way would be through statements made about her fleeing into the wilderness (Revelation 12:6, 14; cf. Matthew 24:16ff). And the dragon is specifically stated to be “Satan” (Revelation 12:9).

(Note that Satan and the kingdom of Antichrist are spoken of in an inseparable manner in this chapter
[Revelation 12:3-4], which is easy to understand from that which is revealed about Satan and Antichrist in the next chapter. After Antichrist comes into the power that he sought by riding out on a white horse in Revelation 6, Satan gives to this man “his power, his throne [giving him regal power over the earth], and great authority” [Revelation 13:2b; cf. Luke 4:5-6].)

But how is “the male child” identified as the 144,000 in this chapter? Note Revelation 12:17 where mention is made of a remnant of the woman’s seed, “who keep the commandments of God and have the testimony of Jesus Christ.” This remnant, specifically said to be a saved part of the Jewish nation, can only be identified with the male child, whom Israel brought forth back in Revelation 12:5.

Then note mention of a remnant in the previous chapter (Revelation 11:13 KJV) — after the two witnesses finish their testimony, are killed, are raised from the dead, and ascend to heaven (Revelation 11:7-12) — providing a connection between the remnant (the male child) in Revelation 12 and the two witnesses in Revelation 11.

One can really come to only one conclusion. The ministry of the two witnesses during the first half of the Tribulation can only be inseparably connected with the conversion of the 144,000. How else could they have heard the message? There is really no other way. And, beyond that, proclaiming the message to 144,000 Jews who would respond, who would be sealed by God, and then who would minister to the nations of the earth during the last half of the Tribulation will probably be the central purpose for the ministry of the two witnesses during the first half of the Tribulation.

In this respect, the two witnesses would be seen finishing their testimony when the last of the 144,000 respond to the message. And, at this time, the woman, Israel, would be full-term in her gestation period, giving birth to the male child, the 144,000.

2) Sealing, Ministry of the 144,000

There are three places in the New Testament, with a basis in the Old Testament, where there is a birth in connection with Israel, resulting in a worldwide ministry. And these places have to do with the 144,000 during the Tribulation.

A more specific Old Testament basis for that which is seen in the New Testament is Isaiah 66:7-8:

Before she was in labor, she gave birth; before her pain came, she delivered a male child.

Who has heard such a thing? Who has seen such things? Shall the earth be made to give birth in one day? Or shall a nation be born at once? For as soon as Zion was in labor, she gave birth to her children.

Three places where this subject is dealt with after this same fashion in the New Testament can be found in the Olivet Discourse accounts of Matthew and Mark (Matthew 24; Mark 13) and in the section under discussion in the book of Revelation. In all three of these sections of Scripture, Israel is seen as a woman experiencing birth pangs, there is then a birth, and there is subsequently a worldwide proclamation of the gospel message.

The Isaiah passage previously quoted (Isaiah 66:7-8) refers to future times when Israel will both give birth and experience birth. Israel will first deliver a “male child”; then, the nation itself will be “born at once.” The “labor” and “pain” associated with birth in these verses in Isaiah though are connected only with the birth of the nation itself, not with the birth of the male child. “Before she [Israel] was in labor, she gave birth; before her pain came, she delivered a male child” (Isaiah 66:7). The emphasis in these verses is upon the birth of the nation rather than the male child (anticipating the Messianic Era), with the “labor” and “pain” so associated.

As in Isaiah 66:7-8, the Olivet Discourse accounts in both Matthew and Mark present Israel in labor (KJV: travail). However, unlike the Isaiah passage, Israel’s labor in these two gospel accounts is seen connected with a bringing forth of the male child, the 144,000. Both gospel accounts deal with the Jewish people during the Tribulation, with an emphasis on events beginning near or at the mid-point of the Tribulation and continuing throughout the last half (which is the emphasis seen in the book of Revelation as well). And both gospel accounts lead into Christ’s return at the end of the Tribulation, as does the book of Revelation. Thus, Israel’s labor from Isaiah 66:7, having to do with the entire nation, would be alluded to in all three books, though not dealt with directly.

In the two gospel accounts, the word in the Greek text translated “sorrows” (Matthew 24:8; Mark 13:8) is the word having to do with travail or birth pangs. The word “sorrows” is a translation of the Greek word odin, and it is really not a good translation as we understand words today. Odin has to do with the “travail” which a woman undergoes as she endures a time of labor immediately preceding the birth of a child; and the word “sorrows” carries too broad of a meaning in this respect. Odin could be better translated “birth pangs” or “travail.” The reference is to Israel in this condition during the first part of the Tribulation.

Then, Revelation 12:1-5 presents the same picture concerning Israel in travail (the word “travailing” [KJV] in Revelation 12:2 KJV is a translation of the Greek word odino, a cognate form of odin, meaning the same thing). In these verses, as in the gospel accounts, the birth in view is that of the “male child.” And Israel is seen crying out while travailing in pain, awaiting the birth of this child.

And the worldwide proclamation of the gospel message during the Tribulation is seen in all three New Testament books that depict Israel in travail.

In Matthew and Mark this message is referred to following the verses having to do with Israel in travail. In Luke’s account of the Olivet Discourse, neither Israel’s travail nor the message is mentioned. The two are inseparably tied together, and the inclusion or absence of one demands the inclusion or absence of the other.

Note the accounts in Matthew and Mark:

All these are the beginning of sorrows [‘birth pangs, labor, travail’] . . .

And this gospel of the kingdom will be preached in all the world as a witness to all the nations, and then the end will come. (Matthew 24:8, 14)

. . . These are the beginnings of sorrows [‘birth pangs, labor, travail’]. . . .

And the gospel must first be preached to all the nations. (Mark 13:8, 10 [8b])

Then in the book of Revelation this same thing is seen in connection with the 144,000, in Revelation 14:1-6. An angel appears, in possession of the gospel message (Revelation 14:6), immediately after certain things are stated about the 144,000 (Revelation 14:1-5).

Then I saw another angel flying in the midst of heaven, having the everlasting gospel to preach to those who dwell on the earth — to every nation, tribe, tongue, and people. (Revelation 14:6)

Angels are seen carrying out various tasks over and over in the book of Revelation, and an angel appearing in possession of the gospel message is one such occasion. But it is evident from the context and related Scripture that this angel is not the one who proclaims the message. Rather, this angel, in possession of the gospel message, makes an announcement to all that dwell on the earth (Revelation 14:7); and it is evident that this announcement is not the gospel message. This angel’s announcement is one of impending judgment (not good news, not the gospel), along with a call to recognize and give proper honor and reverence to the one true and living God.

The proclamation of the gospel is a task committed to man, not to angels. And it is evident from the context and related Scripture that the gospel message, in possession of this angel, will be carried worldwide, not by the angel in Revelation 14:6, but by the 144,000 in Revelation 14:1-5.

(Only a limited number of things that Scripture reveals about the 144,000 have been discussed in this chapter. Other things on the subject is dealt with in later chapters, particularly in chapters 20, 21 and 26, The Two Witnesses,  A Woman, a Dragon, a Male Child, and The One Hundred Forty-four Thousand.)

Souls Clothed, How Long…

A question often asked is addressed in a somewhat indirect manner by that which is revealed when the fifth seal is broken. Do those who have died possess bodies of some type prior to the future resurrection? Note that those who had been slain in this passage — the souls under the altar — were provided with “white robes” to wear (Revelation 6:11a; cf. Revelation 7:9), which would clearly indicate that they possessed a bodily form during the time between death and resurrection.

These individuals are seen crying out to the Lord in “a loud voice,” asking how much longer existing conditions upon the earth were going to be allowed to continue. And they were told to rest “a little while longer, until both the number of their fellow servants and their brethren, who would be killed as they were, was completed”
(Revelation 6:11b). Thus, the dead are seen in a conscious state.

God works at set times, with set patterns, in set ways, using set methods, etc. Often, things seemingly go unchecked until a particular set time arrives. But when God’s set time arrives, things change, often quite rapidly. This is something seen over and over in Scripture (e.g., Matthew 24:42-51; Luke 17:26-30; John 2:4; 12:23; Revelation 14:7, 15).

The people of God, relative to these matters, are to simply remain faithful, bide their time, and wait upon the Lord. He will take care of matters in due time, at an unchangeable previously set time.

Chapter 15

The Great Seismos

I looked when He opened the sixth seal, and behold, there was a great earthquake; and the sun became black as sackcloth of hair, and the moon became like blood.

And the stars of heaven fell to the earth, as a fig tree drops its late figs when it is shaken by a mighty wind.

Then the sky receded as a scroll when it is rolled up, and every mountain and island was moved out of its place.

And the kings of the earth, the great men, the rich men, the commanders, the mighty men, every slave and every free man, hid themselves in the caves and in the rocks of the mountains,

and said to the mountains and rocks, “Fall on us and hide us from the face of Him who sits on the throne and from the wrath of the Lamb!

For the great day of His wrath has come, and who is able to stand?” (Revelation 6:12-17).

It is evident that the breaking of the first four seals of the seven-sealed scroll provides an overall word picture — presenting just the main, necessary facts — of the complete seven-year Tribulation, along with events immediately following Christ’s return at the end of the Tribulation. That which is seen when the four horsemen ride forth, one after the other as each of the first four seals are broken, provides an overall description of an interrelated succession of events that will mark these few final years of Man’s Day. In this respect, the whole of that which is seen by and through the breaking of these first four seals (Revelation 6:1-8) could be viewed as a skeletal framework for that which is seen in the remainder of the book covering this period of time
(Revelation 6:9-19:21).

Everything beyond this point (that which is revealed when the remaining three seals are broken [which includes that which is revealed when the seven trumpets are sounded and the corresponding seven bowls are poured out, seen in Revelation 6; 8; 9; 10; 11; 15; 16 {6b and 11b}], along with all of the asides [events seen in Revelation 7; 11; 12; 13; 14; 17; 18; 19 {11a}]) provides the details and commentary for the complete skeletal picture seen by and through the breaking of the first four seals. This complete sequence of events provides the sinews, flesh, and skin to cover the initial skeletal framework.

In this respect, when an individual begins with the breaking of the first seal in Revelation 6 — with the completion of the judgment of the great whore, Christ’s subsequent return, and the destruction of Gentile world power (Revelation 6-19) — that individual has read a detailed word picture covering the overall scope of the coming seven-year Tribulation and events that immediately follow, leading into the Messianic Era. That individual has read the matter exactly as God gave it and exactly as God wants man to see and understand it in this closing book of Scripture.

God though would expect man to see and understand this part of His Word exactly as He would expect man to see and understand any other part of His Word — not only in the light of all that He has revealed but also in the light of the way in which He has revealed matters, beginning with Moses.

But, bear something in mind. As in any other part of Scripture, God, in this book, has structured His Word after a particular fashion. At the beginning of Scripture, God’s structural method, along with providing history, was centrally typical, in conjunction with numbers and metaphors. In the closing book of Scripture, in the book of Revelation, God’s structural method is clearly stated at the beginning of the book:

The Revelation of Jesus Christ, which God gave Him to show His servants — things which must shortly take place. And He sent and signified it by His angel to His servant  (Revelation 1:1).

And this revealed method (“signified”) is seen throughout the book, often in conjunction with numbers and metaphors (ref. Ch. 1, The Revelation of Jesus Christ (1)).

The preceding is what many expositors and Bible students have overlooked and have not taken into account when trying to understand that which is revealed in this book, particularly when the sixth seal is broken. They have overlooked and not taken into account the word “signified” in the opening verse of the book, which has to do with using indirect or illustrative language in order to bring out that which is direct or explanatory. And attempting to understand and interpret this book after a manner other than how God gave this part of His Word not only leads to all types of problems but it closes the door to the true picture of the matter, to that which God has revealed through the means that He has used.

The whole of that which is revealed when the sixth seal is broken is set forth in illustrative language (which was used extensively in that which is revealed by and through the breaking of the first five seals), and it is quite evident that metaphors are being used throughout. And, viewing the matter both textually and contextually, it is a simple matter to see and understand the exact nature of the subject matter being dealt with by and through this means.

First, to understand that which is illustrative language is being used in this part of Scripture, begin with the word “earthquake” (Revelation 6:12), which is the first thing mentioned when this sixth seal is broken. This word in the Greek text is seismos, which means “to shake,” “to agitate,” “to stir up.”

The word “earth” is not associated with the word seismos. That would have to be derived from the text or context. And, in this case, the entire passage has to do with things in heaven, heaven itself, and things on earth. There is a great shaking of things in heaven (“the sun,” “the moon,” and “the stars”, heaven itself, and things on earth (“every mountain and island”).

(Our English words “seismic,” “seismology,” “seismograph” and other forms of the same word are all derived [in all or in part] from the Greek word, seismos. Most words in this family of words in the English language are associated with earthquakes; but the words, in and of themselves, as in the Greek, have no relation to the earth per se [note a cognate form of seismos in Revelation 6:13 (seio), translated “shaken”]. The earth is something added to the shaking or agitation, completely apart from the actual meaning of the different words derived from seismos [e.g., “earth” prefixed to “quake,” earth-seismic, “earthquake”].)

Then note that which occurs by and through this great shaking of things in heaven, heaven itself, and things on earth. The sun becomes “black as sackcloth of hair,” the moon becomes “as blood,” the stars fall from heaven “to the earth,” the heaven departs (is removed, in the sense of being rolled up [cf. Isaiah 34:4]), “as a scroll when it is rolled up,” and every mountain and island are ”moved out of its place.”

Attempting to see this as literal, apart from illustrative means and metaphors, would present major problems at every turn. Note possibly the greatest of the problems — “the stars” falling from heaven to the earth. The size of stars, the heat generated by stars, and their distance from the earth would prohibit even the thought of such literally occurring.

Stars are much larger than the earth. Our sun, for example, is a medium-sized star, and the diameter of the sun is over one hundred times that of the earth. If a literal star ever “fell to the earth,” the earth would be burned to a cinder long before the star ever reached the earth.

Aside from the preceding, the nearest star to the earth (other than the sun) is Alpha Centauri, and this star is over four light years removed from the earth (about twenty-five trillion miles away); but most stars are thousands of light years removed, and there are multiplied billions of them in our galaxy (an estimated two to four hundred billion).

In fact, the distance from the earth to stars in the galaxy, for the most part, is so great that what man sees when he gazes into the heavens at night is light from distant stars that began traveling toward earth before man was even created, possibly even before Satan fell, at a speed slightly over 186,000 miles per second. And that light is just now reaching the earth. In fact, a scattering of these stars have likely not even existed for centuries or millennia, with their nova yet to be seen (possibly not being seen until sometime during the Millennium, or the ages following).

And similar things, though in a different sense, could be said about that which happens to the sun, the moon, the heaven itself, and the mountains and islands when the sixth seal is broken. All is illustrative and metaphorical, and the whole of the passage must be understood after this fashion, in keeping with the way God has not only designed His Word in this book but also in keeping with the way God views these different objects when using them as metaphors.

The Great Shaking

This great disarray of that which is being referenced, described by and through the use of heavenly bodies, heaven itself, and geographical places on earth, covers the complete spectrum of the matter. And that which is seen by and through this means when the sixth seal is broken provides further information, commentary, for that which is seen when the first four seals were broken.

That which is seen when these four seals were broken presented a man gaining governmental control over the earth (first seal). This was then followed by a progressive deterioration of conditions on earth unparalleled in the history of man (second, third, and fourth seals), which is seen directly connected with the government of the earth from the first seal.

And that which is seen when the sixth seal is broken brings the whole matter to a time near and at its climax (near the end of the Tribulation and immediately following Christ’s return after the Tribulation [ref. subsequent material in this chapter]). Graphically described, that which is seen when this seal is broken has to do with a complete disarray and collapse of the government of the earth — the government in existence after the rider on the white horse had become world ruler and had been instrumental in bringing to pass that which is seen after the second, third, and fourth seals had been broken.

Then, viewing the matter from the standpoint of that which is seen when the fifth seal was broken (souls under the altar), that brought to pass when the sixth seal is subsequently broken addresses the cry of the martyrs seen under the altar:

How long, O Lord, holy and true, until You judge and avenge our blood on those who dwell on the earth?  (Revelation 6:10b; cf. Genesis 9:6).

There is also considerable commentary numerous places in the Old Testament that bears directly upon that which is brought to pass when the sixth seal is broken (numerous types, that which are seen in Daniel, etc.).

(E.g., parts of the Old Testament that deal with that which is seen when the sixth seal is broken would be sections such as events leading to the power of Egypt being brought to naught during Moses’ Day, events leading to Haman and his ten sons being impaled on a gallows during Esther’s day, or events leading to “the little horn,” “the prince of the covenant,” being brought to his end in Daniel’s prophecy.)

In short, as previously seen, that which is brought to pass by and through the imagery used when the sixth seal is broken depicts the complete breakdown of the final form of Gentile world power, immediately prior to its destruction. The destruction of the final form of Gentile world power is seen later in the book (Revelation 8; 9; 14; 19 [14b and 19b), and that which occurs when the sixth seal is broken sets the stage for this subsequent destruction.

1) The Powers of Nature

There is a great shaking of natural things connected with the earth, both in heaven and on earth — the sun, moon, and stars in heaven, heaven itself, and the mountains and islands on earth.

a) The Sun

The sun, the first thing mentioned among this array of things in heaven and on earth, can only be depicting the supreme governing authority — “the heavens do rule” (Genesis 37:9; Daniel 4:26; Revelation 12:1). All (the moon, stars [in the sense used here], and the mountains and islands) are dependent on light from the sun. And the sun is darkened. The sun becomes “black as sackcloth of hair.”

Sackcloth was a coarse-textured cloth, often made from goat’s hair or black hair from camels. Being clothed in sackcloth was a symbol of despair or calamity (Genesis 37:34; Esther 4:1-4; Isaiah 50:3; Ezekiel 7:18). In the imagery used, Revelation 6:12 depicts the sun, as it were, being clothed with this black, coarse-textured cloth, blotting out all light, with the added thought of despair or calamity.

And this is not seen as a passing eclipse. Rather, this portrays conditions at a terminal point. This portrays the way that the government of the earth will exist at the end of Man’s Day. The “prince of the covenant,” seated on Satan’s throne and possessing “power . . . and great authority” (Revelation 13:2), will have carried the government, in a downward spiral, to this point (cf. Joel 2:2, 10, 30-31).

b) The Moon

The “moon,” the next thing mentioned, is a secondary heavenly body in relation to the sun. The moon derives its light from the sun; and in the sense of depicting governing authority, this secondary authority, dependent on the supreme authority, would be darkened as well, with this darkness described through another means — the moon becoming “as blood.”

“Blood,” in Scripture, has to do with both life and death. In Leviticus 17:11, life is said to be in “the blood.” But, in Exodus 12:7, viewing the other side of the matter, blood from a slain lamb placed on the doorposts and lintel of an Israeli home showed death (though this resulted in life because of that which is stated in Leviticus 17:11).

The blood on the doorposts and lintel showed that death had occurred inside that Israeli home. The blood showed that the firstborn had already died, though vicariously. When the Lord passed through the land of Egypt at midnight and saw the blood, He was satisfied; and, consequently, He passed over that house.

Thus, the thought of “blood” could be used either way — life, or death.

