The scarlet woman: Rome (vs. 1-18)--There are four great scenes that finish up the book of Revelation: this history and fall of Rome (17:1-19:10), the overthrow of the beasts and Satan (19:11-20:10), the universal judgment (20:11-15), and the glories of the new Jerusalem (21:1-22:5). So important was the first topic (the destruction of Rome) that almost three complete chapters are given to it. This, of course, was the crux of the problem which John was writing about and what his beleaguered readers wanted to know. But it wasn't enough just to know that Rome was due for judgment; that great power behind the Empire (Satan) must be destroyed as well and the glorious future of the saints assured. All of that is encompassed in these last six chapters of Revelation.
This is probably the most difficult of the final chapters. The identification of the woman (harlot) introduced here is not hard to determine. She sits on "many waters" (v. 1), which is defined in verse 15 as "peoples, multitudes, nations, and tongues," certainly an apt description of the Roman Empire. She also sits on seven mountains (v. 9), which was geographically true of the city of Rome. Kings fornicate (figuratively) with her--they give themselves over to her, for a price, and "the inhabitants of the earth were made drunk with the wine of her fornication" (v. 2)--a revelry of paganism that demonstrated Rome's dominance over the peoples it ruled. The woman herself sat on a "scarlet beast" (blood?), which was full of "names of blasphemy," and had seven heads and ten horns (v. 3)--more on that in a moment. The woman herself was arrayed in royal garments (v. 4), and was identified by a name on her forehead as "the mother of harlots and of the abominations of the earth" (v. 5). She was "drunk with the blood of the saints and with the blood of the martyrs of Jesus" (v. 6). John marveled at her appearance (v. 6), but was questioned about it by the angel (v. 7). The beast the John saw (probably the first one in chapter 13) "was, and is not"--existed, and some day won't, but will, with its followers, "go to perdition" (v. 8). The destruction of Rome would be an amazing, and frightening, thing to those "whose names are not written in the Book of Life from the foundation of the world" (v. 8). Indeed, when the Roman Empire finally crumbled and was no more, it was shattering to many people. Rome had ruled the world for almost 1,000 years; how could it not be? St. Augustine wrote his famous and very influential book The City of God to try to explain the end of something that seemed timeless. We, in America, can hardly imagine a world without the United States, but we've only been around a little over 200 years. Imagine how the ancients felt at the fall of Rome! Yet the city of Rome was dominant in western civilization for another 1,000 years for it was the seat (and still is, of course) of the Catholic Church. And Roman law, adapted by British common law, remains the basis of western law. The influence of the Roman Empire is yet felt to this very day. And just as the pagans in that empire tried to undermine and destroy Christianity, so the pagans today would love to eradicate the religion of Jesus from the world. They will have as much success as Domitian, Marcus Aurelius, and Diocletian had. Modern pagans are ignoring the book of Revelation, too, but the message, though immediately intended for the early centuries of the Christian era, is timeless and as valuable today as it was when first written.
Verses 9-12 are a real enigma. Many have tried to specifically and literally identify the "seven kings. Five have fallen, one is, and the other has not yet come. And when he comes, he must continue a short time" (v. 9). The "ten kings" of verse 12 are also difficult to name with exactitude. Given the nature of apocalyptic literature and the symbolism of numbers, there is a better than even chance that the numbers in verses 9-12 should also be understood figuratively. The seven kings represent the completeness of the time Rome will rule; five have come, so that rule has not yet finished. The beast "is himself also the eighth, and is of the seven, and is going to perdition" (v. 11), which can, and has, been interpreted so many different ways that it's obvious no one knows for sure what it means. I don't, and I won't hazard a guess. This genre of literature (apocalyptic) is so foreign to us that its expressions, at times, are completely beyond our comprehension; humility is absolutely essential when approaching this language. The ten horns that were on the scarlet beast "are ten kings" (v. 12), who will serve Rom "for one hour" (a short time, vs. 12-13); they will also "make war with the Lamb" (v. 14), and be defeated. These "ten kings" are probably not ten literal kings, but the totality of nations ruled by the Roman empire, and they will one day rebel against her, "hate the harlot, make her desolate and naked, eat her flesh and burn her with fire" (v. 16). No one served Rome out of love, but only out of fear. And when that fear was passed, revolt and revolution were the standard. Think of the modern Soviet Union. When its satellite countries perceived weakness, they went their own way and their was nothing the USSR could do about it--but crumble and fall. Just like Rome. In verse 17, John tells us that the destruction of Rome by others was God's plan; Rome also had its part of play in His purposes (v. 17), but once fulfilled, no longer was needed. The "pax Romana" provided a wonderful background for the establishment and spread of Christianity. And nothing Rome would eventually attempt could stave off the growth and spread of the kingdom of God. And nothing today will stop it, either.
