Revealing Revelation - The New Jerusalem

This post ties directly and, in a sense, concludes the previous discussion on the New heavens and New Earth. Just as John concludes this discussion with the picture of the New Jerusalem proceeding from Heaven, so does the Church receive it’s birth as the New Heaven and New Earth Covenant is created. But note just when this takes place and what qualifications are given regarding what this means.

Rev 21:6 And he said to me,”It is done! I am the Alpha and the Omega, the beginning and the end. To the thirsty I will give from the spring of the water of life without payment.

We immediately hear words that should ring familiar to the reader. “It is done!” Just like the words spoken from the cross we see the conclusion of the work of the Son as the New Heavens and Earth are formulated. At this same time He declares that He is offering the thirsty water that comes from the spring of the water of life.

If this is the Eternal State what need would there be of partaking in the water of life. This would be reserved, as the text clearly indicates, for those who are thirsty. The eternal state would not need this water to be shared as one would no longer be thirsty. So, again it appears there is evidence that John has returned to the end of Chapter 19 and the final picture of the Fall of Jerusalem as evidence that this New Heaven and earth is being fully presented and that the generation of repentance is done. The fading away (Hebrews of the Old Covenant is complete as the Temple is destroyed and the New Jerusalem, the Church, is introduced fully as the dwelling place for the Lord.

In fact this verse is followed by a description of what happens to those who are sinners. This includes the “future” wrath they will experience in the Lake of Fire. Yet this is mentioned after the judgment passage in Chapter 20 again pointing to John’s retracing his steps in Chapter 21 to events and timing preceding chapter 20.

We are then given a beautiful picture of this New Jerusalem and it’s mighty expanse and glorious representation. Many have made much of it’s supposed literal expectation. Some have even gone on to argue that this 1,500 mile city must be pyramid shape for it to possibly exist on planet earth. But this literal interpretation must be avoided as the text itself already declares what this city “literally” represents.

Rev 21:9 Then came one of the seven angels who had the seven bowls full of the seven last plagues and spoke to me, saying, “Come, I will show you the Bride, the wife of the Lamb.” 10And he carried me away in the Spirit to a great, high mountain, and showed me the holy city Jerusalem coming down out of heaven from God,

This is NOT some picture of a large actual brick and mortar city some 1,500 mile cubed floating to earth from the clouds above. This is the CHURCH! This is the Bride, the Wife of the Lamb. She is both beautiful and large. And she becomes the dwelling place of the Lord Almighty.

We are also told, like in Ezekiel, that the measuring is done by angels. This denotes a spiritual reality, not a physical one. This differentiates itself from John’s measuring of the physical temple previously in the book. The expanse of this city (Church) is spiritual as the spiritual Temple in Ezekiel shows the spiritual expanse of the work of God in time and eternity through the spread of the water that preceded from that Temple.

To punctuate this fact the very next passage mentions the lack of need of a temple to exist.

Rev 21:22 And I saw no temple in the city, for its temple is the Lord God the Almighty and the Lamb.

There is no longer a need for a Temple since the finished work of Jesus Christ makes approaching the father possible. This is what the book of Hebrews argues from verse one. This is not a future reality for the Church and it’s members, but a present one that began at the first coming of Christ.

Finally if you will note in the final verses of this passage talk about things that simply do not belong in the ETERNAL STATE.

Rev 21:24 By its light will the nations walk, and the kings of the earth will bring their glory into it, 25and its gates will never be shut by day—and there will be no night there. 26They will bring into it the glory and the honor of the nations. 27But nothing unclean will ever enter it, nor anyone who does what is detestable or false, but only those who are written in the Lamb’s book of life.

Nations existing during the eternal state? Kings of the earth? Really? Unclean things and people? If this is picturing the eternal state these things should not even be brought up let along considered possibilities. But despite the presence of unclean people in the Church physical, the Church Spiritual – which is what is represented here – will have no unclean things or people because they have been bought by and represented by the Lord Jesus Christ.

This present reality should, again, bring us so much comfort and joy! He dwells with us!!Not will dwell with us but DOES dwell with us!

Sermon Audio Link - Re-Post

I have received a few more requests for the link to the Sermon Audio series of the Sunday School class that birthed this blog, here’s the link…

http://www.sermonaudio.com/search.asp?sortby=date&keyword=v7pc&keywordDesc=Village+Seven+Presbyterian+Church&SourceOnly=true&currSection=sermonssource&subsetcat=speaker&subsetitem=David+Lowman&AudioOnly=false

David

Revealing Revelation - The (Not So) New Heaven and Earth

For some reason I have dreaded and postponed the writing of this post. Not because of the subject matter, nor a lack of familiarity with the arguments, but rather this post could easily become the exact opposite of the purpose of this blog. As stated several times, the intention of this blog was to walk through difficult prophetic issues and passages and try like crazy to simplify make them easier to understand.