But the manner in which “blood” is used in Revelation 6:12, where the moon becomes “as blood” in connection with the sun becoming “black as sackcloth of hair,” the thought could only have to do with death. The moon, dependent on the sun, is seen being blackened as well, though the matter is expressed a different way. Where there had previously been “light,” now there was darkness; where there had previously been “life,” now there was death.

c) The Stars

The “stars” of heaven, the remaining heavenly bodies mentioned, could only depict secondary powers connected with the primary and secondary authority, the sun and the moon (cf. Job 38:7; Isaiah 14:13; Revelation 12:4). And the sun being darkened would affect the stars (in the sense that they are used here) exactly as it had affected the moon.

And a different way of stating that which has happened is used again. First, to describe matters at hand, there was a calamitous blackness, and then death. Now, continuing the description, “the stars” are seen falling from heaven to the earth.

d) The Mountains and Islands

Then “mountains and islands” are the last objects used in this depiction of a complete breakdown of powers and authorities. A “mountain” in Scripture, when used in the sense seen here, depicts a kingdom (Isaiah 2:1-5; Jeremiah 51:25; Daniel 2:44-45; Matthew 17:1-5); and, contextually, an “island” would be connected with the government but more in the sense of a center of trade and commerce (Isaiah 23:2; Ezekiel 27:3ff;
cf. Revelation 18:11ff).

They (all of the mountains and islands) are seen being “moved out of their places.” Not only is there a calamitous blackness, death, and a falling, but there is also a removal, dislodging, and displacement of everything.

“. . . I will shake heaven and earth.

I will overthrow the throne of kingdoms; I will destroy the strength of the Gentile kingdoms. . . .”   (Haggai 2:21, 22a [21b]).

2) The End Result of Going Forth “Conquering and to Conquer” (Revelation 6:2)

The government of the earth at the end of Man’s Day is vividly described when the sixth seal is opened. Then those having some type of connection with the government are seen (which, in the text, includes everyone).

That which is seen when the sixth seal is broken depicts a complete breakdown of the whole matter — the government of the earth and that which is connected with the government. The fabric holding the system together unravels, apparently quite rapidly. Disorder, in that day, will reign supreme.

When everything unravels and disorder reigns supreme, the attitude of those on the earth comes into view. All — “the kings of the earth, the great men, the rich men, the commanders, the mighty men, every slave and every free man” (Revelation 6:15a) — will be affected by this total collapse of the government and all the things that appertain thereunto, resulting in utter chaos.

And these same individuals will seek help through one means. They will hide themselves “in the caves and in the rocks of the mountains” (Revelation 6:15b), saying to “the mountains and rocks,”

. . . Fall on us and hide us from the face of Him who sits on the throne and from the wrath of the Lamb!

For the great day of His wrath has come, and who is able to stand? (Revelation 6:16-17 [16b])

The “caves” and “rocks of the mountains,” as in that which precedes, are used in metaphorical senses. Hiding themselves in the places described and looking to these places as possibly some type of sanctuary or shield from that which is occurring could only have to do with seeking some type help or aid from a government in complete disarray (“caves” and “rocks” [safe places] “of the mountains” [of the world kingdoms]). And, of course, no help or aid will be found.

But the matter in that day will be as it has always been — under the complete control of the God of heaven. He has stayed His hand for a time, allowing man’s cup of iniquity to become “complete” (cf. Genesis 15:16). He has allowed Satan to continue exercising control, and He will allow the coming Antichrist, under Satan, to bring mankind to the brink of annihilation (Matthew 24:21-22). Then things will begin to change rapidly. “The great day of His [God’s] wrath” (Revelation 6:17) will be at hand.

In that day God will no longer stay his hand. God will, again, step into man’s affairs during Man’s Day; and man, when that day arrives, will be unable to do anything whatsoever about the matter (cf. Revelation 9:6).

Men on the earth in that day will seek to distance themselves from that which is happening. But they will be unable to do so.  There will be no escape.

3) The Time during Which the Preceding Will Occur

The complete breakdown, disarray, and collapse of the earth’s government under Satan, his angels, and the nations will be followed by a complete change in the government of the earth. And man can’t do anything to either hasten that day or move that day far into the future.

God works with set times that He Himself has established; and, “It is written . . . .”

The judgments of the sixth seal are seen in connection with the heavens being opened, with regality, and with the great day of God’s wrath (Revelation 6:14-17). The great day of God’s wrath, contextually, can only refer to “the great and the terrible day of the Lord” seen over and over in Joel, which, contextually in Joel, occurs in connection with judgments at the end of the Tribulation following Christ’s return (cf. Joel 1:15; 2:1-2, 11, 31; 3:1-16; Revelation 11:18; 19:15).

Christ’s return at the end of the Tribulation to effect a change in the government by and through these judgments is seen in three different places in that section of the book covering the Tribulation and the time immediately beyond (Revelation 6-19). It is seen in Revelation 6:14-17, in Revelation 14:14-20, and in Revelation 19:11-21.

(As explained and dealt with in different places in this book, The Time of the End BOOK in this site; ref. also the author’s books, Coming in His Kingdom BOOK, Exodus and Revelation by Arlen Chitwood and Moses and John BOOK; the book of Revelation, rather than being written in a strict chronological order, is structured like the rest of Scripture. A complete panorama of events is given, followed by commentary. And this structure is repeated time after time throughout the book.

Scripture begins this way in Genesis, and it ends this way in Revelation. Thus, it would only be natural to see Christ’s return dealt with more than one place in the book, followed by commentary each time.

The same thing was previously seen regarding the removal of Christians at the end of the dispensation [i.e., the rapture]. This same removal was seen in both chapter one and chapter four [Revelation 1:10-11; 4:1-2], with commentary following in each instance [ref. Ch. 4,  In the Lord’s Day (1), and Ch. 7, Crowns Cast Before God’s Throne].)

Christ will return in connection with judgments occurring at the time of or immediately following the breaking of the sixth seal of the seven-sealed scroll. And in line with the preceding, judgments occurring after the seventh seal has been broken will occur following Christ’s return but preceding the Messianic Era.

Thus, all of the judgments seen when the seven trumpets sound and the seven bowls are poured out will occur following the Tribulation after Christ returns to the earth, for these are the judgments seen occurring when the seventh seal is broken. And these judgments will bring all the judgments of the seven-sealed scroll to an end, effecting the redemption of the inheritance.

Structure of the Seals, Trumpets, and Bowls

The judgments revealed when the seventh seal is broken (the trumpet and bowl judgments) fit into and form commentary, providing additional information, for that which is previously seen when the first six seals of the scroll were broken.

They would reflect back on that seen when the sixth seal was broken, which answers the cry of the martyrs when the fifth seal was broken. In this respect, these judgments, along with the judgments that are seen when the fifth and sixth seals were broken, form part of the sinews, flesh, and skin to cloth the skeletal framework originally set forth by and through that which is revealed by the four horsemen riding forth when the first four seals of the scroll were broken.

And when the seventh seal is broken, the matter, as previously stated, is brought to a full end with the sounding of the seventh trumpet and the corresponding pouring out of the seventh bowl.

Note how this is seen in that stated about the angel with the seventh trumpet:

The angel [the angel with the seventh trumpet] whom I saw standing on the sea and on the land raised up his hand [lit., “right hand”] to heaven

and swore by Him who lives forever and ever, who created heaven and the things that are in it, the earth and the things that are in it, and the sea and the things that are in it, that there should be delay no longer,

but in the days of the sounding of the seventh angel, when he is about to sound, the mystery of God would be finished, as He declared to His servants the prophets.  (Revelation 10:5-7)

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 [lit., ‘The kingdom of this world is become that of our Lord, and of His Christ’], and He shall reign forever and ever!” (Revelation 11:15)

Then note how this is seen in that stated about the angel with the seventh vial:

Then the seventh angel poured out his bowl into the air, and a loud voice came out of the temple of heaven, from the throne, saying, “It is done [lit., ‘It has been completed,’ ‘It has come to pass’]!”
(Revelation 16:17)

(Ref. Ch. 19, The Opened Scroll, for comments on “time” in relation to finality in Revelation 10:6. Also, see Ch. 11, Seals, Trumpets, Bowls, for comments on “the mystery of God” being finished in Revelation 10:7, along with the statement having to do with completion in Revelation 16:17.)

Though the seals, trumpets, and bowls are presented in a separate sense in the book of Revelation, forming three triads of sevens — showing divine perfection [three] within God’s complete judgment [seven] surrounding the redemption of the inheritance — as previously seen, an inseparable relationship exists between all of the judgments. And everything moves toward revealed goals, ultimately allowing God’s Son to take the kingdom and to reign.

These revealed goals would encompass:

1) Bringing about the redemption of the inheritance, allowing God’s Son to take the kingdom.

2) Bringing to pass the marriage of Christ to His previously revealed bride, allowing the Son to possess a wife — a requirement for reigning in the kingdom of men, for man cannot reign alone; he must reign as a complete being.

3) Bringing Israel to the place of repentance, resulting in the restoration of the nation (spiritually, and to the land), God again taking Israel as His wife, and the restoration of the theocracy to the nation.

4) Bringing Gentile world power to naught, resulting in an end to the Times of the Gentiles.

5) Bringing about that which is seen in Psalm 2:6 — “Yet I have set My King on My holy hill of Zion.”

Chapter 16

Silence in Heaven (1)

When He opened the seventh seal, there was silence in heaven for about half an hour.

And I saw the seven angels who stand before God, and to them were given seven trumpets. . . .

The first angel sounded . . . . (Revelation 8:1-2, 7a)

(Note that the breaking of the seventh seal, revealing the trumpet and bowl judgments — dealt with in Revelation 16; 17; 18 in this book — takes place after Christ returns to the earth, with the judgments occurring while Christ is on the earth following the Tribulation but preceding the Millennium.

This may also account for the separation of the breaking of the seventh seal [Revelation 8:1ff] from the preceding six [Revelation 6:1ff] by events revealed in Revelation 7 — the sealing of the 144,000 Jewish evangels and the results of their ministry [ref. Revelation 14]. Then there is the scene in heaven when this final seal is broken [Revelation 8:1-6], anticipating the scenes in Revelation 10; 11b after all the judgments under this seal have been brought to pass.

For additional information on the preceding, refer back to Ch. 15, The Great Seismos. Also refer to the author’s The Son of Man Coming in His Kingdom,  Part I and Part IV, plus Moses and John BOOK, Ch. 2, and Coming in His Kingdom BOOK.)

That which is seen when the first four seals of the seven-sealed scroll had been broken (Revelation 6:1-8) — four horsemen sequentially riding forth on different colored horses, along with that occurring as each rode forth — covers, in an overall capsulated manner, the complete seven years of the Tribulation, along with events immediately following at the time of Christ’s return.

Then, the breaking of the next two seals (Revelation 6:9-17) adds to the picture by presenting a summary view of that which is ultimately occurring because of that which is depicted by the four horsemen riding forth. The breaking of the fifth seal presents the matter from a heavenly perspective (Tribulation martyrs in heaven crying out), and the breaking of the sixth seal presents the matter from an earthly perspective (the ultimate and utter collapse of world government, along with its interrelated trade and commerce).

Then, the breaking of the seventh and last seal of the scroll (Revelation 8:1), revealing the seven trumpet judgments, and ultimately the seven bowl judgments, simply provides details and forms commentary for that which was previously seen (seen first in an overall capsulated manner [by and through the breaking of the first four seals]; then that which is seen in additional summary information relating to the end result of that which was previously depicted by the four horsemen riding forth [by and through the breaking of the fifth and sixth seals]). In this respect, that which occurs when the seven trumpets are sounded and the corresponding seven bowls of wrath are poured out do not depict judgments occurring in addition to that which was previously seen (that which was dealt with when the first six seals were broken). Rather, that which occurs when the seven trumpets are sounded and the corresponding seven bowls of wrath are poured out provides information on judgments occurring within that which was previously seen (detailed information concerning that which was previously dealt with when the first six seals of the scroll were broken).

(The preceding manner of viewing that which occurs when the seven seals of the scroll have sequentially been broken has been dealt with in different places in previous parts of this book, particularly in parts covering Revelation 5; 6 [ref. Revelation 8-15].

The relationship of that which is seen when the four horsemen ride forth [the breaking of the first four seals] to that which is seen in the remaining judgments [the breaking of the last three seals] could be likened to the relationship of Genesis 1:1-2:3 to the remainder of Scripture. In both instances the overall scope of the matter is presented first, in a skeletal form. Then subsequent Scripture provides details and forms commentary, supplying the sinews, flesh, and skin to cover the skeletal framework [cf. Ezekiel 37:1-10].

In the book of Revelation, judgments revealed by the seven-sealed scroll are arranged in three sets of seven — seven seals, seven trumpets, and seven bowls. “Three” is the number of divine perfection, and “seven” is God’s number, a number that He uses to show the completion of that which is in view. Three sets of seven, in relation to “judgment,” show divine perfection [three] within a complete judgment emanating from God [seven].

However, as previously seen, all judgment is actually contained within the seven-sealed scroll, with the breaking of the first four seals showing the whole of the matter, and the breaking of the last three seals providing details and forming commentary. “Four” is a number having to do with the earth [e.g., four points of the compass, four corners of the earth]; and, again, the remaining “three” would be associated with divine perfection. Thus, the two numbers show Divine perfection in relation to judgment having to do with the earth, with those dwelling on the earth.)

Contextual Setting for the Breaking of the Seventh Seal

The breaking of the seventh seal of the seven-sealed scroll, resulting in all of the remaining judgments connected with the scroll being revealed and brought to pass (those that are seen by and through the sounding of the seven trumpets and the pouring out of the seven bowls of wrath), completes the redemption of the inheritance.

The breaking of the seventh seal (Revelation 8) is separated from the breaking of the first six (Revelation 6) by an aside (related event [Revelation 7]), providing further revelation relating to the souls under the altar, seen in heaven, when the fifth seal was broken. And the breaking of the seventh seal itself provides further revelation relating to the complete collapse of world government, with its interrelated trade and commerce, seen on earth, when the sixth seal was broken. And the whole of the matter relates back to events within the scope of that which is seen as the four horsemen rode forth when the first four seals were broken.

Then the judgments revealed after the seventh seal had been broken — the seven trumpet judgments and the corresponding seven bowl judgments — are also separated by interrelated asides (related events in Revelation 11; 12; 13; 14 [11a]), which provide further light on the things seen in these judgments. And these asides have to do with both heavenly and earthly scenes, as set forth when the fifth and sixth seals were broken.

One thing above all else must be kept in mind when viewing the judgments revealed when the seventh seal is broken. These judgments have been recorded after the same fashion as the judgments seen when the first six seals were broken. They have been recorded in keeping with the manner in which the book is structured (“signified” [Revelation 1:1]), and the fact that metaphors are used extensively throughout the book (ref. Ch. 1, The Revelation of Jesus Christ (1), and Ch. 15, The Great Seismos).

When the seventh seal is broken, there is silence in heaven for “the space of half an hour.”

The reason for this silence is not given, though it appears evident. The various judgments that God has deemed necessary to complete the redemption of the inheritance are now seen — judgments that will bring Israel to the place of repentance, along with reducing Gentile world power to naught.

And apparently there is such awe over the whole (all) of the matter when this last seal is broken — not only because of the severity of the judgments but because of the things that will resultantly be brought to pass — that no one utters a word for “half an hour.” Whether or not this is a literal half an hour is immaterial. The point is made, and matters continue from there (Revelation 8:1).

Seven angels are then seen standing before God, and they are each given a trumpet (Revelation 8:2).

Then, prior to the sounding of the trumpets, another angel with a golden censer offers incense, in connection with the prayers of saints, on the golden altar before God’s throne. This is followed by the angel taking the censer, filling it with fire from the altar, and casting it upon the earth. Then there were “noises, thunderings, lightnings, and an earthquake [‘a shaking’]” (Revelation 8:3-5).

“Lightnings, thunderings, noises” were also seen in connection with God’s throne back in Revelation 4:5, immediately before the introduction of the seven-sealed scroll in Revelation 5. Then “lightnings, noises, thunderings, an earthquake [‘a shaking’], and great hail” are also seen in connection with both the sounding of the seventh trumpet (Revelation 11:15-19) and the pouring out of the seventh bowl (Revelation 16:17-21). And, as will be shown, these latter two are actually the same scene, with the pouring out of the seventh bowl providing additional information.

All is in connection with God’s throne and judgments that ensue when the seals of the seven-sealed scroll are broken. This is the way matters are presented in Revelation 5 when the scroll is introduced in the book, this is the way matters continue when the seventh seal of the scroll has been broken in Revelation 8, and this is the way matters conclude when judgments under the seventh seal have been brought to pass in Revelation 10; 11; 16.

Seven Trumpets, Seven Bowls

The sounding of the seven trumpets in Revelation 8; 9; 10; 11 and the pouring out of the seven bowls in Revelation 15; 16 — completing all of the judgments revealed in the seven-sealed scroll — parallel one another in every respect. As previously noted, “lightnings, noises, thunderings, an earthquake [‘a shaking’], and great hail,” seen at the conclusion of both the sounding of the trumpets and the pouring out of the bowls of wrath, refer to the same scene, occurring at the same time. The latter provides additional details and commentary.

And not only is this true concerning the sounding of the seventh and last trumpet and the pouring out of the seventh and last bowl, but it is also true concerning the sounding of all the other six trumpets and the pouring out of all the other six bowls as well. All of the trumpet and bowl judgments parallel one another, with each providing different facets of information concerning the same thing (the first trumpet judgment parallels the first bowl judgment, the second trumpet judgment parallels the second bowl judgment, etc.). With that stated concerning the seven bowl judgments, they simply form further descriptions or depictions of that which is stated concerning the seven trumpet judgments.

The sounding of the first trumpet and the pouring out of the first bowl, for example, point to one series of events described in two different ways. Comparing that which is revealed by the sounding of the trumpets with that which is revealed by the pouring out of the bowls is much like comparing two Old Testament types dealing with the same thing.

One will provide details that the other doesn’t provide, adding to the complete word picture that all of the types on the subject, together, would set forth. And so it is with the sounding of the trumpets and the pouring out of the bowls.

And not only is the preceding true, but, as previously noted, that which is seen when the seventh seal is broken (the trumpet judgments, and ultimately the bowl judgments) provides details and forms commentary for that which is previously revealed when the first six seals were broken.

All of these judgments together present a complete word picture in relation to the seven-sealed scroll itself, with corresponding Scripture providing numerous other details that can be added to the word picture.

1) Paralleling the Trumpet and Bowl Judgments

The trumpet and bowl judgments can be seen having to do with the same thing by noting certain key parts in each. For example, the first trumpet and first bowl judgment have to do with the earth, the second with the sea, the third with the rivers and fountains of water, the fourth with heavenly bodies, the fifth with darkness throughout the kingdom of the beast, the sixth with the great river Euphrates, and the seventh with the thought that everything has been completed.

And the seventh, in each instance, would show conclusively that the trumpet and bowl judgments have to be understood in this manner by each showing a completion relating to all of the judgments.

It is evident from Revelation 10:5-7; 11:15-19, with the sounding of the seventh trumpet, that everything has been completed in this respect. And exactly the same thing is shown when the seventh bowl is poured out
(Revelation 16:17). Thus, the trumpet judgments and bowl judgments cannot possibly form separate judgments. They can only be seen as the same judgments, with the latter (the bowl judgments) simply providing additional information for the former (the trumpet judgments).