Saturday, August 7, 2010
Saturday, July 31, 2010
Revelation 16
The seven bowls of wrath (vs. 1-21)--As we move towards the final climax, punishment will now be meted out on the earth in the form of seven "bowls of wrath." The first six come rapidly (vs. 2-12): "foul and loathsome" sores came upon those who "had the mark of the beast and those who worshiped his image" (v. 2). Then the sea became blood (v. 3), rivers and springs also became blood (v. 4), men "were scorched with great heat" (v. 8), the kingdom of the beast "became full of darkness" (v. 10), and the Euphrates River dried up. In the midst of this, one of the angels proclaimed the justice and righteousness of God. "They have shed the blood of saints and prophets, and You have given them blood to drink. For it is their just due" (v. 6). "True and righteous are Your judgments" (v. 7). Men "blasphemed the name of God...they did not repent and give Him glory" (v. 9).
The specific meaning of these first six bowls is almost surely impossible to determine, and it is extremely problematic that they have no reference to any precise historical events. The whole effect, God's retributive wrath, is what is important. Those to whom John wrote would of a certainty see this as wrath executed upon the Roman Empire.
Verses 13-16 are an interlude between the sixth and seventh plagues. The three great enemies introduced so far--the dragon and the two beasts--attempt to fight back. They each belch out "unclean spirits like frogs" who are "spirits of demons, performing signs" (vs. 13-14) and they round up the "kings of the earth and the whole world" to do battle against God. They gathered at a "place called in Hebrew, Armageddon" (v. 16).
Armageddon, or the valley of Megiddo, was a famous Hebrew battlefield. It was in this region that Gideon and his 300 defeated the Midianites, Saul was defeated by the Philistines, Deborah and Barak won a victory over the Canaanite king, Jabin, King Ahaziah dies of Jehu's arrows, and the Egyptian Pharoah Necho conquered and killed Josiah. Megiddo had long symbolized to the Jews an example of national grief. Sometimes God's people won victories there, sometimes they lost. Thus, Armageddon fitly served symbolically to John's readers as a place for the final, ultimate battle of good and evil. This is NOT a literal battle, nor is it going to be; it must be understood as a figure--unless the devil's forces are going to be led by three frogs! If the battle is literal, then why aren't the frogs? We must be as consistent as possible in our interpretations, and always remember that this is apocalyptic literature where grotesque, awesome, sometimes frightening visions are used to describe great spiritual truths. There is no non-figurative passage of Scripture in the Bible that speaks of some actual "battle of Armageddon" in the future. It is extremely, extremely dangerous Biblical hermeneutics to build systems of doctrines on symbolic language. Such is the grave error of the premillennial system.
In the midst of this horrible picture, there is a word of comfort (and warning) to God's people: "Behold, I am coming as a thief. Blessed is he who watches, and keeps his garments, lest he walk naked and they see his shame" (v. 15). Faithfulness is demanded in the face of persecution. There is no excuse, especially since God has given advance notice in this book of what the saints will have to face.
The final scene of the chapter (vs. 17-21) has the seventh angel pouring out his bowl "into the air," and a voice is heard "out of the temple of heaven, from the throne, saying 'It is done'" (v. 17). The judgment and condemnation of the wicked is sure. John heard noise of thunderings and lightenings, and there was a great earthquake "such a mighty and great earthquake as had not occurred since men were on the earth" (v. 18). These great events picture the forthcoming of great judgment upon "the great city" (v. 19)--Rome--which was divided into three parts (falling apart?), and the nations standing with her "fell.” God "remembered" the city ("Babylon"--Rome), to "give her the cup of the wine of the fierceness of His wrath” (v. 19) This is certainly a message of comfort to John's readers who were and would suffer at the hands of this pagan city. Another plague (hailstones which weighed either 55 or 113 pounds, depending upon whether Greek or Jewish weights for the "talent" is used) fell upon men, who "blasphemed God" (v. 21), but apparently did not repent. This sets the stage for the four final scenes of the book, where all the enemies of God will be punished and victory and glory are assured.
The specific meaning of these first six bowls is almost surely impossible to determine, and it is extremely problematic that they have no reference to any precise historical events. The whole effect, God's retributive wrath, is what is important. Those to whom John wrote would of a certainty see this as wrath executed upon the Roman Empire.