I have yet to figure out how to do so with this topic.

As discussed in the previous post there are several different views on how to approach the topic of the New Heavens and the New earth, but the more I read on the subject the more the simpleexplanations simply do not suffice. I would love to state that this is just all some future “Eternal Order” and leave it to that. But the more I study the more I see the language usage employed by John following the language used by Isaiah to mean something completely different.

The first order of business, then, is to see if the case can be made from the Old Testament passages that the concept in question is actually a picture of the Eternal State or whether it is a past or present reality.

Isa 65:20 “Never again will there be in it an infant who lives but a few days, or an old man who does not live out his years; he who dies at a hundred will be thought a mere youth; he who fails to reach a hundred will be considered accursed.

21 They will build houses and dwell in them; they will plant vineyards and eat their fruit.

22 No longer will they build houses and others live in them, or plant and others eat. For as the days of a tree, so will be the days of my people; my chosen ones will long enjoy the works of their hands.

23 They will not toil in vain or bear children doomed to misfortune; for they will be a people blessed by the LORD, they and their descendants with them.

Note how many non-Eternal State type functions the people of the Lord will partake in. They will eat and drink, build houses, work the land, have children and eventually die. Those are not the hallmarks of the eternal state in which one lives eternally with God in heaven, or as argued, on a re-established new Earth. Yet this falls immediately under the heading and introduction of the New Heaven and New Earth.

There is more of an explanation to be found in Chapter 66 and how it relates to the New Covenant. This will be expanded and understood more clearly when compared to passages in the New Testament including Hebrews and Revelation.

So, what does the New heaven and Earth look like functionally in Chapter 66? Here are highlights of the chapter worth noting.

Isa 66:1 This is what the LORD says: “Heaven is my throne, and the earth is my footstool. Where is the house you will build for me? Where will my resting place be?

So, in the NHNE there is no Temple. There is no physical house for the Lord to abide. rather we discover the New testament understanding in that the Church is the New Temple and residence of the Lord. This is expanded in Revelation as the New Jerusalem (the Church) descends and we are told that He will live with and within this new residence and amongst it’s inhabitants. This Old Covenant Temple is replaced in the NHNE by the Church

Isa 66:3 But whoever sacrifices a bull

is like one who kills a man,

and whoever offers a lamb,

like one who breaks a dog’s neck;

whoever makes a grain offering

is like one who presents pig’s blood,

and whoever burns memorial incense,

like one who worships an idol.

They have chosen their own ways,

and their souls delight in their abominations;

4 so I also will choose harsh treatment for them

and will bring upon them what they dread.

For when I called, no one answered,

when I spoke, no one listened.

They did evil in my sight

and chose what displeases me.

Sacrificing is abolished and rejected because of the evil done bu those who claim to be His. This is not a future event, but rather a first century event as the NHNE is eternally established when the following takes place…

Isa 66:6 Hear that uproar from the city,

hear that noise from the temple!

It is the sound of the LORD

repaying his enemies all they deserve.

Does this not perfectly predict what we have been discussing in all of these posts? The Lord repays His enemies that are found where? In the city and Temple! But before the “labor pains” (Matt 24) take place we discover this prediction…

Isa 66:7 “Before she goes into labor,

she gives birth;

before the pains come upon her,

she delivers a son.

8 Who has ever heard of such a thing?

Who has ever seen such things?

Can a country be born in a day

or a nation be brought forth in a moment?

Yet no sooner is Zion in labor

than she gives birth to her children.

So, the children of Zion that are birthed right before her labor pains, or destruction. The Church undeniably comes forth from Zion, and it is her destruction and removal that make way for the birth of the Church. It even begins with the birth of a “son!” So this repayment of God’s enemies in the city and Temple also births the Church that would proceed from her.

This birthing then leads to the rest of Chapter 66 which is fulfilled with promises to these new children of Zion. All of this is contextually found under the heading of the New Heaven and New Earth!

So, perhaps it is best to understand the NHNE covenantally as a picture of the promised New Covenant that find origination in the Old testament, institution in the Gospels, unfolding in the Acts and explanation in the rest of the New Testament.

This coincides beautifully with the picture painted in Hebrews 8 where we are told the Old Covenant and it’s ways were fading away forever to be replaced with this new and better Covenant. Which then leads to a better understanding of Revelation 21.

But before addressing Chapter 21 directly it is important to remind the reader that much of the New Covenant language deals with the impact of an eternal work of Christ found in the New Covenant that outshines the limited work of the ceremonial law of the Old Covenant. So, when eternal images are used they done so to show the greater power and impact of this New Covenant.