The different bowl judgments, referring to the same judgments seen in the previous trumpet judgments, at times appear to carry the matter to a greater degree of completion. And all of the bowl judgments appear to carry matters surrounding the judgments in view to a terminal point, with the same full end of all the judgments in the seven-sealed scroll seen at the completion of both the trumpet and bowl judgments.

a) First Trumpet, First Bowl (Revelation 8:7; 16:2): Both have to do with the earth.

When the first angel sounded his trumpet, “hail and fire followed, mingled with blood . . . were thrown to the earth”; and “a third” of the earth and trees was burned up, and “all” green grass was burned up.

An angel poured the first bowl out upon the earth. And, as a result, “a foul and loathsome sore came upon the men who had the mark of the beast and those who worshiped his image.”

b) Second Trumpet, Second Bowl (Revelation 8:8-9; 16:3): Both have to do with the sea.

When the second angel sounded his trumpet, “a great mountain burning with fire was thrown into the sea.” A third part of the sea became blood, a third part of the living creatures in the sea died, and a third part of the ships were destroyed.

An angel poured the second bowl out on the sea. And the sea “became blood as of a dead man; and every living creature in the sea died.”

c) Third Trumpet, Third Bowl (Revelation 8:10-11; 16:4-7): Both have to do with the rivers and fountains of waters.

When the third angel sounded his trumpet, “a great star” fell from heaven. And the star “fell on a third of the rivers and on the springs of water,” resulting in the waters becoming bitter and causing the death of numerous individuals.

An angel poured out the third bowl upon the rivers and fountains of waters; “and they became blood.” Then the angel calls attention to the righteous judgments of the Lord. Those on the earth “have shed the blood of saints and prophets,” and these same individuals have been given “blood to drink. For it is their just due.”

d) Fourth Trumpet, Fourth Bowl (Revelation 8:12-13; 16:8-9): Both have to do with heavenly bodies.

When the fourth angel sounded his trumpet, a third part of the sun, moon, and stars were smitten; and this resulted in darkness for “a third” of both the day and the night. Then an angel is seen flying through the midst of heaven proclaiming with a loud voice to those on the earth, “Woe, woe, woe.” And this proclamation of Woe is echoed because of the three angels that are yet to sound (which would include the angels pouring out the last three bowls as well).

An angel poured out the fourth bowl on the sun. And power was given to the sun “to scorch men with fire.” And those being scorched blasphemed the One having power over these plagues, repenting not (i.e., not changing their minds).

e) Fifth Trumpet, Fifth Bowl (Revelation 9:1-12; 16:10-11): Both have to do with darkness throughout the kingdom of the beast.

When the fifth angel sounded his trumpet, a star fell “from heaven to the earth.” And the key to “the bottomless pit [lit., ‘the shaft of the underworld,’ i.e. a shaft going down into the underworld]” was given to this star (an angel). This angel opened the shaft, smoke arose from the shaft as the smoke of a furnace, and this smoke was so thick that it blotted out the sun, resulting in darkness across the land.

Then locusts came out of the smoke, which had tails like scorpions; and these locusts were given power over those having received the mark of the beast, “to hurt men five months.” And, conditions will be such in those days that men will “seek death and will not find it; they will desire to die, and death will flee from them.”

An angel poured out the fifth bowl “upon the throne of the beast; and his kingdom became full of darkness.” Those in the kingdom of the beast in that day will gnaw their tongues for pain, blaspheme “the God of heaven because of their pains and their sores,” but will not repent of their deeds.

f) Sixth Trumpet, Sixth Bowl (Revelation 9:13-21; 16:12-16): Both have to do with the great river Euphrates.

When the sixth angel sounded his trumpet, the command went out, “Release the four angels who are bound at the great river Euphrates.” These four angels are said to have been “prepared for the hour and day and month and year, were released to kill a third of mankind.”

Then the four angels are seen in connection with an army of two hundred million, with this army seen as the entity actually responsible for slaying “a third of mankind.”

An angel poured out the sixth bowl upon the great River Euphrates. And the water of the Euphrates “was dried up, so that the way of the kings from the east might be prepared.” Then three unclean spirits — demonic spirits which originate from Satan, the beast, and the false prophet — go forth to gather “the kings of the earth and of the whole world . . . to the battle of that great day of God Almighty,” to “Armageddon [meaning, ‘the Mount of Megiddo’].”

g) Seventh Trumpet, Seventh Bowl (Revelation 10:1-11; 11:15-19; 16:17-21): Both have to do with a full and complete end.

When the seventh angel sounded his trumpet, time in relation to Man’s Day had run its course, the mystery of God was brought to completion, the kingdom of this world became that “of our Lord and of His Christ,” and there were “lightnings, noices, thunderings, an earthquake [‘a shaking’], and great hail.”

An angel poured out the seventh bowl “into the air.” And a great voice came out of the temple in heaven, from God’s throne, saying, “It is done [a perfect tense in the Greek text indicating that everything had been finished in past time, with matters existing during present time in a finished state].” Then the same “noises, thunderings, lightnings” are seen, along with “a great earthquake [‘a great shaking‘]” and “great hail.”

2) A Counterpart in Old Testament History

Ten plagues fell upon the kingdom of the Assyrian in Egypt during Moses’ Day. This occurred immediately prior to Moses leading the Israelites out of Egypt, with a view to their realizing an inheritance in another land as God’s firstborn son.

(Note that these ten plagues occurred after Moses returned but before he led the Israelites out of Egypt. Thus, they can only foreshadow judgments occurring after Christ returns but before he leads the Israelites out from a worldwide dispersion. And it is evident that these are the judgments occurring when the seventh and last seal of the seven-sealed scroll is broken, revealing the trumpet and bowl judgments.

Again, for information on this subject, refer to the author’s books, Coming in His Kingdom BOOK, Ch. 1, 4, plus Moses and John BOOK, Ch. 2.)

Five of these ten plagues that fell upon the kingdom of the Assyrian in history are very similar to four of the seven plagues depicted by the trumpet and bowl judgments that will fall upon the kingdom of the Assyrian yet future. And these plagues falling upon the kingdom of the Assyrian yet future will occur while Christ is on earth, following His return, immediately prior to the One greater than Moses leading the Israelites out from a worldwide dispersion, with a view to their realizing an inheritance in another land as God’s firstborn son.

The first, sixth, seventh, eighth, and ninth plagues during Moses’ day noticeably parallel the first, third, fifth, and seventh trumpet and bowl judgments yet future, though not in that corresponding order.

a) First Plague in Egypt (Exodus 7:19-21); Third Trumpet and Bowl Judgment (Revelation 8:10-11; 16:4-7):

The first plague in Egypt resulted in “all the waters that were in the river [the Nile, the longest river in the world and the primary river of Egypt]” becoming “blood.”

The third trumpet and bowl judgment will result in the rivers and fountains of waters becoming “blood.”

b) Sixth Plague in Egypt (Exodus 9:8-12); First Trumpet and Bowl Judgment (Revelation 8:7; 16:2):

The sixth plague in Egypt resulted in “boils that break out in sores on man and beast,” throughout all the land of Egypt, throughout the kingdom of the Assyrian.

The first trumpet and bowl judgment will result in “a foul and loathsome sore” befalling those who had received the mark of the beast, the mark of the future Assyrian.

c) Seventh Plague in Egypt (Exodus 9:22-26); Seventh Trumpet and Bowl Judgment (Revelation 10:1-11; 11:15-19; 16:17-21):

The seventh plague in Egypt resulted in “thunder and hail,” fire mingled with the hail, and fire running along the ground. The hail in Egypt was so severe that it “struck . . . both man and beast . . . every herb of the field, and broke every tree of the field.”

The seventh trumpet and bowl judgment will result in “noises, thunderings, lightnings…a great earthquake [‘a great shaking’],” and “great hail.”

d) Eighth and Ninth Plagues in Egypt (Exodus 10:12-15, 21-23); Fifth Trumpet and Bowl Judgment (Revelation 9:1-12; 16:10-11):

The eighth and ninth plagues in Egypt resulted in “locusts,” carried throughout all the land by an east wind (eighth plague), and “darkness” (eighth and ninth plagues) covering the land.

The fifth trumpet and bowl judgment will result in “locusts” coming out of smoke from the shaft going down into the underworld, and “darkness” covering the earth.

The plagues in Egypt ultimately brought the kingdom of the Assyrian to its knees. The Passover was the final and tenth plague. This plague decreed that death would befall the firstborn throughout the land of Egypt, in the camp of the Israelites and the Egyptians alike.

No distinction was made between the Israelites and the Egyptians in this respect. But, though death had been decreed upon the firstborn throughout the land, a distinction was made in the camp of Israel concerning how the firstborn could die.

An Israelite family could take a lamb from the sheep or a kid from the goats (both referred to as “a lamb” in Exodus 12:5), slay that lamb, catch the blood in a basin, and apply the blood according to the Lord’s instructions (with hyssop, on the two side posts and lintel of the door to the home [Exodus 12:22]). The Lord would then recognize a vicarious death of the firstborn. The firstborn would have died via a substitute.

When the Lord passed through the land of Egypt at midnight He looked for one thing. He looked for blood from a slain lamb, properly applied. If He saw the blood, He knew that the firstborn in that home had already died, and He passed over that home. If He didn’t see the blood, He knew the firstborn in that home had not yet died. And the firstborn then had to suffer death himself.

This death of the firstborn occurred throughout the entire land of Egypt, with only Israel possessing a means whereby the firstborn could die vicariously. And it was after this that the Assyrian let the Israelites go.

After the Israelites had begun their journey, the Assyrian changed his mind and pursued after the Israelites with his armed forces. But God delivered Israel from Egypt through the Red Sea and destroyed the Assyrian and his armed forces in the Sea.

These things form a type of that future day when the Israelites will have their national Passover (receive the Paschal Lamb whom the nation slew 2,000 years ago, properly applying the blood) while still scattered worldwide. Then they will be delivered from their worldwide dispersion. And the Assyrian of that day, with his armed forces — seeking to destroy Israel, exactly as his counterpart tried in history — will himself, with his armed forces, be destroyed.

Gentile world power will be brought to an end (Revelation 19:11-21), with a view to “Israel,” having been cleansed of her harlotry (Revelation 17; 18; 19 [19a]; cf. Judges 19:2, 23-30), taking the scepter and realizing the position of God’s firstborn son in the land covenanted to Abraham, Isaac, and Jacob (Ezekiel 36:24-38; 37:21-28; 39:21-29).

(The trumpet and bowl judgments are continued in the next two chapters.)

Chapter 17

Silence in Heaven (2)

When He opened the seventh seal, there was silence in heaven for about half an hour.

And I saw the seven angels who stand before God and to them were given seven trumpets . . .

The first angel sounded . . . . (Revelation 8:1-2, 7a)

All of the judgments having to do with the redemptive terms of the inheritance are seen in the breaking of the seals of the seven-sealed scroll.  This scroll was the only thing seen in the Father’s right hand in Revelation 5, this scroll was the only thing in view when the Son took it from His Father’s hand, and this scroll was the only thing in view when the Son began to break the seals in Revelation 6 (breaking six seals in this chapter).

Judgments connected with the seven trumpets and seven bowls are introduced later in the book, when the seventh seal is broken (Revelation 8; 9; 10; 11; 15; 16 [11b]).  But these are not judgments in addition to those seen when the first six seals of the scroll were broken.  These are judgments providing a further explanation, revealing detail and forming commentary, concerning judgments previously introduced, or the results of these judgments, when the first six seals of the scroll were broken.

Comparing the Trumpet and Bowl Judgments

When the seventh seal is broken, seven trumpets are seen.  These seven trumpets are given to seven angels, and as each angel sounds, different judgments ensue.  And, when the seventh angel sounds, seven judgments are again seen (Revelation 10), which are apparently a reference to the seven bowls of wrath (Revelation 15; 16).

The seven bowls are then seen to parallel the seven trumpets.  Judgments seen when the seven bowls are poured out are not similar, subsequent judgments to those previously seen by the sounding of the seven trumpets, but, rather, they are the same judgments.  They are further descriptions of the same judgments, providing more information and detail (ref. Ch. 16, Silence in Heaven (1)).

And, beyond that, the trumpet and corresponding bowl judgments, though not seen until the seventh seal is broken, do not describe judgments in addition to those previously seen when the first six seals were broken.  Rather, they form further descriptions of the same judgments.  They reveal detail and form commentary for the judgments occurring when these previous seals were broken.

Putting matters together from the beginning, the breaking of the first four seals — that which is occurring when four horsemen rode forth, each on a different colored horse — describe, in an overall capsulated manner, events covering the whole of the Tribulation (Daniel’s Seventieth Week); along with events occurring immediately following, at the time of Christ’s return; that which is seen when the fifth seal was broken — Tribulation martyrs in heaven — resulted from that which occurred when the first four seals were broken; that which is seen when the sixth seal was broken — the complete disarray and collapse of world government, with its interrelated trade and commerce — described the end result of that previously depicted by the four horsemen riding forth; and the breaking of the seventh and last seal simply provides details for that which was previously seen, particularly that which was seen when the sixth seal was broken.

Thus, the whole of that which is revealed when the seventh seal is broken (seven trumpets, then seven bowls) must be looked upon and studied together, as a unit; and this must be done in the light of that which is previously revealed when the first six seals were broken.  The trumpet and bowl judgments actually describe different facets of one picture — the complete disarray and collapse of world government, with its interrelated trade and commerce, as previously seen in an overall scope when the sixth seal was broken.  Each corresponding trumpet and bowl judgment (the first with the first, the second with the second, etc.) simply presents a part of the same picture, and together they fill in all the details that God has deemed necessary.

The whole of the matter could be likened to an artist painting a picture.  First, by and through the breaking of the first four seals (activities which are seen when four horsemen rode forth), the artist would paint a somewhat overall, skeletal picture of events during the Tribulation.  Then, when the fifth and six seals were broken, the artist would add more detail (from both heavenly and earthly perspectives).  Then, when the seventh seal was broken, the artist could finish the picture by adding all the details that God deemed necessary for the picture presented by that which is seen by and through the breaking of the seven seals of the scroll.  Numerous other details, of course, could be added by and through the interrelated asides in the book (Revelation 7; 11; 12; 13; 14; 15; 16; 17; 18; 19 [11a]), plus that which is seen in all previous Scripture, beginning with Moses.

Seeing the Trumpet and Bowl Judgments Together

(The trumpet and bowl judgments set forth a divinely designed orderly progression in the ruin, utter collapse, and destruction of the end-time world system under Antichrist, who will occupy a position of worldwide power and authority, ruling from Satan’s throne.  These judgments provide detail and commentary, particularly on that which is seen when the sixth seal of the scroll was broken.  And the breaking of this sixth seal, in turn, answers a question asked when the previous seal was broken, along with providing detail and commentary for that which is seen when the first four seals of the scroll were broken.

This is the orderly arrangement, with all of the necessary information, in which matters surrounding the redemption of the inheritance are revealed by and through the breaking of the seals on the seven-sealed scroll.)

The trumpet and bowl judgments are to be understood in complete keeping with the manner in which the book is structured (“signified” [Revelation 1:1]), along with the extensive use of metaphors.  And this would simply be a continuation of and would be in complete keeping with that which is previously seen when the first six seals were broken (ref. Chapters 1 [The Revelation of Jesus Christ (1)], 13-15 [The Four Horsemen,  Souls Under the Altar,  The Great Seismos]).

Using metaphors or similes, a symbolic-type of language, can often convey a more forceful or vivid picture than a lengthy statement.  And this is perhaps the main reason we find the extensive use of this type of language throughout Scripture, particularly in this closing book.

1)  First Trumpet, First Bowl (Revelation 8:7; 16:2)

Both have to do with the earth.

The sounding of the first trumpet and the pouring out of the first bowl, describing the first judgment two different ways, provides beginning detail and commentary for that which is previously dealt with in an overall scope.  This first judgment provides beginning detail and commentary for that which is dealt with when the sixth seal was broken (showing the complete collapse and utter disarray of world government, along with its interrelated trade and commerce).  And this, in turn, provides detail and forms commentary for that which is dealt with when the first four seals were broken, particularly in relation to where the whole of the matter leads.

The first trumpet judgment presents “hail and fire mingled with blood,” which were “thrown to the earth.”  The “third” of the earth and trees was burned up, and “all” green grass was burned up.

Then, paralleling the preceding, by way of further explanation and comment when the first bowl was poured out, it is stated, “a foul and loathsome sore came upon the men who had the mark of the beast and those who worshiped his image.”

The “hail and fire” from above, “thrown to the earth,” points to sudden judgment from God befalling the earth-dwellers.  “Hail” is used in this manner in Isaiah 28:2, 17, and “fire” is used in this manner more than any other symbol in Scripture (e.g., Genesis 3:24; Exodus 3:2; Revelation 1:14-15).  “Hail” and “fire” used together, as in the seventh plague in Egypt during Moses’ day, could only show intensity relative to this judgment.

Then, the “hail and fire” are seen “mingled with blood.”  “Blood” could point to either life or death.  But, in the manner seen here, it is death.  Thus, the end result of this judgment, as is characteristic of the judgments seen throughout the breaking of the seals on the scroll, is death (which would be mainly in relation to that which is in view — the government, trade and commerce [affecting man indirectly]).

The “third” of the earth and trees was burned up, and “all” green grass was burned up (the KJV and NKJV do not include “the earth,” but the better Greek manuscripts available today do include it).

The “earth” is simply the sphere of Satan’s domain as he rules the earth and the sphere of man’s domain as he rules under Satan and his angels.  And “trees” upon this sphere of Satan’s domain would apparently be used in a dual sense.

“Trees” are used in Scripture two ways.  They are used of man’s loftiness (Ezekiel 31:1ff) and of national powers in the kingdom of men (Judges 9:8-15; Luke 21:29-30).  Both symbolic usages appear to be combined in Nebuchadnezzar’s experiences seen in Daniel 4:4-37.

Then, “grass” is used in Scripture to reference those in the human race (Isaiah 40:6-7; 1 Peter 1:24).  And “green grass,” as seen in the text, could only point to a prosperous condition, or a lofty condition (in keeping with the symbolism of a “tree”), of those in the kingdom.

Thus, the picture is in complete keeping with that which is previously seen by and through the breaking of the first six seals, with detail added.  It is a picture of worldwide judgment in the kingdom of men, which here affects one-third of mankind within the kingdom of Antichrist but is enlarged to include the whole of mankind when the seven bowls are poured out.

Kingdoms are brought down, the loftiness of man is reduced to naught, and the final picture is one of utter chaos and desolation in the kingdom of Antichrist.

Now, that which is seen by and through the pouring out of the first bowl must be understood within this same framework, adding further information.  Seemingly, the parallel doesn’t appear to exist.  But bear in mind that symbolic language is being used.

The first bowl judgment refers to “a foul and loathsome sore [‘a painfully bad wound’]” befalling those “who had the mark of the beast and those who worshiped his image.”

To see that which occurs when the first bowl is poured out as a physical wound wouldn’t really fit within the parallel that must exist between the first trumpet and bowl judgments.  But, on the other hand, seeing this wound as mental rather than physical would be perfectly in line with that which is brought to pass when the first trumpet is sounded.

Something often overlooked is the fact that sickness and disease, which can result in death, can have to do with either the physical or the mental part of man.  And the two are so inseparably related that sickness or disease in one can often end up affecting the other as well.