Verses 13-16 are an interlude between the sixth and seventh plagues. The three great enemies introduced so far--the dragon and the two beasts--attempt to fight back. They each belch out "unclean spirits like frogs" who are "spirits of demons, performing signs" (vs. 13-14) and they round up the "kings of the earth and the whole world" to do battle against God. They gathered at a "place called in Hebrew, Armageddon" (v. 16).
Armageddon, or the valley of Megiddo, was a famous Hebrew battlefield. It was in this region that Gideon and his 300 defeated the Midianites, Saul was defeated by the Philistines, Deborah and Barak won a victory over the Canaanite king, Jabin, King Ahaziah dies of Jehu's arrows, and the Egyptian Pharoah Necho conquered and killed Josiah. Megiddo had long symbolized to the Jews an example of national grief. Sometimes God's people won victories there, sometimes they lost. Thus, Armageddon fitly served symbolically to John's readers as a place for the final, ultimate battle of good and evil. This is NOT a literal battle, nor is it going to be; it must be understood as a figure--unless the devil's forces are going to be led by three frogs! If the battle is literal, then why aren't the frogs? We must be as consistent as possible in our interpretations, and always remember that this is apocalyptic literature where grotesque, awesome, sometimes frightening visions are used to describe great spiritual truths. There is no non-figurative passage of Scripture in the Bible that speaks of some actual "battle of Armageddon" in the future. It is extremely, extremely dangerous Biblical hermeneutics to build systems of doctrines on symbolic language. Such is the grave error of the premillennial system.
In the midst of this horrible picture, there is a word of comfort (and warning) to God's people: "Behold, I am coming as a thief. Blessed is he who watches, and keeps his garments, lest he walk naked and they see his shame" (v. 15). Faithfulness is demanded in the face of persecution. There is no excuse, especially since God has given advance notice in this book of what the saints will have to face.
The final scene of the chapter (vs. 17-21) has the seventh angel pouring out his bowl "into the air," and a voice is heard "out of the temple of heaven, from the throne, saying 'It is done'" (v. 17). The judgment and condemnation of the wicked is sure. John heard noise of thunderings and lightenings, and there was a great earthquake "such a mighty and great earthquake as had not occurred since men were on the earth" (v. 18). These great events picture the forthcoming of great judgment upon "the great city" (v. 19)--Rome--which was divided into three parts (falling apart?), and the nations standing with her "fell.” God "remembered" the city ("Babylon"--Rome), to "give her the cup of the wine of the fierceness of His wrath” (v. 19) This is certainly a message of comfort to John's readers who were and would suffer at the hands of this pagan city. Another plague (hailstones which weighed either 55 or 113 pounds, depending upon whether Greek or Jewish weights for the "talent" is used) fell upon men, who "blasphemed God" (v. 21), but apparently did not repent. This sets the stage for the four final scenes of the book, where all the enemies of God will be punished and victory and glory are assured.
Saturday, July 24, 2010
Revelation 15
The song of Moses and the Lamb (vs. 1-4)--In one major sense, this chapter sets the stage for the ending of the book. John sees seven angels appear, "having the seven last plagues, for in them the wrath of God is complete" (v. 1). The earlier judgments of the angels (the seals, the trumpets) did not affect all the wicked; the final judgment is approaching, however, with glorious victory for God's people. The "sea of glass" had been introduced in Revelation 4:6, apparently separating God and His people. Now, those "who have the victory over the beast" are "standing on the sea of glass" (v. 2)--getting ever closer to the heavenly Father. Revelation 21:1 says, "There is no more sea." Nothing will separate us from God throughout eternity. These victorious saints in chapter 15 "sing the song of Moses, the servant of God, and the song of the Lamb" (v. 3). The "song of Moses" refers back to Exodus 15, a beautiful ode to God at Israel's deliverance from slavery and the final defeat of the Egyptians—two themes John’s readers would be glad to be reminded of. This current song combines praise for the power of God, His justice, His holiness, and His righteous judgments, which "have been manifested" (v. 4). Those "judgments" had not been fully "manifested" yet; that won't happen until the final Day of Judgment. But they are so certain that the song is sung as if they had already happened.
The seven angels with the seven plagues (vs. 5-8)--John then witnesses seven angels, dressed in pure, exquisite clothing (vs. 5-6) come out of the heavenly temple, having seven plagues which were lodged in "seven golden bowls full of the wrath of God who lives forever and ever" (v. 7). They are about to pour out these bowls of wrath (mostly in chapter 16). The final scene is an awesome one, with the temple being "filled with smoke from the glory of God and from His power" (v. 8). Clouds and smoke often represent the power and splendor of the Almighty. Such a scene as John describes is reminiscent of God's appearance to Israel on the mount: "Now Mount Sinai was completely in smoke, because the LORD descended upon it in fire. Its smoke ascended like the smoke of a furnace, and the whole mountain quaked greatly" (Exodus 19:18). Who can stand before the might, majesty, and power of this unrivaled Deity? No one, and now, in Revelation 15:8, no one was allowed to enter the heavenly temple till the seven plagues were completed. God must finish His work and then He will welcome us into His eternal abode.