In keeping with the first trumpet judgment, the painfully bad wound which is seen when the first bowl was poured out undoubtedly refers to a mental rather than to a physical condition.  Mental suffering is something that can, at times, far exceed the physical, which would account for the state in which individuals will find themselves because of that which is occurring when the first trumpet sounds.  The picture apparently shows the mental state of those in the kingdom of Antichrist when the whole of that which exists in the kingdom is collapsing all around them.

And unlike Nebuchadnezzar, the first king in Babylon during the Times of the Gentiles in Daniel 4:30-37
(cf. Daniel 5:18-21), whose understanding and kingdom were restored, neither will be restored to those in the kingdom of Antichrist in that coming day, those in the final form of the kingdom of Babylon during the Times of the Gentiles.  Only utter, complete destruction will await them.

2)  Second Trumpet, Second Bowl (Revelation 8:8-9; 16:3)

Both have to do with the sea.

When the second angel sounded his trumpet, “a great mountain burning with fire was thrown into the sea.”  A third of the sea became blood, a third of the living creatures in the sea died, and a third of the ships were destroyed.

A “mountain” in Scripture signifies a kingdom (Isaiah 2:1-5; Daniel 2:35, 44-45; Matthew 16:28-17:5).  “Fire,” as previously seen, has to do with judgment.  And “the sea” is used several ways in Scripture — having to do with death (Exodus 14:21-28; cf. 1 Corinthians 10:2; Colossians 2:12), with the Gentiles (Daniel 7:2-3; Revelation 13:1), and with restlessness (Isaiah 57:20).

The “great mountain” would have to do with the kingdom of Antichrist, “burning with fire” would have to do with God’s judgment befalling the kingdom, and being cast into the sea could only include all three symbolic usages of the sea.  It will be a Gentile kingdom in its death throes, and only a state of restlessness could possibly exist in the kingdom at this time.

Isaiah 57:20-21 would be an apt description of the kingdom in that coming day:

But the wicked are like the troubled sea, when it cannot rest, whose waters cast up mire and dirt.

“There is no peace,” says my God, “for the wicked.”

Then, the result of this great mountain burning with fire, cast into the sea, is seen to be death and the destruction of ships in the sea.  “Death” could have to do with individuals in the kingdom, but it is apparent, particularly as seen in the related bowl judgment, that this refers more specifically to that being dealt with — the government, along with its interrelated trade and commerce.  And the latter (trade and commerce) is specifically singled out by attention being called to the destruction of ships in the sea, for ships are used primarily to transport goods from one place to another (cf. Revelation 18:17-19).

And exactly the same thing is seen when the second bowl is poured out.  An angel poured out the second bowl on the sea.  And the sea “became blood as of a dead man; and every living creature in the sea died.”  The second trumpet judgment dealt with one-third of that which was affected, but the second bowl judgment dealt with the whole, carrying the matter to completion.  And it is evident from information given when this bowl is poured out that “death,” which is seen as all-inclusive, cannot be a reference to individuals in the kingdom but rather to the government, along with its interrelated trade and commerce.

Both the sounding of the second trumpet and pouring out of the second bowl show exactly the same thing as seen when the sixth seal was broken, with detail added.  Both together form a further description of the utter and complete collapse and destruction of the whole of Antichrist’s kingdom.

Each of the trumpet and bowl judgments shows a different facet of the matter.

3)  Third Trumpet, Third Bowl (Revelation 8:10-11; 16:4-7)

Both have to do with the rivers and fountains of waters.

When the third angel sounded his trumpet, “a great star” fell from heaven.  And the star fell upon the third of the rivers and on the springs of water, resulting in the waters becoming bitter and causing the deaths of numerous individuals.

When an angel poured out the third bowl upon the rivers and fountains of waters, “they became blood.”  Then attention is called to the righteous judgments of the Lord.  Those on the earth “have shed the blood of saints and prophets,” and these same individuals have been given “blood to drink. For it is their just due.” (cf. Genesis 9:6)

“Stars” are used in the book of Revelation to denote individuals (both angels and men) in positions of authority, spiritual and/or political (Revelation 1:16, 20; 6:13; 12:1, 4). “Waters” are used to denote “peoples, multitudes, nations, and tongues” (Isaiah 17:12-13; Revelation 17:1, 15).  “Waters” form the source of life (Exodus 17:3-6; Isaiah 55:1; John 4:6-14; 7:37-38), but in the text the waters not only become blood, but they become bitter.  Thus, the waters here are associated, not with life, but with death.  And they are actually associated with something beyond simply death itself.  They are associated with a bitterness in connection with death, which takes one beyond the normal thought of death.  And the whole of the matter is associated with both the kingdom of Antichrist and those in the kingdom.

The sources of all national life become associated with a death beyond the normal thought of death — the continuing collapse of the kingdom, trade and commerce, and the continuing deterioration of the mental state of those in the kingdom.

And the punishment — a drinking, a partaking of the whole of the matter — is as terrible on the one hand as it is righteous on the other.  It is here that the cry of the saints seen under the altar begins to be addressed:

When He opened the fifth seal, I saw under the altar the souls of those who had been slain for the Word of God and for the testimony which they held.

And they cried with a loud voice, saying, “How long, O Lord, holy and true, until You judge and avenge our blood on those who dwell on the earth?” (Revelation 6:9-10).

And I heard the angel of the waters saying: “You are righteous, O Lord, the One who is and who was and who is to be, because You have judged these things.

For they have shed the blood of saints and prophets, and You have given them blood to drink. For it is their just due.”  (Revelation 16:5-6).

The reference, of course, is not to a physical drinking, but to something far worse.  Those in the kingdom in that coming day will find themselves having to pass through something far worse than physical death, and they will fully know and experience its bitterness.

4)  Fourth Trumpet, Fourth Bowl (Revelation 8:12-13; 16:8-9)

Both have to do with heavenly bodies.

When the fourth angel sounded his trumpet, a third of the sun, moon, and stars were struck; and this resulted in darkness for “a third” of both the day and the night.

When an angel poured out the fourth bowl on the sun, power was given to the sun “to scorch men with fire.”

The sun, moon, and stars are used in a collective sense to reference the whole of the governing powers in Antichrist’s kingdom.  There is a universal crash in the government;  and where life and light once existed death and darkness begin to pervade the kingdom, and this continues until the whole is affected (cf. Matthew 13:33).

This is the same thing previously seen when the sixth seal was broken.  Also, the fourth trumpet and bowl judgments are similar to the succeeding fifth trumpet and bowl judgments and belong together in the sense of the former being continued and carried to completion in the latter.  Only one-third is affected in the fourth trumpet judgment, with nothing being stated along these lines in the fourth bowl judgment.  But the matter is carried to completion in both the fifth trumpet and bowl judgments, with the whole being affected.

The fourth bowl judgment has to do with one central thing — individuals being “scorched” by “great heat” from the stricten sun, as it is seen when the fourth trumpet sounds.  This, of course, is not a reference to the intensity of the sun itself being increased, for the “sun” is being used in a metaphorical sense, referring to the main governing authority in the kingdom.  And being scorched with great heat must be understood in line with the way that the “sun” is being used in the passage.

The reference is to the utter collapse of the government, seen at its center (the sun), being the cause of not just anguish but of intense anguish among those in the kingdom (note the painfully bad wound when the first bowl was poured out).  And this results, not in a change of mind (repentance), but in their blaspheming the name of the One in control of the entire matter (ref. to a corresponding and continuing scene in the fifth trumpet and bowl judgments).

5)  Fifth Trumpet, Fifth Bowl (Revelation 9:1-12; 16:10-11)

Both have to do with darkness throughout the kingdom of the beast.

When the fifth angel sounded his trumpet, a star fell “from heaven to the earth.”  This star, an angel, held the key to “the bottomless pit [lit., ‘the shaft of the underworld,’ i.e. a shaft going down into the underworld].”  He opened the shaft, and smoke so thick that it blotted out the sun came up from the shaft, producing darkness; and locusts came out of the smoke.

The locusts had tails like scorpions, and they were given power over those having received the mark of the beast to torment men “five months.”

When an angel poured out the fifth bowl “upon the throne of the beast . . . his kingdom was full of darkness.”  Those in the kingdom are then seen gnawing their tongues for pain and blaspheming “the God of heaven because of their pains and their sores.”

The fifth trumpet and bowl judgments simply form a continuation from the fourth trumpet and bowl judgments, bringing the kingdom of Antichrist into its final form immediately before it is destroyed.

As previously seen, an angel came down and opened a shaft going down into the underworld.  And smoke came up out of the shaft, with locusts coming out of the smoke.  The smoke was so thick that it blotted out the sun, producing darkness throughout the kingdom; and the locusts coming out of the smoke had tails like scorpions, and they were given power over men to torment them for “five months” (the normal life-span of locusts, which may or may not be a reference to literal time [note the five months of judgment in a type of the Tribulation during the Flood in Noah’s day, with torrential rain falling and subterranean water rising for one hundred fifty days — Genesis 7; 11; 12; 24 and Genesis 8:1-2]).

Again, the “sun” is a reference to the central governing authority in the kingdom, and the sun being darkened by smoke can only be a reference to the utter collapse and ruin of the central governing authority in the kingdom, wrought by and through judgment from God (smoke associated with fire).

The locusts have a “king over them,” the angel of the bottomless pit (underworld), whose name in the Hebrew is “Abaddon” and in the Greek “Apollyon” (Revelation 9:11).  Both words mean Destroyer.  “The underworld” in view (Greek: abussos, “abyss”) is seen in Scripture as an abode of demons and the place where Satan will be bound during the Millennium (Luke 8:31; Revelation 20:3; cf. Revelation 17:8).  In this respect, it appears evident that the locusts coming up in the smoke from the shaft going down into the underworld can only refer to a demonic plague (possibly a loosing of the angels in 2 Peter 2:4 and Jude 1:6).

Thus, the picture is that of a kingdom in utter collapse and men who are already in unimaginable anguish being tormented by demonic spirits unleashed throughout the kingdom (cf. Luke 8:26-33; 9:38-39), with these individuals seen gnawing their tongues for pain (an expression found only here in Scripture [Revelation 16:10]).

Is it any wonder that Scripture reads:

In those days men will seek death and will not find it; they will desire to die, and death will flee from them. (Revelation 9:6)   

This is what Gentile world power under Antichrist will be reduced to immediately before it is destroyed.

(The last two trumpet and bowl judgments are different than the first five.  The first five describe different facets of how the kingdom of Antichrist will be brought into utter and complete disarray and ruin.  The last two then describe not only how the Lord will destroy that which previously had been brought into utter and complete disarray  and ruin [sixth trumpet and bowl judgments] but also how everything will be brought to a full and complete end [seventh trumpet and bowl judgments]. 

These last two trumpet and bowl judgments are dealt with in Ch. 18,  Silence in Heaven (3), with the last trumpet and vial judgment further dealt with in Ch. 19,  The Opened Scroll.)

Chapter 18

Silence in Heaven (3)

When He opened the seventh seal, there was silence in heaven for about half an hour.

And I saw the seven angels who stand before God and to them were given seven trumpets . . .

The first angel sounded . . . . (Revelation 8:1-2, 7a)

(The previous chapter, Chapter 17, Silence in Heaven (2), covered part of the judgments seen when the seventh seal of the scroll was broken [the first five trumpet and bowl judgments].  This chapter will carry the matter to completion [covering the sixth and seventh trumpet and bowl judgments].)

As previously seen, the sounding of the seven trumpets and the pouring out of the corresponding seven bowls describe conditions that will exist in the kingdom of Antichrist immediately following the completion of Daniel’s seventieth week, after Christ has returned.  That which is revealed by and through these trumpet and bowl judgments provides detail and commentary for that which is revealed when the preceding fifth and sixth seals were broken, particularly the sixth seal.  And that which is revealed when the fifth and sixth seals were broken, in turn, provides detail and commentary for that which is revealed when the preceding first four seals were broken (having to do particularly with the end result of the breaking of these four seals).

Thus, in a respect, that which is revealed when the seventh seal is broken — the trumpet judgments and the bowl judgments — provides detail and commentary for that which is revealed when all of the previous six seals were broken.

The preceding is the integrally related manner in which the judgments of the seven-sealed scroll are structured (ref. Chapters 13-17, The Four Horsemen, Souls Under the Altar, The Great Seismos, Silence in Heaven (1), and Silence in Heaven (2)).

At the point in the book of Revelation following the sounding of the fifth trumpet and the pouring out of the fifth bowl, the kingdom of Antichrist is seen in complete disarray, awaiting destruction.  And this destruction, seen in the sounding of the final two trumpets and the pouring out of the final two bowls, brings the whole matter surrounding judgments pertaining to the redemption of the inheritance to a close.  More specifically this destruction is seen in the sounding of the sixth trumpet and the pouring out of the sixth bowl, with the sounding of the seventh trumpet and the pouring out of the seventh bowl bringing matters to a complete end, announcing the finality of that which will have been accomplished.

Once all the judgments of the seven-sealed scroll have been brought to pass, matters will be exactly as described when the seventh trumpet sounds and the seventh bowl is poured out:

The angel [the angel with the seventh trumpet] whom I saw standing on the sea and on the land raised up his hand [lit. his right hand] to heaven

and swore by Him who lives forever and ever, who created heaven and the things that are in it, the earth and the things that are in it, and the sea and the things that are in it, that there should be delay no longer,

but in the days of the sounding of the seventh angel, when he is about to sound, the mystery of God would be finished, as He declared to His servants the prophets. (Revelation 10:5-7)

And the seventh angel sounded; and there followed great [loud] voices in heaven, and they said, “The kingdom of the world is become the kingdom of our Lord and of His Christ: and He shall reign forever and ever.” (Revelation 11:15, ASV)

Then the seventh angel poured out his bowl into the air, and a loud voice came out of the temple of heaven, from the throne, saying, “It is done!” (Revelation 16:17).

The thought in Revelation 10:5-7; 11:15 (cf. Revelation 10:1-6) is not that “the kingdom of the world” is about to become “the kingdom of our Lord and of His Christ.”  Rather, when the seventh trumpet sounds, “great [‘loud’] voices in heaven” will clearly state that the kingdom, ruled by Satan up to this point in time (Satan through his Christ — Antichrist — during the last half of the Tribulation), has become “the kingdom of our Lord and of his Christ.”

It will all be over at this point in the book.  Not only will the kingdom have previously been delivered into the Son’s hands by the Father (Daniel 7:13-14), but a repentant and converted Israel will have been restored to the land, the Gentile armies of the earth will have been destroyed, Satan and his angels will have been put down, Satan will have been bound in the underworld, and Christ can now take the scepter and, with His co-heirs, reign over the earth for 1,000 years.

The scene presented when the seventh trumpet sounds takes one to the point in time following Revelation 20:3.

And this same thing is clearly stated another way in Revelation 16:17 by the words voiced in a loud manner by God Himself, from His throne in heaven, “It is done.”  These words are the translation of a perfect tense in the Greek text, indicating action completed in past time and existing during present time in a finished state.

(This is the same tense used when Christ cried out from the Cross, “It is finished” [John 19:30]; and it is the same tense used in Ephesians 2:8 relative to man’s eternal salvation, based on Christ’s finished work at Calvary — “. . . you have been saved . . . .”  A person having believed on the Lord Jesus Christ has been saved in past time, based on a finished work in past time.  Both man’s salvation and the finished work that makes this salvation possible exist during present time in a finished state.  And, since that is the case, man’s salvation is just as secure, complete, and unchangeable as the finished work upon which it rests.

This is the reason why that once a man has been saved, God never deals with him on the basis of his eternal salvation again.  To do so, God would have to go back and deal with His Son’s finished work — an impossibility.  At this point in time, everything has been finished, completed; and, accordingly, everything related to man’s eternal salvation can only continue to exist forever in that same finished state.  All of God’s dealings with saved man can only have to do with present and future aspects of salvation [with the Messianic Era in view], never with the past aspect of salvation [with eternal salvation in view].)

In the preceding respect, when God Himself one day proclaims, in a loud voice, “It is done,” matters surrounding the judgments of the seven-sealed scroll will be just as complete as His Son’s finished work at Calvary when the Son cried out, “It is finished.”  The work surrounding God’s redemption of the inheritance will, at that point in time, exist in the same finished state as His Son’s prior redemptive work at Calvary, the same finished state in which man’s salvation presently exists.

Sixth Trumpet, Sixth Bowl (Revelation 9:13-21; 16:12-16)

Both the sixth trumpet and sixth bowl judgments have to do with the great river Euphrates.

When the sixth angel sounded his trumpet, the command went out, “Release the four angels who are bound at the great river Euphrates.”  And these four angels are said to have been “prepared for the hour and day and month and year, were released to kill a third of mankind.”  Then the actual slaying is seen being carried out at the hands of an army of two hundred million.

When an angel poured out the sixth bowl upon the great river Euphrates, the waters were dried up to make way for the kings of the East.  Then three unclean spirits — demonic spirits — are seen going forth “to the kings of the earth and of the whole world . . . to the battle of that great day of God Almighty,” to “Armageddon [meaning, ‘the Mount of Megiddo’].”

The picture is that of the armies of the earth, the armies of a kingdom in complete disarray and collapse, being gathered to the Middle East, to the land of Israel.  And they are being gathered by demonic spirits, for a single purpose on Satan’s part, as well as a single purpose on the Lord’s part.

On Satan’s part, they will be gathered to the land of Israel in order to destroy a converted and re-gathered people (the Jewish people) and their King (the Lord Jesus Christ, who will be residing in their midst in that future day).

On the Lord’s part, they will be gathered to the land of Israel in order to themselves be destroyed, bringing an end to Gentile world power.

Through God’s sovereign control of all things, He will allow Satan to effect a gathering of the armies of the earth to the Middle East in order to, in turn, bring to pass that which He has decreed.  God will have brought the kingdom of Antichrist into complete disarray and collapse during the Tribulation.  Then, immediately following the Tribulation, following His Son’s return and the subsequent conversion and restoration of the Jewish people, the military leaders and armies of an already decimated kingdom will be brought into the land of Israel to be destroyed.

(Bible students viewing this end-time sequence of events often see the armies of the earth being gathered to the Middle East and coming against the Jewish people before the end of the Tribulation.  Once they are gathered, Christ then returns and destroys the armies of the earth in the land of Israel, delivering His people through this means.

However, that is not the biblical picture at all.  Such a sequence of events is completely out of line with anything seen in the Old Testament — in biblical typology or in the Prophets.

One thing that would preclude such a sequence of events is the fact that the Jewish people in the land during time covered by Daniel’s seventieth week will be uprooted from their land in the middle of the Tribulation and driven back out among the nations.  Aside from a possible small scattering of Jews, there will be no Jewish people in the land of Israel during the latter part of the Tribulation for Gentile armies under Antichrist to come against near the end of the Tribulation.  Jerusalem will be trodden down of the Gentiles throughout this time [Luke 21:24; Revelation 11:2].

The correct sequence, as will be shown, is Christ returning before the armies are gathered to the Middle East, with an unconverted Jewish people still scattered throughout the Gentile nations.  The national conversion of Israel will occur following Christ’s return while they are still scattered among the nations [the order seen in Old Testament typology, the Prophets, and the Jewish festivals of Leviticus 23], and Christ will then send His angels out to re-gather His people back to the land [Matthew 24:30-31].

Then, the armies of the earth will be gathered into the Middle East.  And once they have been gathered, Christ, beginning His march into battle from the Mount of Olives, will go forth and destroy these invading armies, delivering His people [Zechariah 14:1-9].)

1) Symbolism Used in the Sixth Trumpet and Bowl Judgments

The angel sounding the sixth trumpet is commanded to “release” four angels that were “bound at the great river Euphrates.”  These angels were being held for a particular mission that was to occur at a previously set time — “an hour and day and month and year.”  And this would be in complete accord with the manner in which God acts — at set times that He Himself has previously established.

These angels are apparently synonymous with the three demonic spirits seen when the sixth bowl is poured out (two ways of describing the same angels), which are to go out into the entire world and gather the kings of the earth, with their armies, into the Middle East.

Four and three — referring to the angels, the demonic spirits — are evidently representative numbers; and meaning would be provided from the numbers referenced, like the twenty-four elders in Revelation 4.  And, as with the twenty-four elders, a much larger contingent of angels would undoubtedly be in view.

“Four” is a number having to do with the earth, and “three” is the number of divine perfection.  The former shows the extent of their mission (the four corners of the earth, the four points of the compass); and the latter, as seen in the text, has to do with a counterfeit divine perfection, coming “out of the mouth of the dragon” (Satan [Revelation 12:9], who sought, in time past, to be as God [Isaiah 14:13-14]), “out of the mouth of the beast” (who will declare himself to be God [2 Thessalonians 2:4]), and “out of the mouth of the false prophet” (who will direct all worship toward the beast [Revelation 13:12]).

The Euphrates River, where these angels are said to be bound, is the largest river in the Middle East (abt. 1,700 miles long), forms the northern boundary of the land in the Abrahamic covenant, and forms a natural divide between the land of Israel and the nations beyond.  It is apparent that the Euphrates is being used in a metaphorical sense in the preceding respect, and a literal river or a literal drying up of that river is evidently not what is in view at all.

The reason given in the text for the drying up of this natural divide is “that the way of the kings from the east might be prepared” (Revelation 16:12).  The way modern armies move, rivers wouldn’t stop them; nor would the drying up of rivers help them to any degree.  The reference is undoubtedly to the removal of anything that would prevent various Gentile armies worldwide from moving into the Middle East.

Numerous metaphors are also used to describe the armies making their way into the Middle East (“army,” KJV, NKJV [Revelation 9:16] is plural in the Greek text; ref. NASB).  These armies are seen as horsemen, wearing breastplates described by the words fire, brimstone, and blue smoke issuing forth from the brimstone (that which is referred to by the word translated “jacinth” [KJV] or “hyacinth” [NASB]).  And the horses that they ride have heads as lions, with fire, smoke, and brimstone issuing forth from their mouths.

A “lion” would portend qualities of majesty or courage.  The lion is the king of the beasts, and these individuals are being led forth in this majestic and courageous manner by an individual Scripture refers to as a “beast” himself (Daniel 7:7; Revelation 13:1).  Then, the description of the breastplates worn by the horsemen and that coming from the mouths of the horses — fire, smoke, brimstone, blue smoke from the brimstone — would all have to do with judgment.

The power of those being led forth into battle is said to be in the mouths of the horses; but the horses are also seen to have tails “like serpents,” with heads on their tails.  A “serpent” has to do with deceit and subtlety.  This was Satan’s chosen vehicle when he exhibited these qualities following man’s creation in Genesis.

Now in the book of Revelation, when the reason for man’s creation in the beginning is about to be realized, the matter comes full-circle.  By and through the armies that Satan leads — armies led by a beast described in a similar metaphorical way, a beast having seven heads and ten horns (Daniel 7:7-8; Revelation 13:1) — he will launch his final thrust in his vain efforts to destroy the King and His people in the land covenanted to Abraham, Isaac, and Jacob.

All of this is an apparent reference, by and through metaphorical means, to the modern-day methods of travel to the battlefield, the vast array of modern-day weapons of warfare, etc.  All-in-all, the multifaceted reference to that which will climactically occur can only be a horrific and unimaginable scene of judgment, bloodshed, and death.

2) The Order of Events in the Sixth Trumpet and Bowl Judgments

Armies numbering 200,000,000 are seen being led into the land of Israel, and they are seen being led to a particular place in the land referred to in the Hebrew tongue as “Armageddon,” a word derived from two Hebrew words (har Megiddo), meaning, “Mount of Megiddo.”

The number comprising the armies being led into the land — 200,000,000 — literally reads in the Greek text, “two myriads of myriads” (the Greek word murias, “myriad,” appears in the plural twice in the text, preceded by the number “two”).   Murias is used in the New Testament in seven different references, and it is used mainly, if not exclusively, referring to a large indefinite number (e.g., Luke 12:1; Hebrews 12:22; Jude 1:14).  And the number “two,” used in connection with the myriads of myriads is possibly a reference to the only two directions that land armies comprised of myriads of individuals can be brought into the land of Israel — from the north and from the south.  In other words, “two” could possibly refer to the myriads that will come from one direction and the myriads that will come from the other direction (cf. Ezekiel 21:19-27).

The reference to the Mount of Megiddo in Revelation 16:16 would call attention to more than just one mountain in the land of Israel.  The entire surrounding area, the valley of Megiddo, which would include the Plain of Esdraelon (the valley of Megiddo is in this plain), would have to form part of the area referenced.  The Plain of Esdraelon is about twenty miles long and fourteen miles wide, forming a natural battleground where opposing armies have met at different times over the centuries.

Because of the size of the invading armies, the central point for this battle could very well be the area surrounding Megiddo.  But vast areas beyond this would have to fit into the equation.  Note that blood from this battle is going to run “up to the horses’ bridles, for one thousand six hundred furlongs [about 180 miles]”  (Revelation 14:20).  And this battle — God’s Son treading the winepress, “alone” — will extend all the way down into Edom (Isaiah 63:1-6).

Thus, is it any wonder that the Spirit of God has gone to great lengths to describe this climactic scene, through the use of numerous metaphors, when the sixth trumpet sounds and the sixth bowl is poured out?  Non-descriptive language simply would not do justice to the scene at hand.

(In the preceding respect, “Armageddon” in Revelation 16:16  is apparently used in a metaphorical sense, drawing from the type of battleground and the history of this battleground rather than to the actual geographical location of the battle itself.

The point toward which the invading armies will move is Jerusalem, located some fifty miles south of the Plain of Esdraelon.  And it is from Jerusalem, beginning from the Mount of Olives, that the Lord will go forth to tread the winepress [cf. Joel 3:1-2, 12-16; Zechariah 14:1-4].)

a)  The Battle in Biblical Typology

To see the proper timing and sequence of events in what is often referred to as “the Battle of Armageddon,” note two Old Testament types in the history of Israel, separated by a forty-year period — the leading of the Israelites out of Egypt under Moses, and the leading of the Israelites into the land under Joshua.

The death of the paschal lambs, the proper application of the blood, and the Lord passing through the land of Egypt the night of the Passover (executing the death of the firstborn if it had not already occurred vicariously by and through the death of a lamb from the flock) occurred while Israel was still in Egypt.  This occurred immediately before the Israelites began their march toward the Red Sea.

The Passover is the first of the seven Jewish festivals in Leviticus 23 and has yet to be fulfilled insofar as Israel is concerned.  The Jewish people have slain the Lamb, but they have yet to apply the blood.  And this application of the blood will occur while they are still in the land typified by Egypt, seen in Exodus 12.  This (a proper application of the blood by and through their believing on the Lord Jesus Christ) will occur while the Israelites are still dispersed throughout the Gentile nations, prior to their restoration.  The fifth festival, the feast of Trumpets, has to do with a removal from the nations and a restoration to the land; and that to which these festivals point will be fulfilled in the order of their occurrence.

Then note the sequence of events that followed in the Exodus under Moses.  The armed forces of the Assyrian of that day, the Pharaoh of Egypt, were destroyed in the Red Sea following the Israelites removal from Egypt by their passing safely through the Sea (Exodus 14:21-31).

And exactly the same thing is seen forty years later when the Israelites were led through the Jordan under Joshua.  They had been keeping the Passover year by year in the wilderness; and once they had been led into the land, Gentile power was then to be progressively destroyed, beginning with Jericho (Joshua 3 ff).

Viewing these two types together, it is an easy matter to see that the Jewish people, yet future, must not only apply the blood of the slain Lamb but be removed from the nations and be placed back in the land before Gentile world power under the latter-day Assyrian is destroyed.

b)  The Battle in the Prophets

The matter is presented the same way in the Prophets — national conversion, removal from the nations, and the destruction of Gentile world power, in that order.  Some of the Prophets present the whole of the sequence, some just part.

Ezekiel 36; 37; 38; 39 would suffice to illustrate the whole of the matter from one of the Prophets.  The latter part of Ezekiel 36:17-38) deals with the reason for the dispersion of the Jewish people, their national conversion, and their restoration to the land.  All of Ezekiel 37 then provides more information concerning their national conversion and restoration to the land.  Then Ezekiel 38; 39 have to do with the destruction of Gentile world power once they have been restored to the land, with these two chapters ending at the same place as the previous two chapters — Israel in the Messianic Era, as seen more in detail in Ezekiel 40-48.

That events in Ezekiel 38; 39 can occur only after Israel has been restored to the land, following the Tribulation, is evident from things stated in these chapters.  For example, conditions seen in Ezekiel 38:8, 11-12; 39:12    (cf. Ezekiel 38:23; 39:21-23) cannot possibly exist before that time.  These conditions don’t exist today; nor can they exist any time before or during the Tribulation.

(For additional information on the correct understanding and interpretation of Ezekiel 38; 39, refer to Ch. 32, The Great Supper of God and Ch. 34, Following the Millennial, or Ch. 34, in The Time of the End BOOK.)

And the slaying of “a third of mankind” at the hands of the two myriads of myriads (Revelation 9:15-18) would undoubtedly have to do with the armies themselves rather with mankind in general (ref. Ezekiel 38:21;
cf. Judges 7:22; 1 Samuel 14:20).

Then note the same sequence of events in the book of Joel, having to do with the Jewish people re-gathered to the land and Messiah in their midst before Gentile world power is destroyed (Joel 3:1-21).  Further, in Joel, these events are seen occurring beyond Man’s Day, in the Lord’s Day (Joel 1:15; 2:1-2; 3:14).

And this same sequence of events can be seen in Prophet after Prophet in the Old Testament.

Seventh Trumpet, Seventh Bowl (Revelation 10:1-11; 11:15-19; 16:17-21)

Both the seventh trumpet and seventh bowl judgments, as previously seen, have to do with a full and complete end.

When the seventh angel sounded his trumpet, time in relation to Man’s Day no longer existed, the mystery of God was brought to completion, the kingdom of this world became that “of our Lord and of His Christ,” and there were “lightnings and voices and thunderings and an earthquake [‘a shaking’] and great hail.”

When an angel poured out the seventh bowl “into the air,” a loud voice came out of the temple in heaven, saying, “It is done.”  Then, the same thing is seen that followed the announcement concerning the transfer of regal power after the seventh trumpet sounded. There were “noises and thunderings and lightnings; and there was a great earthquake [‘a great shaking,’ unlike anything seen since man’s creation]” and “great hail.”

The full measure of God’s judgment will have fallen upon the final form of the kingdom of Babylon; and the full revelation of God (Revelation 10:7), made known through a full revelation of the Son (Revelation 1:1), will be realized at this point.

Israel will have been brought to the place of repentance and belief, the inheritance will have been fully redeemed, and the kingdom will have become that “of our Lord and of His Christ.”

A rainbow is seen two times in the book of Revelation (Revelation 4:3; 10:1).  The rainbow, as first seen in Genesis 9:13-16, appeared following the storm.  And the rainbow is used after a similar manner, in relation to judgment, in the book of Revelation.  It is seen surrounding God’s throne in Revelation 4 in connection with a past judgment of Christians (Revelation 1; 2; 3), and it is seen in Revelation 10 on the head of the “mighty angel” who sounds the seventh trumpet, in connection with a past judgment of Israel and the nations.

In both instances, judgment will be over.  By and through the first judgment, the bride will have been made known (Revelation 1; 2; 3); and, by and through the second judgment, Israel will have been brought to the place of repentance, the inheritance will have been redeemed, and the bride will have become the Lamb’s wife (Revelation 6-19).

(The next chapter, The Opened Scroll, — from the perspective of things seen in the book of Revelation — deals more fully with events occurring at the time that the seventh trumpet sounds and the corresponding seventh bowl is poured out.)

The following Word Document is SAFE to open:  Trumpet and Bowl Judgments, Seeing Them Together.docx

Chapter 19

The Opened Scroll

I saw still another mighty angel coming down from heaven, clothed with a cloud. And a rainbow was on his head, his face was like the sun, and his feet like pillars of fire.

He had a little book [scroll] open in his hand. And he set his right foot on the sea and his left foot on the land,

and cried with a loud voice, as when a lion roars. When he cried out, seven thunders uttered their voices.

Now when the seven thunders uttered their voices, I was about to write; but I heard a voice from heaven saying to me, “Seal up the things which the seven thunders uttered, and do not write them.”

The angel whom I saw standing on the sea and on the land raised up his hand [right hand] to heaven

and swore by Him who lives forever and ever, who created heaven and the things that are in it, the earth and the things that are in it, and the sea and the things that are in it, that there should be delay no longer,

but in the days of the sounding of the seventh angel, when he is about to sound, the mystery of God would be finished, as He declared to His servants the prophets. (Revelation 10:1-7)

A seven-sealed scroll, the title deed to the earth, was introduced in Revelation 5.  And the results of the breaking of the seals on this scroll — ensuing judgments that God required for the redemption of the inheritance, the earth — were seen throughout events depicted in Revelation 6; 8; 9, with events in Revelation 7 forming an aside (dealing with 144,000 Jewish evangels and the results of their ministry [ref. Revelation 14]).

Then, the end result of these seals being broken and the scroll being opened up is seen in events covering all of Revelation 10 and the latter part of Revelation 11 (Revelation 11:15-19).  The entire matter surrounding this scroll being opened and everything being brought to pass within the confines of that which is seen by the breaking of the seals on the scroll occurred between the time that the Son took the sealed scroll from His Father’s right hand in Revelation 5 and a mighty angel appeared in Revelation 10 holding the opened scroll.

This mighty angel, the seventh and last of the angels to whom seven trumpets were given when the seventh and last seal of the scroll was broken (cf. Revelation 8:2; 10:7; 11:15), brings the entire matter to a close.

The seven-year Tribulation, along with immediately following events that usher in the Messianic Kingdom, will be over at this point in the book.  The earth, by and through the depicted judgments, will have been redeemed.  And events in succeeding chapters (Revelation 11; 12-19 [11a]), along with events back in Revelation 11, simply form detail and commentary concerning events occurring during the time of the judgments seen in Revelation 6; 8; 9 when the seals on the scroll were being broken.

(As seen in previous chapters in this book [ref. Chapters 16-18, Silence in Heaven (1),  Silence in Heaven (2),  Silence in Heaven (3)], events in Revelation 11; 15; 16 [11b] have to do with the judgments of the seven-sealed scroll.)

Thus, the actions of the seventh angel with the opened scroll in Revelation 10 brings matters to a close.  And events in conjunction with his sounding of the seventh and last trumpet (with the corresponding seventh and last bowl being poured out as well) — could only form what would have to be understood as the apex of this closing book in Scripture.

And there is a state of grandeur to the scene at hand that one needs to simply step back from and allow Scripture to depict.  That which is seen in Revelation 10  is the manner that God has chosen to announce the completion of 6,000 years of redemptive work.  And this is the manner that God has chosen to “declare the decree” seen in Psalm 2:7.

Note Psalm 2 in this respect:

Then He shall speak to them in His wrath [speak to the Gentile nations coming against restored Israel and Israel’s King, in Jerusalem in Psalm 2:1-3], and distress them in His deep displeasure:

Yet I have set My King on My holy hill of Zion.

I will declare the decree: The LORD has said to Me, You are My Son, Today I have begotten You. [brought His Son forth in the sense seen in the text, placing Him on the throne in Jerusalem]. (Psalm 2:5-7)

(On the Father begetting, bringing forth His Son, in Psalm 2:7, refer to the author’s book, Brought Forth from Above BOOK, in this site, for a past similar divine work relative to Israel and a present similar divine work relative to Christians.

Then for a future divine work relative to all three of God’s firstborn Sons in this same respect — Christ, Israel, and the Church [following the adoption into a firstborn status] — refer to the author’s book, God’s Firstborn Sons BOOK, in this site. 

All of God’s firstborn Sons will be brought forth on the third day, the third 1,000-year period dating from the events of Calvary.  Psalm 2 tells about one firstborn Son [with Christ’s resurrection on the third day foreshadowing His being raised up on the third 1,000-year period in Psalm 2:6-7
(Acts 13:30-34)].  Other parts of Scripture provide information pertaining to God’s two other firstborn sons being raised up on this same 1,000-year day, in this same manner.)

All of the Seals Broken

The seven-sealed scroll from Revelation 5 — the title deed to the earth — seen with all the seals broken in Revelation 10, contained the complete redemptive terms for the inheritance, the earth.  There were no terms outside of this scroll, and the terms of the scroll had to do with judgment.

Within the scope of these redemptive terms, these judgments, there were three sets of sevens — seven seals, seven trumpets, and seven bowls.  The seven trumpets formed the judgments of the seventh seal, and the seven bowls were seen when the seventh trumpet was sounded.  Thus, both the seven trumpets and the seven bowls formed the judgments of the seventh seal.  Once these judgments had occurred — once the seven trumpets had sounded, and the seven bowls had been poured out — the complete redemptive terms of the scroll had been fulfilled.

(As previously shown in this book [ref. Revelation 16; 17; 18], the judgments occurring when the seven trumpets sounded and the seven bowls were poured out formed different descriptions of the same judgments.  That which is occurring when the first trumpet was sounded and the first bowl was poured out had to do with the same judgment.  And so it was with the sounding of the other trumpets and the pouring out of the other bowls.  That which is occurring when the bowls were poured out simply provided additional information concerning that which is occurring when the trumpets were sounded.

Thus, the sounding of the seven trumpets and the pouring out of the seven bowls deal with the same thing and must be studied in the light of one another.  And that is especially true when viewing how the entire matter is brought to a terminal point, depicted by both the sounding of the seventh trumpet and the pouring out of the seventh bowl.  Both bring matters to the same terminal point [cf. Revelation 10:5-7; 11:15; 16:17].)

Note that the judgments associated with the sounding of the seven trumpets were not seen until the seventh seal had been broken, though they formed further descriptions of the same judgments occurring when previous seals were broken.

The same would be true for judgments not seen until the previous fifth and sixth seals of the scroll had been broken, for these judgments formed further descriptions of the progression of judgments seen occurring when the first four seals were broken, depicting four horsemen riding forth.

And the breaking of the seventh seal of the scroll provides exactly the same type of information that the breaking of the fifth and sixth seals had previously provided.  That which is occurring when this seventh seal is broken, again, provides additional detail and commentary on that which is occurring particularly when the sixth seal was broken, reflecting back on terminal events which are seen following the four horsemen riding forth when the first four seals were broken.

The complete story, covering the entire redemption of the inheritance (all seven years of the Tribulation, along with events following Christ’s return that lead into the Messianic Kingdom), was told in capsulated form when the four horsemen rode forth.  And that which is occurring when the remaining three seals were broken simply provided additional detail and commentary already seen by and through the breaking of the first four seals, particularly on the end result of that which is seen by and through the breaking of these first four seals.