The seven angels with the seven plagues (vs. 5-8)--John then witnesses seven angels, dressed in pure, exquisite clothing (vs. 5-6) come out of the heavenly temple, having seven plagues which were lodged in "seven golden bowls full of the wrath of God who lives forever and ever" (v. 7). They are about to pour out these bowls of wrath (mostly in chapter 16). The final scene is an awesome one, with the temple being "filled with smoke from the glory of God and from His power" (v. 8). Clouds and smoke often represent the power and splendor of the Almighty. Such a scene as John describes is reminiscent of God's appearance to Israel on the mount: "Now Mount Sinai was completely in smoke, because the LORD descended upon it in fire. Its smoke ascended like the smoke of a furnace, and the whole mountain quaked greatly" (Exodus 19:18). Who can stand before the might, majesty, and power of this unrivaled Deity? No one, and now, in Revelation 15:8, no one was allowed to enter the heavenly temple till the seven plagues were completed. God must finish His work and then He will welcome us into His eternal abode.
Saturday, July 17, 2010
Revelation 14
The Lamb protects His own (vs. 1-5)--Chapters 12 and 13 introduced us to some fearsome monsters, adversaries of God's people who have great cunning, strength, power, authority, and charisma. Who can protect the elect from such horrible creatures? A Lamb. Quite an irony. Perhaps the most helpless animal on earth can defeat the most terrible foes of God's faithful. In verse 1, He stood on Mount Zion, with 144,000 with Him--the totality of the saints, not one being overlooked. They had "His Father's name written on their foreheads.” Remember, in chapter 13, that those who serve the beast have "a mark on their right hand or on their foreheads" (13:16). God's people carry His stamp. There was great rejoicing in heaven; a new song was sung that only the redeemed could sing (v. 3). Nothing, NOTHING could harm them as long as they remained pure and followed "the Lamb wherever Him goes" (vs. 4-5). Incidentally, if the 144,000 is literal, as the Jehovah's Witnesses and some others teach, then why not the statement "these are the ones who were not defiled with women, for they are virgins"? No women among the 144,000? This shows the tremendous danger of trying to literalize apocalyptic language. His people, pure in life and tongue, will be perfectly protected in the judgment to come.
Judgment announced upon the wicked (vs. 6-13)--For truly judgment was about to come. Again, keep in mind John's readers. They were under the threat of severe persecutions. Frightful enemies had been introduced (chapters 12 and 13). But here they are given assurance that they will be sheltered by the Lamb they serve and that those who trouble and hurt them will get their just due. In verses 6 and 7, and angel appears "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" (v. 6). His message of good news is for all of mankind. And that message is one including judgment (v. 7). Thus, all men are encouraged to "fear God...and worship Him who made heaven and earth, the sea and springs of water" (v. 7). Another angel followed and pronounced doom upon "Babylon": "Babylon is fallen, is fallen" (v. 8). This language is borrowed from Isaiah 21:9 regarding the destruction of that once-powerful city/empire. No doubt John's readers would understand this to be Rome, "that great city, [which] has made all nations drink of the wine of the wrath of her fornication." Babylon, in ancient times, was a symbol for wickedness and debauchery, and the saints in the first century would certainly believe the same of Rome.
A third angel then appeared "saying with a loud voice" (so that all could hear and understand) that any who served the beast in any way would "drink of the wine of the wrath of God" (v. 10). So those who drank Rome's "wine of wrath" would soon drink of God's "wine of wrath." Those who meet that fate "shall be tormented with fire and brimstone in the presence of the holy angels and in the presence of the Lamb" (v. 10). In the presence of the angels and Jesus? Are those in hell going to be able to see the joy and rejoicing in heaven? Luke 16:19-31 (the rich man and Lazarus) seems to indicate so as well. Regardless, their punishment is eternal (v. 11). There is, of course, an implicit warning for John's readers. Christian martyrs who were burned at the stake suffered only a few minutes of torment, and afterwards possessed eternal life in fellowship with God. The torment of fire never ends for those who reject the Lamb. Indeed, "Blessed are the dead who die in the Lord from now on" (v. 13). They rest from their labors and their works follows them (v. 13). Who are these people? Those who have been patient, "those who keep the commandments of God and the faith of Jesus" (v. 12). The contrast in eternal destinies could not be starker.