Then the trumpet and bowl judgments carry this same type of relationship to one another.  Though the bowl judgments are not seen until the sounding of the seventh trumpet — with the pouring out of these bowls not seen in the book until Revelation 15; 16 — the latter (the bowl judgments) simply provide additional detail and commentary for the former (the trumpet judgments).  And both together provide additional detail and commentary for that which is previously seen during the breaking of the first six seals of the scroll.

Beyond that, the trumpet and bowl judgments have to do with events brought to pass at the time of Christ’s return, immediately following the Tribulation.  These judgments will occur at a time when the government of the earth will have already been brought into complete disarray and collapse, with society at large faring little better.

The trumpet and bowl judgments, in this respect, would reflect back particularly on events seen when the sixth seal was broken, along with corresponding events occurring near the terminus following the breaking of the first four seals.

(Revelation 6-19 of this last book in Scripture is structured the same way that the first book in Scripture is structured [along with numerous other books in the Old Testament].

The first thirty-four verses of Genesis [Genesis 1:1-2:3] relate the complete story of Scripture in capsulated form.  Then, the remainder of Scripture is simply commentary — filling in all the details, by and through numerous ways and means — of that which is dealt with and foreshadowed in these opening thirty-four verses.

A skeletal framework is set forth at the beginning [Genesis 1:1-2:3].  Then, the subsequent commentary [Genesis 2:4ff] forms all the sinews, flesh, and skin to cover the skeletal framework [cf. Ezekiel 37:1-10].  And this commentary is often repetitious, showing the same thing or different things occurring during the same period of time, but all from different vantage points, providing all the different facets of information on the subject that God has deemed necessary.

Beginning immediately following the introductory thirty-four verses in Genesis [with details surrounding man’s creation in Genesis 2:7 (cf. Genesis 1:26-28)] and continuing into Genesis 9, the overall scope of the same thing that is seen in the preceding thirty-four verses is seen again [creation, ruin, restoration, and rest], but from a different vantage point, with added detail.

Then, beginning with Nimrod’s kingdom in Genesis 10 and continuing into subsequent chapters, the end of that which is previously seen and dealt with in previous chapters is seen again [covering the same time as seen in Revelation 6-20a].

Then, Genesis 22; 23; 24; 25 again covers part of the events previously seen — beginning with events surrounding Calvary and continuing to the Messianic Kingdom 2,000 years later — but from a different vantage point yet, adding more detail.

And matters continue in this manner as one moves through the remainder of Genesis and through other parts of the Old Testament, with the whole of the Old Testament providing a complete word picture of that which is introduced at the beginning.

Then, in the last book of Scripture, in Revelation 6-19, the text is structured in exactly the same way that is previously seen in the first book of Scripture and elsewhere in the Old Testament.

The entire matter [the complete time covering the redemption of the inheritance, from the time that the first horseman rode forth in Revelation 6 to the battle at the end of Revelation 19] is seen in time covered by events occurring as a result of the breaking of the first four seals, when all four horsemen sequentially rode forth [Revelation 6:1-8].

Then the remainder forms commentary, drawing extensively from the Old Testament, providing the sinews, flesh, and skin to cover the skeletal framework established when the first four seals were broken.  And this commentary, as in Genesis, is often repetitious, showing the same thing or different things occurring during the same period of time, but all from different vantage points, providing all the different facets of information that God has deemed necessary.

Some things about the preceding have been dealt with in past chapters in this book and, of necessity, will be dealt with in future chapters as well.  Attention is called to this structure somewhat at length at this point in the book because of the subject matter in Revelation 10 — taking the reader to the same point as seen in the opening verses of Revelation 20.)

Thus, understanding how the book of Revelation is structured in this respect is crucial for a correct understanding of this closing book of Scripture.  Understanding this structure will explain how the judgments depicted by the pouring out of the seven bowls, though not seen until the seventh trumpet sounds (Revelation 10; 11), and not seen being poured out until later chapters in the book (Revelation 15; 16), can have to do with the judgments occurring when each of the seven trumpets sounds (Revelation 8-11).

The bowl judgments simply form additional commentary for the trumpet judgments.  And both together form additional commentary for that which is already seen when the previous six seals of the scroll were broken.

Action of the Mighty Angel

The action of the seventh angel is expressed in Revelation 10 in connection with the sounding of the seventh trumpet, which brings the mystery of God to a completed or finished state — a full disclosure of that which is seen as a mystery up to this point in time.  And this is brought to pass by and through a full revelation (a full disclosure) of God’s Son (Revelation 1:1), fully revealing the Father (Revelation 10:7; cf. John 14:8-9), which necessitates a completion of everything seen in the book of Revelation up to and including events occurring at the time of Christ’s return in the latter part of Revelation 19

Then, the same thing is seen in Revelation 16, though from a different perspective, by a seventh angel pouring out the seventh bowl of wrath (Revelation 16:17).  This act is expressed in the chapter by a great voice coming out of the temple in heaven saying, “It is done [lit., ‘It has been finished’].”  This is the translation of a perfect tense in the Greek text, indicating action completed in past time, which exists during present time in a finished state.

Everything will have been completed at this point in time.  The inheritance will have been redeemed, the bride will have become the Lamb’s wife, and the scepter will have changed hands.  Satan will have been bound and cast into the abyss, and the Messianic Era can now be ushered in.

At this point in time, for the first time in the history of the earth, that which is seen in Revelation 10 can occur.

1) The Transfer of Power

The matter concerning the kingdom of this world (a kingdom that has been under Satan’s dominion and control since time preceding man’s creation) becoming that “of our Lord and of His Christ” is clearly stated in a symbolic manner in Revelation 10:1-7); then it is clearly stated again in so many words in the next chapter, when the sounding of the seventh trumpet (with the corresponding pouring out of the seventh bowl) is repeated (Revelation 11:15-19).

In Revelation 10, at the completion of all the judgments connected with the breaking of the seven seals on the scroll from Revelation 5, a “mighty angel” comes down from heaven (an angel clothed with “a cloud,” “a rainbow” on his head, his face shining “as it were the sun,” and his feet appearing as “pillars of fire”).  This angel is then seen holding this scroll, in an opened manner, outstretched toward heaven.

At this point in the book, Christ will have broken all of the seals; and all of the judgments connected with the breaking of these seals will have come to pass.  The entire matter will be over when this “mighty angel,” holding the opened scroll, has come down from heaven and has placed “his right foot upon the sea and his left foot on the land [indicating complete dominance and control of the redeemed inheritance, the redeemed possession]” (cf. Daniel 7:13-14).

(A rainbow is seen two times in the book of Revelation [Revelation 4:3; 10:1].  The rainbow, as first seen in Scripture in Genesis 9:13-16, appeared following the storm.  And the rainbow is used after a similar manner, in relation to judgment, in the book of Revelation.  It is seen surrounding God’s throne in Revelation 4 in connection with a past judgment of Christians [Revelation 1; 2; 3]; and it is seen in Revelation 10 on the head of the “mighty angel” who sounds the seventh trumpet, in connection with a past judgment of Israel and the nations.

In both instances, judgment will be over.  Through the first judgment, the bride will have been made known [Revelation 1; 2; 3]; and, through the second judgment, Israel will have been brought to the place of repentance, the inheritance will have been redeemed, the bride will have become the Lamb’s wife, and a saved and converted Israel will have been restored as the wife of Jehovah [Revelation 6-19].)

This “mighty angel,” holding the opened scroll with all of the seals broken, standing upon the sea and the land, cried with “a loud voice, as when a lion roars” (cf. Revelation 5:5), resulting in “seven thunders” being heard (a possible reference to the seven bowl judgments [Revelation 15; 16], which will have also been fulfilled at this time).

Then this angel “raised up his hand [lit., ‘his right hand’] to heaven” (evidently the hand holding the opened scroll — the title deed to the earth — with all of the seals broken [cf. Revelation 5:1, 7], showing the One in heaven that the entire matter surrounding the redemption of the inheritance has been finished [cf. Revelation 5:2, 5-7]).  The Son is now in possession of the redeemed inheritance, the earth.  He now possesses a completely clear title deed to the earth [cf. Psalm 2:8].  And the angel holding this title deed swore by the One who lives throughout all of the ages, who had created all things, that there should be “delay [KJV: time] no longer” (Psalm 2:6b).

(“Time” [Greek: chronos] in this verse is translated “delay” in most English versions [ref. NASB, NIV].  However, chronos means “time,” not “delay” [e.g., chronos prefixed to “meter,” forming chronometer (a means to measure time, a timepiece)].   Translating chronos as “delay” is an interpretation, not a translation.  And it is really not a correct interpretation.

The reality of the matter is that there are no delays in God’s plans and purposes.  Everything occurs at predetermined times, which renders any thought of “delay” in Revelation 5:2, 5-7]).  The Son is now in possession of the redeemed inheritance, the earth.  He now possesses a completely clear title deed to the earth [cf. Revelation 10:6 an impossibility.  This angel’s statement has to do with time in relation to Man’s 6,000-year Day, plus the seventy-five subsequent days seen in Daniel 12:11-13.  At the time seen in Revelation 10:6, ALL of this previous time will be over.  Now the Messianic Era can be ushered in.)

This statement about “time” by the angel with the seventh trumpet in Revelation 10:6 is essentially the same as the statement by the angel pouring out the seventh bowl in Revelation 16:17 when announcing the completion of the matter at hand, using the perfect tense — “It is done [lit., ‘It has been completed’].”  These two statements by these two angels with the seventh and final trumpet and bowl are simply two ways of saying the same thing.  Everything, in both instances, is past — an announcement concerning a terminal point in time, having to do with the completion of the judgments of the seven-sealed scroll (Revelation 10:6); and an announcement concerning a terminal point in events, which, as well, has to do with the completion the judgments of the seven-sealed scroll (Revelation 16:17).

(A similar scene at the time of Christ’s return, as it pertains to the transfer of governmental power and control, is depicted in Revelation 19:17 — “an angel standing in the sun.”  Refer to Ch. 32, The Great Supper of God, for comments on the action of this angel.

Some expositors and Bible students have understood the “mighty angel” with the seventh trumpet in Revelation 10 [seen again in Revelation 11:15] to be Christ Himself — because of his description [Revelation 11: 1], the fact that he is the one holding the opened scroll with all of the seals broken [Revelation 11:2a], and his resultant action [Revelation 11:2-6 (2b)].

Contextually though, this does not appear to be the case.  Note in Revelation 8:1-2 that Christ [Revelation 8:1] is seen occupying a separate position from any of the seven angels to whom God gives the seven trumpets [Revelation 8:2].  This angel [the seventh angel], if he is to be identified, is probably the “strong [or, ‘mighty’] angel” introducing the seven-sealed scroll in Revelation 8:1-2 that Christ [Revelation 8:1] is seen occupying a separate position from any of the seven angels to whom God gives the seven trumpets [Revelation 5:2, now providing an open show of the Deity on behalf of Another, as he stands upon the sea and the land, holds the scroll with the seven broken seals up toward the heavens, and claims the redeemed inheritance — the kingdom — for Christ.

Note that angels acting under fixed laws are so closely connected with the Deity that their actions become those of the Lord.

For example, in Genesis 18; 19, the Lord, accompanied by two angels, came down to earth and appeared to Abraham “in the plains of Mamre” [Genesis 18:1ff].  The Lord had come down to see for Himself if that which He had heard about things occurring in Sodom and Gomorrah was correct [though, in His omniscience, the Lord could only have already known; this is simply the manner in which matters of this nature are sometimes presented in Scripture].

But, though the Lord said, “I will go down, and see . . . .” [with Sodom and Gomorrah mentioned], the two angels accompanying the Lord are the only ones who went on down into the plain to view that which was occurring in these cities, which they did by entering into Sodom.  The Lord, throughout this time, remained out in the high country with Abraham. [Genesis 18:20-22].

Then there is the matter of the destruction of the cities of the plain.  The two angels told Lot, “For we will destroy this place . . . the Lord has sent us to destroy it.”  But Scripture goes on to state, “Then the Lord rained upon Sodom and upon Gomorrah brimstone and fire from the Lord out of heaven” [Genesis 19:13, 24].

How did the Lord go down into Sodom, as He said that He would, if He remained in the high country with Abraham?  As well, how did the Lord destroy the cities of the plain [four cities (Deuteronomy 29:23)] — something clearly stated — when the angels, at a prior time, had also clearly stated that the Lord had sent them to perform this destruction?

The answers to both questions are the same and are quite simple.  The actions of angels acting under fixed laws become the actions of the Lord.  By the angels going down in this manner, the Lord went down;  by the angels destroying the cities of the plain in this manner, the Lord destroyed these cities [cf. Deuteronomy 33:2; Psalm 68:17; Acts 7:53].

This is the manner in which the Lord, through angels, presently governs the whole of the universe.  This is also the manner in which the Lord, through man, will govern this earth during the Millennium and rule beyond this earth out in the universe during the ages following the Millennium.  The Lord, throughout this time, will continue to govern the whole of the universe, in an unchanged manner [Genesis 1:26-28; Job 1:6-7; 2:1-2; Revelation 3:21 (man’s rule beyond the Millennium is dealt with in Ch. 36,  The Eternal Ages)].

Thus, since the actions of angels acting under fixed laws become the actions of the Lord as well, in one respect it is immaterial whether the angel which is seen in Revelation 10 is viewed as an angel or as the Lord.  The end result would be the same.  Either way, these actions would be no more or no less the Lord’s actions; i.e., either way, these actions would be those of the Lord.)

2)  The Scroll, Bitter and Sweet

Then, the end of the matter — John taking the scroll out of the angel’s hand and eating it (Revelation 10:8-10) — is explained by both the context and that which is seen in the counterpart to this passage in Ezekiel 2:8-3:4.  A scroll is taken and eaten in both passages (though not a redemptive scroll in Ezekiel), with sweetness resulting in both instances.  And, contextually, in both passages, this can only have to do with Israel ultimately being brought to the place of repentance (cf. Ezekiel 36; 37; 38; 39; Revelation 12; 17; 18; 19 [19a]).

The bitterness seen in Revelation 10:9-10 is seen in Ezekiel by continuous references to Israel’s unrepentant condition.  Then, both books end the same way — with the nation’s repentance, referred to as sweetness; and with the Messianic Era ushered in.

a)  Unrepentance, Repentance

The complete story of Israel — in the nation’s unrepentant state, followed by the nation’s repentance — is seen time after time in the Old Testament, beginning with Moses, continuing in the Psalms, and ending in the Prophets.

The book of Revelation, in this respect, doesn’t present anything new at all.  Rather, the book is simply an opening up and unveiling of that which is previously seen throughout numerous parts of the Old Testament.

Isaiah begins his prophecy in this manner, presenting Israel in this unrepentant state (Isaiah 1:4ff); but he then calls attention to a future day when repentance will occur, with the Messianic Kingdom being ushered in (Isaiah 1:25-2:5).  And, at the outset, this tells the reader what Isaiah’s prophecy is about.

Jeremiah’s prophecy is structured after a similar fashion.  The first part of the prophecy has to do centrally with Israel’s condition in the nation’s unrepentant state (Jeremiah 1-29).  But then matters change, and the Lord begins to tell His people what He will one day do following their repentance (Jeremiah 30; 31; 32; 33).

Ezekiel’s prophecy, as has been shown, is also structured the same way, which is characteristic of all the Prophets.

And one could only expect the book of Revelation to be structured the same way, which is exactly what is seen in this book.

b)  The Rainbow

There is a rainbow in connection with God’s throne and Glory in Ezekiel 1:26-28 that depicts exactly the same thing as the rainbow on the angel’s head in Revelation 10:1.

This rainbow, in both places, anticipates the sweetness seen in both passages, not the bitterness.  This rainbow anticipates that which is seen in Ezekiel 3:3 and Revelation 10:9-10.  And that which is depicted by the rainbow in both passages, in turn, is seen realized at the end of both books (cf. Ezekiel 40-48; Revelation 20 [a]).

Chapter 20

The Two Witnesses

Then I was given a reed like a measuring rod. And the angel stood, saying, “Rise and measure the temple of God, the altar, and those who worship there.

But leave out the court which is outside the temple, and do not measure it, for it has been given to the Gentiles. And they will tread the holy city underfoot for forty-two months.

And I will give power to my two witnesses, and they will prophesy one thousand two hundred and sixty days, clothed in sackcloth.”

 These are the two olive trees and the two lampstands standing before the God of the earth. (Revelation 11:1-4)

Revelation 11 opens with introductory remarks concerning the Temple which will be constructed by the Jewish people during the first year of the Tribulation.  Daniel 8:11-14 reveals that sacrifices in a rebuilt Temple will commence seven months and ten days (220 days) following the beginning of the Tribulation, following the man of sin ratifying a seven-year covenant with “many” in Israel.  Then, sacrifices in accord with the Mosaic economy will continue for two years ten months and twenty days (1,040 days) before the man of sin breaks his covenant and stops the sacrifices by and through a desecration and subsequent destruction of the Temple cf. Daniel 9:26-27; 11:31; Matthew 24:15; 2 Thessalonians 2:3-4)

(To arrive at the preceding figures, subtract the 2,300 days in Daniel 8:14 from 2,520 days [the total number of days in the seven-year Tribulation, using thirty-day months].  This will leave 220 days, or seven months and ten days, the time that it will take to rebuild the Temple, establish the priesthood, and begin offering sacrifices.  The 2,300 subsequent days, the days in Daniel 8:14, form the total time from that point to the end of the Tribulation, which is divided into two parts referred to by “the daily sacrifices” [first part] and “the transgression of desolation” [second part] in the previous verse [Daniel 8:13].

The words “the daily sacrifices” has to do with that part of the 2,300 days during which sacrifices in a rebuilt Temple will be offered [from the time they begin until the middle of the Tribulation, for two years ten months and twenty days, or 1,040 days].

Then, “the transgression of desolation” has to do with the time following the man of sin breaking his covenant, causing the sacrifices to cease, and not only desecrating but destroying the rebuilt Temple.  This will occur exactly in the middle of the Tribulation [after three and one-half years, after 1,260 days, with three and one-half years left, with 1,260 days left].

Thus, the 1,040 days, during which sacrifices will be offered, comprise the first part of the 2,300 days; and the 1,260 days [or, as in the text, “forty-two months”], during which there will no longer be sacrifices, for the Temple will have been destroyed and the Jewish people dispersed, comprise the last part of this period.

And the cleansing of the sanctuary [Daniel 8:14] will occur at the full end of the 2,300 days, which is synonymous with the time Daniel’s Seventy-Week prophecy in the next chapter ends [Daniel 8:24-27].  This cleansing of the sanctuary will occur at the same time and be inseparably related to the things enumerated in Daniel 8:24 of this subsequent Seventy-Week prophecy.)

Following introductory remarks concerning the rebuilt Temple, Revelation 11 leads into events during each of the three-and-one-half-year parts of the Tribulation.  That which occurs during the last three and one-half years of the Tribulation is mentioned first (Revelation 11:2).  This is then immediately followed by a number of verses detailing that which occurs during the first three and one-half years of the Tribulation (Revelation 11:3-14).  Thus, though this part of the chapter begins by briefly mentioning that which occurs during the last half of the Tribulation, the chapter is centrally about that which occurs during the first half.

Mentioning or dealing with the last first, and the first last (cf. Matthew 20:16) is seen in different ways, at different times, in Scripture.  One way is by and through God rejecting the first and establishing the second (e.g., rejecting the earth’s first ruler and establishing the second, rejecting the first man and establishing the second, rejecting the first birth and establishing the second, etc.).  But the text concerns itself more with the manner in which things are listed, which can be seen in the manner in which individuals and undoubtedly other things are listed at the beginning of Scripture (e.g., the order in which the birth of sons listed in Genesis 5:32; 11:26 occurred, or the order in which cities listed in Genesis 10:10 were apparently built).

Note that the three sons of Noah in Genesis 5:32; 6:10 and the three sons of Terah in Genesis 11:26-27 are listed in the reverse order of their birth.  The first (oldest son) is listed last and the last (youngest son) is listed first.  This can easily be shown through that stated in other verses about one or more of these sons
(cf. Genesis 5:32; 7:6; 10:21; 11:10 for Noah and Genesis 11:26, 32; 12:4 for Terah).

And this same reverse order would apparently hold true as well for such things as the order in which the four cities listed in Genesis 10:10 were built.  All four cities are said to form the beginning of Nimrod’s kingdom, with the last city listed (Calneh) probably being the first of the four built and the first city listed (Babel) probably being the last of the four built.

(To illustrate how knowing the preceding can sometimes help in biblical interpretation, note that this reverse order would exist as well for the order of the birth of the four sons of Ham listed in Genesis 10:6.  “Canaan” is mentioned last.  Thus, Canaan would be Ham’s oldest son, his firstborn.  And this fact is quite evident from Noah’s curse concerning “a servant of servants [i.e., ‘the lowest of servants’]” pronounced upon Canaan, resulting from an act committed by Ham, Canaan’s father [Genesis 9:20-25].

Noah didn’t look down a line of four sons [the way they are listed in Genesis 10:6] and curse the youngest son.  No!  It appears evident that Canaan was the only son that Ham had at this time, which would apparently have been no more than several years following the Flood [giving Noah time to plant a vineyard and grow grapes, and giving Ham time to begat one son].  And knowing that Canaan was Ham’s firstborn [probably born during the Flood (cf. Genesis 7:13; 9:18)] and evidently the only son Ham had at this time is vital to a correct, contextual, understanding of the passage.

Why didn’t Noah curse Ham since he was the one who had committed the act?  The reason is given in the context. God had previously blessed Noah and his three sons [Genesis 9:1], and Noah couldn’t curse the one whom God had blessed.  Thus, Noah did the only thing that he could do.  Noah cursed Ham’s son, Canaan.  And it is evident from the context that this was a curse upon Ham’s entire seed, not just upon his firstborn.

Three inseparably related prophecies are seen in that which Noah stated about each of his sons in Genesis 9:25-27.  These prophecies, as evident from their contextual setting and content — dealing with a new beginning in the human race, necessitating all-inclusiveness — have to do with federal headship and the prophetic destinies of races comprising nations, with the prophecies in this respect not limited to the three individuals in the prophecies but to their descendants as well.

And to understand how God has worked out the preceding in these prophecies, note the prophecies in Genesis 9:26-27 concerning both Shem and Japheth.  Shem is seen as the only son with a God [Genesis 9:26], and Japheth is to be enlarged [Genesis 9:27].  This is seen today in and through a nation descending from Shem [the Jewish people] being the only nation with a God [Exodus 3:6; Psalm 72:18; 96:5; Ephesians 2:11-12], and in and through Japheth’s descendants populating a large part of the globe.

For more information on the preceding, refer to the author’s two pamphlets, Sons of Noah by Arlen Chitwood, Part I and Part II.)

Forty-Two Months
Twelve Hundred Sixty Days

As previously seen, the expression “forty-two months” is used first in Revelation 11 relative to events during the last half of the Tribulation (Revelation 11:2).  Then the expression “a thousand two hundred and sixty days” is used last relative to events during the first half of the Tribulation (Revelation 11:3).  These are just two ways of expressing the same length of time, and they should not necessarily be thought of as ways that the Spirit used to show that events having to do with one belongs in a different half of the Tribulation than events having to do with the other.  This is determined and made plain by the events themselves, not by two different ways of saying the same thing.

Remaining within the order seen in verses two and three (the last first, and the first last), Jerusalem is to be trodden under foot by the Gentiles for forty-two months, 1,260 days.  At the beginning of this period (beginning in the middle of the Tribulation), following the man of sin breaking his covenant with “many” in Israel and desecrating the Temple, both the Temple and the city of Jerusalem will be destroyed (Daniel 9:26; ref. Ch. 12, Daniel’s Seventy Weeks).

Matthew’s and Mark’s Olivet Discourse accounts surrounding events during this time center on the Temple and the people in Judaea (Matthew 24:15ff; Mark 13:14ff).  Luke’s account though is different.  Luke’s Olivet Discourse account centers on the city of Jerusalem, the people of Judaea, and provides information surrounding Jerusalem being trodden under foot by the Gentiles in Revelation 11:2.  Note the way Luke’s account reads:

But when you see Jerusalem surrounded by armies, then know that its desolation is near.

Then let those who are in Judea flee to the mountains, let those who are in the midst of her depart, and let not those who are in the country enter her.

For these are the days of vengeance, that all things which are written may be fulfilled.

But woe to those who are pregnant and to those who are nursing babies in those days! For there will be great distress in the land and wrath upon this people.

And they will fall by the edge of the sword, and be led away captive into all nations. And Jerusalem will be trampled by Gentiles until the times of the Gentiles are fulfilled. (Luke 21:20-24).

The preceding verses are not dealing with events in 70 A.D. (the destruction of Jerusalem by Titus and his Roman legions), as advanced by many commentators. These verses in Luke’s Olivet Discourse account parallel the referenced verses in Matthew’s and Mark’s Olivet Discourse accounts, which have to do with events during the future Tribulation.

Aside from the preceding, these verses in Luke have to do with a time when “all things which are written may be fulfilled,” something that didn’t occur through the events of 70 A.D.

And, beyond that, these verses have to do with a time when Jerusalem is going to be “trodden down of the Gentiles, until the times of the Gentiles be fulfilled.” This perfectly parallels Revelation 11:2, which has to do with the last three and one-half years of the Tribulation, with the Times of the Gentiles ending with the end of the Tribulation and the corresponding end of Man’s Day.

One need only look at conditions in Jerusalem today to know that Luke 21:20-24 cannot have to do with events of 70 A.D.  From the beginning to the end of events depicted in these verses, Jerusalem is to be trodden down by the Gentiles until the Times of the Gentiles is brought to an end.

Man is still living during the Times of the Gentiles today, and Jerusalem is not presently being trodden down of the Gentiles.  Thus, all that is stated in these verses has to be placed at a future time, in line with that which is seen in corresponding Scripture.

On the other hand, the ministry of the two witnesses can’t occur during the last half of the Tribulation.  There would be no Jews in Jerusalem or the surrounding area to which they could minister during this time.  Their ministry can only occur during the first half of the Tribulation, for their ministry will be to the Jewish people, and it will be centered in the capital of Jewry, in Jerusalem.

This is evident, if for no other reason, by how they are first described in Revelation 11:

These are the two olive trees and the two lampstands standing before the God of the earth. (Revelation 11:4)

This is a reference drawn from the fifth of eight visions recorded in the opening part of the book of Zechariah (Zechariah 4:1-14).  These are visions revealed to and recorded by Zechariah following the return of a remnant from the Babylonian captivity.  And the subject matter of the eight visions (Zechariah 1:7-6:8) is governed by the manner in which they are introduced (Zechariah 1:1-6), which, in turn, governs the subject matter of the book itself.

These eight visions are introduced by the Lord’s statement surrounding Israel’s past disobedience, the result of this disobedience, the call for repentance, and that which will occur following Israel’s repentance.

Disobedience resulted in the Times of the Gentiles, and repentance would ultimately be effected by and through Gentile persecution during this period.

Then, the visions begin immediately following this and continue uninterrupted until all eight visions have been completed.

These visions have to be understood in the light of the manner in which they are introduced.  They have to be understood in the light of Israel’s past disobedience, which has resulted in the Times of the Gentiles; and they have to be understood in the light of the reason for the Times of the Gentiles — Israel not only reaping the consequences of her actions, but the nation ultimately being brought to the place of repentance — and that which will occur once God’s purpose for this period is realized.  These visions, understood contextually, must be looked upon as having to do with Israel and the nations during and at the end of the Times of the Gentiles.

Though God drove His people out among the nations, to effect repentance, the principles set forth in Genesis 12:3 remain.  God will use Gentile persecution to bring about repentance, but He will also subsequently judge the Gentiles because of this persecution.

Summarily, these visions bridge the centuries of time between the first and last kings of Babylon during the Times of the Gentiles.  They have to do with different facets of Israeli persecution at the hands of the Gentiles, with the principles set forth in Genesis 12:3 ultimately being worked out and realized.  They have to do with Israel ultimately being brought to the place of repentance, the Times of the Gentiles being brought to an end, and Gentile persecution of Israel being fully dealt with.

Only then will Israel occupy her proper place at the head of the nations in a restored theocracy, with the nations being blessed through Israel.

That, in short, is how the eight visions in Zechariah must be understood.  Each presents a different facet of the matter, and all of the visions together form a composite picture of that which God revealed through Zechariah concerning Israel and the nations.

Thus, knowing that the ministry of the two witnesses will be the fulfillment of Zechariah’s fifth vision, and understanding the subject matter of these visions, one can know that their ministry will have to do with the same people and subject matter as seen in all eight visions.  It will have to do with the Jewish people, their past disobedience and the result, a call to repentance, and that which awaits both Israel and the nations following Israel’s repentance.

Furthermore, the two witnesses appear textually to be the ones directly responsible for the conversion of the 144,000 Jews who will minister worldwide to the Gentiles during the last half of the Tribulation.  And bringing about the conversion of this remnant might very well be the central focus of their ministry.  Note that there is a point when the two witnesses will have finished their testimony (Revelation 11:7), which may very well have to do with the last of the 144,000 being saved and sealed (Revelation 7:1-8).

(Two subsequent chapters in this book [Chapters 21, A Woman, a Dragon, a Male Child and 26, The One Hundred Forty-four Thousand], dealing with material in Revelation 12; 14, center on the ministry of the 144,000 and show an inseparable connection with Revelation 11.  In one sense of the word, chapter eleven provides introductory material for that seen in these two following chapters.)

Ministry of the Two Witnesses

Remember the Law of Moses, My servant, which I commanded him in Horeb for all Israel, with the statutes and judgments.

Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the LORD.

And he will turn the hearts of the fathers to the children, and the hearts of the children to their fathers, lest I come and strike the earth with a curse. (Malachi 4:4-6)

Different, though similar, expressions are used in Scripture to depict all of Scripture — e.g., “To the law and to the testimony” (Isaiah 8:20); “Moses and all the prophets,” “the law of Moses, and the prophets, and the psalms” (Luke 24:27, 44); or “Moses and the prophets” (Luke 16:29, 31).

By placing Moses and Elijah together in the last three verses in the Old Testament, all of Scripture is once again in view.  The Law was given through Moses, and Elijah was one of the prophets.

Then there are a series of events of equal significance concerning these two men that will occur yet future, at two different periods of time.

One has to do with a manifestation of signs by two prophets (the two witnesses) during the Tribulation, along with an evident counter manifestation of signs by the false prophet (Revelation 11; 13).  And, comparing Scripture with Scripture, these two prophets could only be identified as Moses and Elijah.

(These two prophets are “the two anointed ones” in Zechariah’s fifth vision [Zechariah 4:1-14].

Because of the importance of Elijah’s future ministry to Israel, as seen in Malachi 4:5-6, it would appear strange indeed if he were not mentioned someplace in Revelation 6-19a [that section of the book covering the Tribulation].  And, in the light of other Scripture, it would appear equally strange if Elijah appeared unaccompanied by Moses.

And Revelation 11:3-12 is the only place throughout these fourteen chapters of the book where we have two men of this nature appearing to Israel during this time.  Also, signs associated with their ministry reflect back on signs performed by Moses and Elijah [Revelation 11:6].)

Also, inseparably connected with the preceding and inseparably connecting these two men for all time in relation to Israel and the theocracy, there are only two instances in all of the Old Testament (in Moses and the Prophets) where God empowered individuals to perform supernatural “signs.”  The first occurred under Moses and his successor Joshua, and the second occurred under Elijah and his successor Elisha.

The first occurred in connection with the Jewish people and the theocracy — the Jewish people leaving Egypt with a view to realizing an inheritance in a theocracy in another land.  Thus, a first-mention principle was established at this point in Scripture regarding signs, which can never change.  Accordingly, any future manifestation of signs, through individuals empowered to perform these signs, could only have to do with the Jewish people, with the theocracy in view.

Remove either (the Jewish people or the theocracy), and signs of the nature seen in Scripture cannot exist.  Both Israel and the kingdom must be in view together for these supernatural signs to exist.

This is why exactly the same thing is seen by and through a manifestation of signs during Elijah’s and Elisha’s ministries.  This was one of the darkest days in Israeli history.  Ahab and his wife Jezebel had led the people completely away from God, into Baal worship.  The theocracy was in existence, though in a divided kingdom.  And the manifested signs had to do with Israel and the kingdom (a call for the people to return to the God of their fathers).

The same thing was seen in the gospel accounts and the book of Acts during the offer and reoffer of the kingdom to Israel — an unparalleled manifestation of signs.

And the same thing will again be seen during the first half of the Tribulation, by and through the ministry of the two witnesses, by and through the ministry of Moses and Elijah to Israel during this period.  And the signs will, they must, have to do with Israel and the kingdom during this future time.  The kingdom will be in the offing.  The time will be at hand when the kingdom will be restored to a repentant and converted nation.

1)  John and Elijah

Many Bible students have trouble understanding that John only came “in the spirit and power of Elijah” and did not fulfill any of the Old Testament prophecies pertaining to Elijah.

John clearly stated that he wasn’t Elijah (John 1:21).  Jesus, on the other hand, said that he was Elijah
(Matthew 11:10-14; 17:10-13).  But there was an “if” in connection with John being identified as Elijah by Christ in Matthew 11:14 — “if you will receive . . . .”

Elijah is to be Christ’s forerunner at the time Israel receives her Messiah.  God, in His foreknowledge, knew what the nation would do at Christ’s first coming.  Thus, John was sent “in the spirit and power of Elijah,” but not in fulfillment of any prophecies about Elijah.

(Scripture sometimes has near and far fulfillments of events in the preceding respect.  Note Hosea 11:1 and Matthew 2:15 for example — “Out of Egypt have I called my Son.”  The prophecy in Hosea is clearly about Israel, God’s firstborn son, at the time of the Exodus.  In Matthew though, the prophecy was fulfilled by God’s other firstborn Son, at the time He was removed from Egypt as a child.)

The fulfillment of that which is seen in Isaiah 40:3; Malachi 3:1; 4:5-6 can only occur at a time when the Jewish people receive their Messiah.  Note the context of Isaiah 40:3; it is millennial.  Also, note that which Elijah will do in Malachi 4:6, which John didn’t do in his ministry.

Elijah, exactly as he did with the prophets of Baal on Mount Carmel in 1 Kings 18:25ff, will turn “the heart” of the Jewish people back to their fathers (back to believing the prophets), and “the heart” of their fathers (the prophets) back to the Jewish people.  Note the direct statement regarding this in the historical account following the fire falling from heaven on Mount Carmel (cf. 1 Kings 18:37-39; Malachi 4:5-6).

John, as Christ’s forerunner at His first coming, aside from a near fulfillment of Isaiah 40:3, failed to fulfill any of the prophecies pertaining to Elijah.  Thus, through any sound system of biblical interpretation, John cannot possibly be seen fulfilling the Old Testament prophecies concerning Elijah.

 Elijah will come yet future, fulfilling Isaiah 40:3; Malachi 3:1; 4:5-6.  And, once again, he will be instrumental in turning the people from unbelief to belief in Israel, possibly in a similar manner to the way he accomplished this on Mount Carmel over 2,800 years ago (1 Kings 18:25-39).

2) Moses and Elijah, During the Tribulation

When Elijah returns to minister to the Jewish people before “the coming of the great and dreadful day of the Lord,” he will be accompanied by Moses, both during the Tribulation and with Christ following the Tribulation.  And his fulfilling the passages in Isaiah and Malachi may very well occur both during and following the Tribulation when both he and Moses return with Christ, for events throughout this period will occur prior to “the great and dreadful day of the Lord.”

(For information concerning when the Day of the Lord begins, which will follow the Tribulation and Christ’s return, refer to Chapters 4, In the Lord’s Day (1), and 5, In the Lord’s Day (2).
 
“The great and dreadful day of the Lord” would refer more specifically to that time when Gentile world power is destroyed following Christ’s return.  See Ch. 15, The Great Seismos in this site, or page 188 in my book, The Time of the End by Arlen Chitwood.)

During the Tribulation (first half), Moses and Elijah will minister to Israel.  They will evidently be instrumental in the conversion of the 144,000 Jews who are to proclaim the gospel of the kingdom to the Gentiles worldwide during the last half of the Tribulation (Revelation 7; 12; 14).  As well, they will evidently confront Antichrist and his false prophet, through supernatural powers, signs (cf. Revelation 11:3-6; 13:13-15).

But the entire nation being brought to the place which Elijah brought them in history on Mount Carmel will await Moses and Elijah’s return with Christ at the end of the Tribulation.

At the end of their ministry during the Tribulation, Moses and Elijah will be slain.  And this may very well be the time when Antichrist breaks his covenant with Israel and turns against the Jewish people in all his fury, as seen in Matthew 24:15ff (cf. Revelation 11:13).

Three and one-half days following their death, Moses and Elijah will be raised from the dead and be removed into the heavens, waiting for Christ’s return three and one-half years later.

(For additional information pertaining to Moses and Elijah returning with Christ at the end of the Tribulation, refer to the author’s book, Bible One - Arlen Chitwood's Coming in His Kingdom, Ch. 1 and Ch. 4 or in this site The Son of Man Coming in His Kingdom.)

Biblical prophecy places Israel’s repentance near the end of the Tribulation and the birth of a nation following Christ’s return at the end of the Tribulation.

Moses and Elijah’s ministry to Israel during the first half of the Tribulation may very well be of such a nature that over three years following their ministry, near the end of the Tribulation, in Israel’s darkest hour, their prior ministry will play a part in the entire nation turning to and calling upon the God of their fathers (exactly as seen in the type in Exodus 2:23).  And, exactly as seen in the type, when the Jewish people do this, God will hear, remember His covenant with Abraham, Isaac, and Jacob, and send the One greater than Moses back to His people (Exodus 2:24ff; cf. Zechariah 12:10ff).

The following Word Document is SAFE to open:  Witnesses, The Two, in Revelation by Arlen Chitwood.docx

Chapter 21

A Woman, a Dragon, a Male Child

Now a great sign appeared in heaven: a woman clothed with the sun, with the moon under her feet, and on her head a crown of twelve stars.

Then being with child, she cried out in labor and in pain to give birth.

And another sign appeared in heaven: behold, a great fiery red dragon having seven heads and ten horns, and seven diadems on his heads.

His tail drew a third of the stars of heaven and threw them to the earth. And the dragon stood before the woman who was ready to give birth, to devour her child as soon as it was born.

She bore a male child who was to rule all nations with a rod of iron. And her child was caught up to God and His throne.