The sickle of judgment (vs. 14-20)--John then sees a "white cloud" (purity and holiness) with one "like the Son of Man" sitting on it. He had a crown on His head ("King of kings") and a sharp sickle in His hand (v. 14). Another angel came forth ("out of the temple") and announced the reaping of the earth via the Son of Man's sickle (v. 15)--"the time has come...the earth is ripe." This reaping takes place in verse 16: "He who sat on the cloud thrust in His sickle on the earth, and the earth was reaped." Two more angels then make their appearance, one carrying another sharp sickle, and another telling him to "Thrust in your sharp sickle and gather the clusters of the vine of the earth, for her grapes are fully ripe" (v. 18). The angel with the sickle obeyed, and cast the vines "into the great winepress of the wrath of God" (v. 19). The grapes were trampled, and blood came out, "up to the horses' bridles, for one thousand six hundred furlongs," about 200 miles (v. 20). The judgment of God is severe upon those who oppose Him and harm His saints. This chapter (and the coming ones) give great encouragement to the readers. Satan has vicious, powerful foes and many will submit to them. The saints will be oppressed (13:17), but, as long as they stay faithful, a new day of victory and judgment will dawn, all demonstrated in the typical signs and symbols of apocalyptic literature.
Judgment announced upon the wicked (vs. 6-13)--For truly judgment was about to come. Again, keep in mind John's readers. They were under the threat of severe persecutions. Frightful enemies had been introduced (chapters 12 and 13). But here they are given assurance that they will be sheltered by the Lamb they serve and that those who trouble and hurt them will get their just due. In verses 6 and 7, and angel appears "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" (v. 6). His message of good news is for all of mankind. And that message is one including judgment (v. 7). Thus, all men are encouraged to "fear God...and worship Him who made heaven and earth, the sea and springs of water" (v. 7). Another angel followed and pronounced doom upon "Babylon": "Babylon is fallen, is fallen" (v. 8). This language is borrowed from Isaiah 21:9 regarding the destruction of that once-powerful city/empire. No doubt John's readers would understand this to be Rome, "that great city, [which] has made all nations drink of the wine of the wrath of her fornication." Babylon, in ancient times, was a symbol for wickedness and debauchery, and the saints in the first century would certainly believe the same of Rome.
A third angel then appeared "saying with a loud voice" (so that all could hear and understand) that any who served the beast in any way would "drink of the wine of the wrath of God" (v. 10). So those who drank Rome's "wine of wrath" would soon drink of God's "wine of wrath." Those who meet that fate "shall be tormented with fire and brimstone in the presence of the holy angels and in the presence of the Lamb" (v. 10). In the presence of the angels and Jesus? Are those in hell going to be able to see the joy and rejoicing in heaven? Luke 16:19-31 (the rich man and Lazarus) seems to indicate so as well. Regardless, their punishment is eternal (v. 11). There is, of course, an implicit warning for John's readers. Christian martyrs who were burned at the stake suffered only a few minutes of torment, and afterwards possessed eternal life in fellowship with God. The torment of fire never ends for those who reject the Lamb. Indeed, "Blessed are the dead who die in the Lord from now on" (v. 13). They rest from their labors and their works follows them (v. 13). Who are these people? Those who have been patient, "those who keep the commandments of God and the faith of Jesus" (v. 12). The contrast in eternal destinies could not be starker.
The sickle of judgment (vs. 14-20)--John then sees a "white cloud" (purity and holiness) with one "like the Son of Man" sitting on it. He had a crown on His head ("King of kings") and a sharp sickle in His hand (v. 14). Another angel came forth ("out of the temple") and announced the reaping of the earth via the Son of Man's sickle (v. 15)--"the time has come...the earth is ripe." This reaping takes place in verse 16: "He who sat on the cloud thrust in His sickle on the earth, and the earth was reaped." Two more angels then make their appearance, one carrying another sharp sickle, and another telling him to "Thrust in your sharp sickle and gather the clusters of the vine of the earth, for her grapes are fully ripe" (v. 18). The angel with the sickle obeyed, and cast the vines "into the great winepress of the wrath of God" (v. 19). The grapes were trampled, and blood came out, "up to the horses' bridles, for one thousand six hundred furlongs," about 200 miles (v. 20). The judgment of God is severe upon those who oppose Him and harm His saints. This chapter (and the coming ones) give great encouragement to the readers. Satan has vicious, powerful foes and many will submit to them. The saints will be oppressed (13:17), but, as long as they stay faithful, a new day of victory and judgment will dawn, all demonstrated in the typical signs and symbols of apocalyptic literature.
Saturday, July 3, 2010
Revelation 13
The beast of the sea (vs. 1-10, 18)—The dragon of chapter 12 was not without helpers when he attacked the people of God. Indeed, such helpers would be his main tools. We are introduced to two of them in this chapter, the “beast of the sea” and the “beast of the land.” These two beasts have engendered countless attempts to identify them, but if we hold true to our foundation point—how would John’s readers understand them?—then I think we can come up with a pretty good idea on both. This first beast had “seven heads” (all wisdom) and “ten horns” (all power). The dragon “gave him his power, his throne, and great authority” (v. 2). This wisdom, power, and authority is from a worldly perspective, of course; this beast is certainly not in God’s camp. Even if you cut off one of his heads (and this doesn’t represent any major historical event), he still lives—he seems invincible. So “all the world marveled and followed the beast” (v. 3). He blasphemed God and everything related to Him (v. 6), and persecuted His people (v. 7), but only for a limited, but indefinite, period of time (v. 5). “And authority was given him over every tribe, tongue, and nation” (v. 7). Everybody, except the saints, submitted to him (v. 9). He will eventually be destroyed by his own weapons, but until then, God’s people must be patient and faithful through this period of trial and persecution (v. 10).
Now, you’re one of John’s readers. Who would you identify the above with? It’s not hard to figure out. This is a pretty good description of the Roman emperor. His number (v. 18) is “666.” The symbolic number “6” falls short of the divine number “7,” and was a number of evil to the ancients (much like the number 13 is to many today). So take “6,” stretch it out three times—“666”—and you have evil, evil, evil. Read again my article on “Numerical Symbolism” elsewhere on this blog (check the March archives) for a full explanation of this exceedingly important part of apocalyptic literature. There can be little doubt, if we put ourselves into the minds of those to whom John wrote, that they would identify this creature with their greatest enemy, the Roman emperor, who demanded they worship him, and often persecuted them severely if they did not. This is further confirmed by John’s statement in verse 18 that the 666 “is the number of a man.”
There is no reason to make this any harder than it is, which is what some people have done. If it’s too hard, then John’s readers wouldn’t have been able to understand it, either. If so, then what good would it have done them?
The second beast (vs. 11-17)—This beast is a little more difficult to identify. His main characteristic is that he “causes the earth and those who dwell in it to worship the first beast” (v. 12). He performed great signs, and deceived the world (vs. 13-14). Part of his authority was “to give breath to the image of the [first] beast” (v. 15), that is enforce his laws, and “cause as many as would not worship the image of the beast to be killed” (v. 15), which was pretty literal. Just as God’s people were “sealed” on their “foreheads” (7:3), even so, those who submit to the [first] beast were “to receive a mark on their right hand or on their foreheads” (v. 16). This was significant, because “no one may buy or sell except one who has the mark or the name of the beast, or the number of his name” (v. 17). There is some literalness to this, but mainly the idea is that those who did not serve and worship the Roman emperor and religion were going to be in dire straits—perhaps lose their lives, but at best, not be able to buy, sell, or get gain.
Who is this second beast? Again, he’s a little more difficult to pinpoint exactly, but given his description, he certainly represents the false religion of the Roman empire. Summers believes that the beast would be understood by John’s readers as the Roman “concilia” (committee) to enforce emperor worship—that legal arm that put the emperor’s religious demands into practice. This is the best explanation I have seen. Or, John’s readers might simply see this beast at the whole bureaucratic structure that implemented the emperor’s laws.
These two beasts, added to the dragon of chapter 12, provide strong forces of evil engaged in battle with the forces of righteousness. And the devil isn’t through unsheathing swords yet.
Now, you’re one of John’s readers. Who would you identify the above with? It’s not hard to figure out. This is a pretty good description of the Roman emperor. His number (v. 18) is “666.” The symbolic number “6” falls short of the divine number “7,” and was a number of evil to the ancients (much like the number 13 is to many today). So take “6,” stretch it out three times—“666”—and you have evil, evil, evil. Read again my article on “Numerical Symbolism” elsewhere on this blog (check the March archives) for a full explanation of this exceedingly important part of apocalyptic literature. There can be little doubt, if we put ourselves into the minds of those to whom John wrote, that they would identify this creature with their greatest enemy, the Roman emperor, who demanded they worship him, and often persecuted them severely if they did not. This is further confirmed by John’s statement in verse 18 that the 666 “is the number of a man.”
There is no reason to make this any harder than it is, which is what some people have done. If it’s too hard, then John’s readers wouldn’t have been able to understand it, either. If so, then what good would it have done them?