Then the woman fled into the wilderness, where she has a place prepared by God that they should feed her there one thousand two hundred and sixty days. (Revelation 12:1-6).

Revelation 11; 12 must be studied together.  The former chapter introduces the latter chapter, and the latter chapter provides additional details and commentary for the former chapter.

Revelation 11 began by calling attention to the whole of the seven-year Tribulation, divided into two equal parts, two equal periods of three and one-half years.  Events during the latter half of the Tribulation were briefly mentioned first — the Gentiles treading the city of Jerusalem under foot (Revelation 11:2).  Then, a single series of events was singled out to cover the first three and one-half years — the ministry of two individuals sent from heaven to earth to bear witness to the Jewish people immediately before they entered into their darkest hour (Revelation 11:3).  And part of the chapter was then given over to providing details concerning the ministry of these two witnesses (Revelation 11:4-12).

Then Revelation 12 picks up where Revelation 11 left off and provides details and commentary concerning events surrounding Israel and the nations immediately before and during the time referenced in Revelation 11:2 — during that time when Jerusalem would be trodden under foot by the Gentiles for three and one-half years, the last half of the Tribulation.

As well, Revelation 12 is also integrally arranged in a similar manner.  The first six verses provide the complete story, with the remainder of the chapter forming commentary.  The first three verses (Revelation 12:1-3), forming a continuation from the previous chapter, lead into and form the background for the three verses that follow (Revelation 12:4-6).  Then the commentary which is seen in the remainder of the chapter has to do with these latter three verses.

Revelation 12:7-12 provide commentary for Revelation 12:4; Revelation 12:13 provides commentary for Revelation 12:4-5; Revelation 12:14-16 provide commentary for Revelation 12:6; and Revelation 12:17 somewhat covers the whole of the matter and provides commentary for all three of these verses.

Then subsequent chapters, particularly Revelation 13; 14; 17;  through the first part of Revelation 19, continue this commentary.  All of these chapters (Revelation 11; 12; 13; 14; 17; 18; 19 [19a]) are inseparably tied together in this respect and must be studied as a unit, with any one part being incomplete when separated from the other parts.

Identity of the Woman, Dragon, and Male Child

Metaphors are used extensively throughout Revelation 12, which is something seen throughout the book of Revelation and throughout Scripture in general.  That is to say, the “woman” is not a literal woman but is descriptive of someone or something else; and so it is with the “dragon” and the “male child.”  All three have to do with things that are literal, which, in themselves, are descriptive of that which they are referencing.  And that being depicted by all three metaphors is clearly made known in the chapter itself, by comparing Scripture with Scripture.

Metaphors are used in Scripture in a completely consistent manner, and man is never left to his own imagination as to that which God is depicting by and through the use of metaphors.  The texts, contexts, and/or related Scripture elsewhere will always shed light on the matter, revealing how the metaphors are being used.

1)  The Woman

The “woman” can easily be identified as Israel by and through a number of means.

The “woman” — in association with the sun, the moon, and the stars — is presented within the scope of Joseph’s second dream in Genesis 37:9.  The typology and the symbolism in this verse in Genesis have to do with Christ and Israel (cf. Genesis 37:10) — Christ ruling over Israel during the Messianic Era, with regality also shown relative to Israel.

In Revelation 12:1, the woman and the symbolism have to do with Israel and the nations (cf. Revelation 6:12-17; 12:3) — Israel ruling over the nations during the Messianic Era, with regality also shown relative to the nations.

Israel in Revelation 12:1, unlike in Genesis 37:9, is seen clothed with the sun (symbolizing the main governing power), the moon under her feet (symbolizing Gentile powers subject to Israel [cf. Psalm 110:1-2; Revelation 6:12-17]), and a crown of twelve stars upon her head (further showing regality by and through the use of a “crown” and ”twelve stars” [the number of governmental perfection, with the stars also showing governing powers, regality]).

(There are two words for “crown” in the Greek text of the New Testament — stephanos and diadema.  The former word [stephanos] would be used of an individual not actually seated on the throne and holding the scepter, not reigning at the present time, though in a position to reign; the latter word [diadema] would be used of one actually seated on the throne and holding the scepter, one presently reigning.

The word used for crown in the text of Revelation 12:1 is stephanos, indicating a present non-reigning position for the woman, for Israel, but also indicating that this woman is in a position to hold the scepter and reign at a future time [cf. Revelation 17:18].  And at that future time the “crown of twelve stars” would no longer be described by the use of the word stephanos but, rather, by the use of the word diadema.

For additional information on the two Greek words for “crown,” along with additional information on the symbolism used with the woman in Revelation 12:1, refer to Ch. 7, Crowns Cast Before God’s Throne and Ch. 29, God's Firstborn Son.)

The woman is further seen with child, “in labor and in pain,” awaiting deliverance (Revelation 12:2).  This, of course, has to do with the woman in labor, about to give birth, about to bring forth the male child
(Revelation 12:4).

Then the woman, following the birth of the male child (Revelation 12:5), is seen fleeing into the wilderness where she has “a place prepared by God”; and she would be divinely cared for and protected in this place during the last three and one-half years of the tribulation (Revelation 12:6, 14).  This has its parallel in Matthew 24:16-22; Mark 13:15-19; Luke 21:21-24, which, as well, has to do with Israel during the last half of the Tribulation.

Thus, in complete keeping with what this part of the book of Revelation is about — Israel and the nations, as Satan continues his rule through the nations — the identity of the woman is seen at every turn.

2)  The Dragon

The identity of the “dragon” in Revelation 12:3-4 is seen in the subsequent commentary part of the text itself.  The “dragon” is identified as the devil, Satan (Revelation 12:9).  He is the one seen back in Revelation 12:3, ruling through the nations in the kingdom of the beast when this man rises to power as world ruler near the middle of the Tribulation.

In Revelation 6 the beast was seen riding forth on a white horse, “conquering and to conqueror.”  In this opening part of the Tribulation, he was seen wearing a “crown,” described through the use of the word stephanos.  This man’s aspirations at the time were worldwide dominion.  But achieving his goal and wearing a crown described by the word diadema waited for a future date.  It waited for conquest after conquest.

Then, in Revelation 12, this man is brought to the forefront again and is now seen wearing the diadem that he had sought.  Note in Revelation 12:3 that all seven heads of the beast are crowned (cf. Revelation 17:9-12), and the word used for “crown” in the Greek text is diadema, not stephanos as used relative to Israel in Revelation 17:1.  Further, the “ten horns,” depicting this man’s ten-kingdom federation, are seen crowned with diadems in Revelation 13:1.

Thus, the man previously seen riding forth when the first seal of the seven-sealed scroll was broken, wearing a crown depicted by the word stephanos, will now have achieved the power that he sought three and one-half years earlier — worldwide dominion.

In Revelation 12:3, this man’s kingdom is seen so closely aligned with Satan that the dragon himself is depicted as having the seven crowned heads and ten crowned horns.  This is how inseparable Satan, the one ruling through the nations during Man’s Day, is seen aligned with the final form of Gentile world power at the end of Man’s Day.  And Satan will give to this man controlling the final form of Gentile world power “his power, his throne, and great authority” (Revelation 13:2).

3)  The Male Child

Most commentators and Bible teachers dealing with Revelation 12 identify the “male child” as Christ, also brought forth by Israel.  This is done mainly on the basis of two things said about the male child in Revelation 12:5.  The male child is destined “to rule all nations with a rod of iron”; and, following his birth, the male child is “caught up to God and His throne.”  Both would appear to identify the male child as Christ.  Christ, brought forth by Israel (as the male child was brought forth by Israel), is destined to rule the nations as described in the text (Psalm 2:6-9); and Christ, as well, ascended to the same place described in the text
(Psalm 110:1; Acts 1:9; 7:56).

Then again, co-heirs with Christ have a similar connection with Israel, are given the same promise relative to ruling the nations, and will be caught up into heaven as well (Galatians 3:29; 1 Thessalonians 4:16-17; Revelation 2:26-27).  And this has led some commentators and Bible students to associate the male child with Christians being removed in what they would see as a selective rapture of Christians (though this would be completely out of place, for all Christians will have previously been removed from the earth; and, aside from this fact, a selective rapture is not taught in Scripture anyway).

But, after all is said and done, bear something in mind.  The “woman” and the “dragon” are identified in the chapter.  And the same should be expected concerning the identity of the male child as well, which is exactly what can be found.  The male child is unquestionably identified later in the chapter, and a proper identity will open parts of Revelation 7; 11; 14 to one’s understanding (plus verses in the Olivet Discourse accounts, along with parts of the Old Testament), which would otherwise remain closed. 

With that in mind, note what the text and context have to say and teach about the matter.

First, the reference to a “male child,” used as a metaphor, must be in complete keeping with how both the “woman” and the “dragon” are used as metaphors in the chapter.  And doing this would automatically discount any teaching that the male child is a reference to Christ.  If Christ is being referenced, then the expression is not really being used as a metaphor in the same sense that the other two are being used, for Christ was brought forth by Israel as both a “male” and a “child,” or a “son” (literal rendering from the Greek text in Revelation 12:5 is “a son, a male,” with the Greek word for “child” also used in the text and context [Revelation 12:4-5]).

But the preceding, contextually, is really inconsequential.  Any thought that the male child is a reference to Christ is nullified by the context on both sides of the text.  Note the timing of the birth of the male child in Revelation 12:5.  The male child’s birth occurs after Satan and his angels have been cast out of their abode in the heavens, which places this birth just before or in the middle of the Tribulation (Revelation 12:4); and it occurs immediately before Israel flees into the wilderness at the full end of the 1,260 days covering the first half of the Tribulation (Revelation 12:6).  Also, the birth of the male child will occur either very near or at the time when the two witnesses in chapter eleven are slain, which is also at the full end of the first 1,260 days of the Tribulation.

But how is the male child identified in Revelation 12?  The male child is seen following the woman fleeing “into the wilderness” Revelation 12:14) as “the rest of her [the woman’s] offspring, who keep the commandments of God and have the testimony of Jesus Christ” (Revelation 12:17 [seen also in Revelation 11:13]).  And that which is stated about the “the rest of her offspring” in Revelation 12:17 would also identify them with the 144,000 in Revelation 7; 14.

(This birth and identity of the male child will be further developed in the next part of this chapter, where different things in both Revelation 11; 12 will be tied together.)

The Great Seismos

In the same hour there was a great earthquake [Greek: seismos], and a tenth of the city fell. In the earthquake [seismos] seven thousand people were killed, and the rest were afraid and gave glory to the God of heaven. (Revelation 11:13)

The Greek word seismos, used twice in the preceding verse, has to do with “a shaking,” “an agitation”; and that which is being shaken has to be understood contextually.  The word seismos is consistently used after only one fashion in its four other appearances in the book of Revelation 6:12; 8:5; 11:19; 16:18.  The word is consistently used in connection with judgment related to regal power, particularly in connection with God’s judgment upon the kingdom of the beast (e.g., Revelation 6:12), though Israel is seen in the picture as well (e.g., Revelation 16:18-19a).  And it is evident that the word seismos is used after the same fashion in Revelation 11:13, referring to a shaking of powers in both the heavens and upon the earth, not with an earthquake (ref. Ch. 15,  The Great Seismos and Ch. 18,  Silence in Heaven (3)).

(Note also that in Matthew’s, Mark’s, and Luke’s Olivet Discourse accounts, depicting events during the Tribulation, the same thing is also true [Matthew 24:7; Mark 13:8; Luke 21:10-11].  The word seismos is used in each instance in connection with regality, with governmental powers, not with the earth [not with an earthquake].)

The word “hour,” seen in Revelation 11:13, is used in Scripture in a similar sense to the way “day” is used.  “Day” is used referring to both a twenty-four-hour period and a longer period of time (e.g., Matthew 16:21; 17:1; 27:40; John 8:56; 14:20; 16:23, 26), and “hour” is used referring to both a sixty-minute period and a longer period of time (e.g., Matthew 20:3, 5-6, 9; 24:42, 44, 50).  And these two words are used by numerous cultures after these same two fashions today (e.g., note the way “today” is used in the preceding sentence).

The expression, “the same hour,” seen in this verse, must be understood both textually and contextually.  The reference, evidently, is not to a sixty-minute period surrounding the resurrection and ascension of the two witnesses but to a longer period of time (understood more in the sense of “during that time [the word ‘same,’ KJV/NKJV, is not in the Greek text]”).  A number of Greek manuscripts also have the word for “day” instead of “hour” in this verse, which, if this is the correct rendering, would also have to be understood the same way.

This is borne out by what the verse goes on to say.  During that time which is referenced in the verse there was a great shaking.  Contextually, this great shaking could only have begun to occur no later than when the beast overcame and killed the two witnesses, possibly shortly before this time. In this respect, the time in view would encompass several days.

Revelation 12 then deals with and describes this shaking by relating details concerning the war in heaven (Revelation 12:4, 7-9) and details concerning the woman being driven from her capital city and land (Revelation 12:13-14).

Both have to do with powers being shaken — the incumbent ruler with his angels being cast out of the heavens onto the earth, and the crowned woman, who is about to take the scepter, being driven from her city and land.

Then reference is made to three things connected with this shaking:

1)   A tenth part of Jerusalem falls.

2)   Seven thousand are slain in the city.

3)   Those comprising the “rest” (KJV: “remnant”) are terrified (an intensified form of the word for “frightened” is used in the Greek text). 

Note that “tenth” and “seven thousand” are numbers showing completeness.  The numbers undoubtedly are not used referring to a tenth of the city falling in an earthquake, leaving seven thousand slain.  Rather the statements would be similar to that which is seen in Zechariah 8:23 where the number ten (“ten men”) is used to show completeness, signifying those comprising “every language of the nations” (i.e., all those throughout the Gentile nations).

As in other parts of the book of Revelation, it is apparent that numbers are being used to show completeness.  And, in the light of the context and related Scripture, these numbers would show the complete destruction of the city, and the complete uprooting of the Jewish people (cf. Daniel 9:26; Luke 21:24; Revelation 11:2).

It will be during this time — extending throughout the last half of the Tribulation — that Satan, through the beast, will launch his final and most intensive thrust against the Jewish people, seeking their utter destruction once and for all.  

It is into this type of scene that the woman will give birth to the male child, which can only be the ones referenced by “the rest of her offspring” (Greek: loipos, “remaining ones”) in both Revelation 11:13 and Revelation 12:17).  Is it any wonder that those comprising the “rest of her offspring” will be terrified at this time?  And, is it any wonder that they will have to be removed from the earth if they are to survive and fulfill the purpose for which they were brought forth (Revelation 12:17)?

(The removal of the male child from the earth [Revelation 12:5] is dealt with in Ch. 26, The One Hundred Forty-four Thousand  [cf. Revelation 14:1-4].)

Also note again that Revelation 11:1-13 forms an aside, covering events during the complete seven years of the Tribulation.  Revelation 10 had previously taken the reader to the end of events immediately following the Tribulation, events which will usher in the Messianic Era.  Then, events in Revelation 12 continue immediately following the aside in Revelation 11, with Scripture providing additional information pertaining to what is called “the third woe”:

The second woe is passed.  Behold, the third woe is coming quickly.

Then the seventh angel sounded . . . .” (Revelation 11:14-15a).

The “second woe,” which “is past” [the second of the three woes in Revelation 8:13; 9:12], does not have to do with events in the previous verses of Revelation 8:1-13], but with events seen when the sixth trumpet sounded and the corresponding sixth bowl was poured out [Revelation 9:12-21; Revelation 16:12-16].  And the “third woe” has to do with events seen when the seventh trumpet sounded and the corresponding seventh bowl was poured out [events seen in Revelation 10:1-11; Revelation 16:17-21, repeated after another fashion immediately after mention of the “third woe,” in Revelation 11:15-19].)

1)  Birth of the Male Child

The woman in labor and pain (KJV: “in travail”) during the first part of the Tribulation and giving birth to the male child in the middle of the Tribulation is dealt with in Matthew’s and Mark’s Olivet Discourse accounts, with Luke omitting the matter in his account.  And seeing how the matter is dealt with in these two accounts, plus noting something surrounding Luke’s omission of the event in his Olivet Discourse account, will help to better understand the same thing being dealt with in Revelation 12.

For nation will rise against nation, and kingdom against kingdom. And there will be famines, pestilences, and earthquakes [shakings], in various places.

All these are the beginning of sorrows [travail, birth-pangs] . . .

And this gospel of the kingdom will be preached in all the world as a witness to all the nations, and then the end will come. (Matthew 24:7-8, 14)

For nation will rise against nation and kingdom against kingdom. And there will be earthquakes [‘shakings’] in various places, and there will be famines and troubles. These are the beginnings of sorrows [travail, birth-pangs] . . .

And the gospel must first be preached to all the nations. (Mark 13:8, 10)

The word translated “sorrows” in Matthew 24:8 and Mark 13:8 and the word translated “labor” in Revelation 12:2 are noun and verb forms of the same word in the Greek text (odin and odino [cf. Galatians 4:19 and 1 Thessalonians 5:3 where the same two forms of the word are used and properly translated]).  The picture in both Matthew and Mark has to do with Israel in travail (labor pain) during the first part of the Tribulation, during that time when the beast is coming to power through conquest (seen as a shaking among Gentile powers).

In both Matthew’s and Mark’s accounts, mention is made, following Israel’s travail (labor pain), of the gospel of the kingdom being proclaimed throughout all the Gentile nations.  Luke’s account though is different.  Neither Israel’s travail nor the gospel being proclaimed among the nations is mentioned.  And the reason is evident:  Mention or omission of one necessitates a corresponding mention or omission of the other, for the one whom Israel brings forth at the end of her travail is the one who will carry this gospel message to the Gentile nations.

This individual is referred to as a “male child” and “the rest of her offspring [the woman’s, Israel’s offspring]” in Revelation 12 (along with being referenced in Revelation 11), and as the 144,000 in Revelation 7; 14.  Thus, the birth and purpose for the birth of the male child are dealt with quite extensively in Scripture.

2)  Birth of the Nation

“Travail” (KJV), “birth-pangs,” is also seen in connection with the birth of the nation itself during the latter part of the Tribulation (cf. Isaiah 66:7-8; Micah 4:9-5:15).  Note in Isaiah 66:7-8 that the birth of the male child is mentioned, but Israel’s travail is seen occurring following this birth.  In this respect, the whole of the Tribulation will be a time of travail for Israel, with a first fruit of the nation being brought forth in the middle of the Tribulation (Revelation 14:4), to be followed by the birth of the whole nation in the main harvest at the end of the Tribulation, as seen in the referenced verses from Isaiah and Micah.

Israel’s “travail” (birth–pangs) in Matthew’s and Mark’s Olivet discourse accounts could be viewed as covering the larger scope of the matter — the nation’s travail throughout the entire Tribulation.

Unlike the Old Testament accounts, this travail as is seen in the two gospel accounts would have to be viewed first in connection with the male child being brought forth, for specific reference is made of his ministry during the last half of the Tribulation. 

Then there is the matter of Luke not recording Israel’s travail and, as well, not recording anything about the message carried by the male child.  But Israel’s travail seen in Matthew and Mark, in the light of the Old Testament, could also be viewed in a continuing respect, referring to the birth of the entire nation following the birth of the male child.

And as a first fruit of the nation will carry the message to the Gentiles worldwide during the last half of the Tribulation, the entire nation, once brought forth, will carry the message to the Gentiles worldwide during the Messianic Era that follows.