The second beast (vs. 11-17)—This beast is a little more difficult to identify. His main characteristic is that he “causes the earth and those who dwell in it to worship the first beast” (v. 12). He performed great signs, and deceived the world (vs. 13-14). Part of his authority was “to give breath to the image of the [first] beast” (v. 15), that is enforce his laws, and “cause as many as would not worship the image of the beast to be killed” (v. 15), which was pretty literal. Just as God’s people were “sealed” on their “foreheads” (7:3), even so, those who submit to the [first] beast were “to receive a mark on their right hand or on their foreheads” (v. 16). This was significant, because “no one may buy or sell except one who has the mark or the name of the beast, or the number of his name” (v. 17). There is some literalness to this, but mainly the idea is that those who did not serve and worship the Roman emperor and religion were going to be in dire straits—perhaps lose their lives, but at best, not be able to buy, sell, or get gain.
Who is this second beast? Again, he’s a little more difficult to pinpoint exactly, but given his description, he certainly represents the false religion of the Roman empire. Summers believes that the beast would be understood by John’s readers as the Roman “concilia” (committee) to enforce emperor worship—that legal arm that put the emperor’s religious demands into practice. This is the best explanation I have seen. Or, John’s readers might simply see this beast at the whole bureaucratic structure that implemented the emperor’s laws.
These two beasts, added to the dragon of chapter 12, provide strong forces of evil engaged in battle with the forces of righteousness. And the devil isn’t through unsheathing swords yet.
Friday, June 4, 2010
Revelation 12
Satan’s first attempt: devour the male child (vs. 1-6)—Satan will make three attempts in this chapter to destroy God’s people/interfere with His plan for man’s salvation. When those three attempts fail, he will call up some pretty frightening helpers in chapter 13. Chapter 12 starts another major division of the book, which goes through the final chapter and ultimate victory for the saints. The action here is fast and furious; Satan and his host will win some battles but the war is the Lord’s. Again, very comforting to the Christians of John’s day. Since the enemy is so vicious and terrifying in this part of the Revelation, the end of chapter 11—which prefigures eventual triumph—was very helpful and encouraging. At least we know the end result.
In verses 1-6 we see a woman gloriously arrayed (v. 1). She is with child and about to give birth (v. 2). But then “a great, fiery red dragon having seven heads and ten horns, and seven diadems on his heads” appears (v. 3); what a horrifying creature! The seven heads represent great wisdom (evil wisdom). The ten horns represent the total power he possesses in the world (to do evil). The seven diadems indicate his perfect reign over the lives of many. Even though it is a vision of Satan, it’s also a pretty good representation of the Roman empire; at least the Christians of John’s day would no doubt think so. He’s a very powerful creature, able to wipe out a third of the stars of heaven with his tail and cast them to the earth (v. 4). He tries to devour the child of the woman at birth, but is unsuccessful. The child was “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” (v. 5). This is obviously Christ and if Satan had been able to destroy Him, such would have ended Christianity then and there. But the devil fails. The woman flees into the wilderness, to a place prepared for her by God, where she stays for an indefinite period of time.
The identity of the woman has long been debated. Some think she represents Judaism, out of whom the Christ was born; others think she is the Christian church because of matters later in the chapter. Frankly, I don’t know and won’t attempt a guess. Such is not the point of the chapter anyway. John is warning his readers here of the relentlessness of Satan, that he just won’t give up.
The second attempt: war in heaven (v. 7-12)—If people think Satan is a spineless coward, all they need to do is read this section. He goes right up into heaven, into the very presence of God to make war against Him. Now, obviously, this is figurative, but it does picture to us a bold, belligerent being who is not afraid of anything. Michael, the archangel, and his host wage war against “the dragon and his angels” (v. 7). The good guys won and Satan was “cast, that serpent of old, called the Devil and Satan” (v. 9). This is actually the first time in the chapter that the dragon is specifically identified. With Satan booted out of heaven, salvation is announced and assured: “the accuser of our brethren, who accused them before our God day and night, has been cast down" (v. 10). Verse 11 is significant. Who is it whom Satan accuses and how do they become part of the redeemed? “They overcame him by the blood of the Lamb and by the word of their testimony, and they did not love their lives to the death.” Jesus’ blood provides us forgiveness, His word gives us guidance, and our willingness to die for His cause means allegiance to Him above all. Those who dwell in heaven may rejoice, but those still on earth are faced with a woe: “the devil has come down to you, having great wrath, because he knows that he has a short time" (v. 12). This, of course, especially means the beleaguered saints John was writing to. They will have to deal with the devil, but only for “a short time.” And, again, the route to victory has been given to them (v. 11).
The third attempt: waging war against the woman (vs. 13-17)—Whoever this woman is, she’s obviously important to God’s cause, having given birth to the Christ. The devil, now on earth, “persecuted” her (v. 13). This would lead us to believe that the woman symbolizes the church; but the church didn’t give birth to Jesus, of course. It doesn’t matter; she’s important, Satan hates her, and he’s after her. But she was given “two wings of a great eagle” where she was transported to safety in the wilderness. Well, almost safety. “The serpent spewed water out of his mouth like a flood after the woman, that he might cause her to be carried away by the flood” (v. 15). He just won’t quit. But the earth protected the woman, swallowing the flood (v. 16). What the specifics of this might mean, I do not know; all I know is that Satan fails in his endeavor to destroy that which is precious to God. Well, since Satan was unable to destroy the woman, “he went to make war with the rest of her offspring, who keep the commandments of God and have the testimony of Jesus Christ” (v. 17). That’s not good news for John’s readers, and indeed, in chapter 13, more horror is introduced.
In verses 1-6 we see a woman gloriously arrayed (v. 1). She is with child and about to give birth (v. 2). But then “a great, fiery red dragon having seven heads and ten horns, and seven diadems on his heads” appears (v. 3); what a horrifying creature! The seven heads represent great wisdom (evil wisdom). The ten horns represent the total power he possesses in the world (to do evil). The seven diadems indicate his perfect reign over the lives of many. Even though it is a vision of Satan, it’s also a pretty good representation of the Roman empire; at least the Christians of John’s day would no doubt think so. He’s a very powerful creature, able to wipe out a third of the stars of heaven with his tail and cast them to the earth (v. 4). He tries to devour the child of the woman at birth, but is unsuccessful. The child was “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” (v. 5). This is obviously Christ and if Satan had been able to destroy Him, such would have ended Christianity then and there. But the devil fails. The woman flees into the wilderness, to a place prepared for her by God, where she stays for an indefinite period of time.
The identity of the woman has long been debated. Some think she represents Judaism, out of whom the Christ was born; others think she is the Christian church because of matters later in the chapter. Frankly, I don’t know and won’t attempt a guess. Such is not the point of the chapter anyway. John is warning his readers here of the relentlessness of Satan, that he just won’t give up.
The second attempt: war in heaven (v. 7-12)—If people think Satan is a spineless coward, all they need to do is read this section. He goes right up into heaven, into the very presence of God to make war against Him. Now, obviously, this is figurative, but it does picture to us a bold, belligerent being who is not afraid of anything. Michael, the archangel, and his host wage war against “the dragon and his angels” (v. 7). The good guys won and Satan was “cast, that serpent of old, called the Devil and Satan” (v. 9). This is actually the first time in the chapter that the dragon is specifically identified. With Satan booted out of heaven, salvation is announced and assured: “the accuser of our brethren, who accused them before our God day and night, has been cast down" (v. 10). Verse 11 is significant. Who is it whom Satan accuses and how do they become part of the redeemed? “They overcame him by the blood of the Lamb and by the word of their testimony, and they did not love their lives to the death.” Jesus’ blood provides us forgiveness, His word gives us guidance, and our willingness to die for His cause means allegiance to Him above all. Those who dwell in heaven may rejoice, but those still on earth are faced with a woe: “the devil has come down to you, having great wrath, because he knows that he has a short time" (v. 12). This, of course, especially means the beleaguered saints John was writing to. They will have to deal with the devil, but only for “a short time.” And, again, the route to victory has been given to them (v. 11).
The third attempt: waging war against the woman (vs. 13-17)—Whoever this woman is, she’s obviously important to God’s cause, having given birth to the Christ. The devil, now on earth, “persecuted” her (v. 13). This would lead us to believe that the woman symbolizes the church; but the church didn’t give birth to Jesus, of course. It doesn’t matter; she’s important, Satan hates her, and he’s after her. But she was given “two wings of a great eagle” where she was transported to safety in the wilderness. Well, almost safety. “The serpent spewed water out of his mouth like a flood after the woman, that he might cause her to be carried away by the flood” (v. 15). He just won’t quit. But the earth protected the woman, swallowing the flood (v. 16). What the specifics of this might mean, I do not know; all I know is that Satan fails in his endeavor to destroy that which is precious to God. Well, since Satan was unable to destroy the woman, “he went to make war with the rest of her offspring, who keep the commandments of God and have the testimony of Jesus Christ” (v. 17). That’s not good news for John’s readers, and indeed, in chapter 13, more horror is introduced.
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