Rev. 21:1-3 Then I saw a new heaven and a new earth, for the first heaven and the first earth had passed away, and the sea was no more. [2] And I saw the holy city, new Jerusalem, coming down out of heaven from God, prepared as a bride adorned for her husband. [3] And I heard a loud voice from the throne saying, “Behold, the dwelling place of God is with man. He will dwell with them, and they will be his people, and God himself will be with them as their God.

With the previous information one must now ask the question is there anything here that did not begin with the introduction of institution of the New Covenant in the first century? Was the Church not established and did it not come from God in heaven (not of this world…). Is God’s dwelling place not with man?

Did Paul not clearly dictate that the old has passed away and that all things become new? (2 Cor 5:17)

Did the end of the sea (Gentile Nations) not take place in the birth of the Church? Since the sea is seen in the Old Testament and in Revelation 17 as representing the gentile nations it’s usage here now makes more sense. There is no longer Jew nor Gentile in the New Covenant therefor the sea is no more covenantally.

So, John here is now returning to the end of Chapter 19 after a brief glimpse into the future describing the Kingdom era and it’s eventual end. this return is marked by the restating the proof of the New Jerusalem’s existence is the destruction of the Old Covenant, most notable the symbol of that covenant, the temple. Once that symbol has been destroyed it becomes covenatally obvious that the New Jerusalem (the Church) takes center place in the Covenantal relationship between God and Man, and this is accomplished by the finished work of Jesus Christ as aptly argued in the book of Hebrews!

Please note that Chapter 21 ends by stating there there is no longer a Temple. Exactly what the prophet Isaiah stated would signify theNHNE… an event some 2,000 years in the past!

The Church should not frown on this understanding, but rejoice mightily. This is a great and powerful truth! The power of the truth that God resides in and with His people eternally should cause the church to rejoice and should, like they did in the first century, embolden the members of His body to proclaim His truth from one end of the heaven to another with passion and confidence.

He is our God and we are His people!

Revealing revelation - New Heaven and Earth Introduced

The final two chapters will receive a limited exposition for several reasons. The first is that the vision is so symbolic and “otherworldly” that stating any view emphatically is dangerous. The second, and most important, is that the plethora of views makes determining the right interpretation very difficult. Finally, since the preterist tends to emphasize those events which are clearly past events in Revelation at this point guessing about the things of the future is conjecture at best.

But we will walk through the differing views is grace and understanding. There will be limited dogmatism as a result of the three points above. What will be emphasize are those points which the passage clearly makes while leaving conjecture to the prophetic prognosticators.

Rev. 21:1-3 Then I saw a new heaven and a new earth, for the first heaven and the first earth had passed away, and the sea was no more. [2] And I saw the holy city, new Jerusalem, coming down out of heaven from God, prepared as a bride adorned for her husband. [3] And I heard a loud voice from the throne saying, “Behold, the dwelling place of God is with man. He will dwell with them, and they will be his people, and God himself will be with them as their God.

There is great debate as top whether this passage is a future or past event. Though modern prophetic ideology argues this is clearly a future event with the creation of a entirely new physical heaven and earth, many have argued that it is simply a picture of how the “New” Covenant differs relationally with the Old Covenant.

Where the Old Covenant placed blocks between God and man like the Temple, Priestly system and a law of sacrifices that could only cover sin, the New Covenant is one in which God dwells with and in man and where the outer system of laws and sacrifices are done away with and new form of relationship is created. This New Heaven and New earth then describe this relational shift which is best understood only after the fall of Jerusalem and the destruction of the symbol of the Old Covenant, the Temple.

This, is is argued, is akin to Paul’s idea of a “New Creation” that the believer undergoes and takes part in.

2 Cor 5:17 Therefore, if anyone is in Christ, he is a new creation; the old has gone, the new has come!

Those taking a more literal view argue this must be the future “Eternal State” in which man and God live harmoniously in Heaven together for all eternity. This is argued because of the belief that this section must follow chronologically the previous section, which does deal with the final judgment and the end of the old earth.

As mentioned previously, though, when John starts a section with “Then I saw” it does not always mean that the vision must follow chronologically in a timeline, but rather it was the order in which witnessed the visions. He often retraced similar events as we see in the seven cycles of judgment, wrath and victory throughout the entire book.

Finally there is the symbolic View which argues that this vision is simply a symbolic view of Heaven in the present and eternal state. This view has had a large contingent of supporters throughout all of Church history.

But now we will list in a simple bullet format those ideas found in the rest of the Chapter that lead the expositors and supporters of a particular view to come to those conclusions.

LITERAL VIEW

This is primarily the view of Futurist and Dispensationalist and is seen exclusively as the Eternal State. The picture is one of a re-created Garden of Eden – complete with the Tree of Life – and the eternal resting place for all that belong to God. the emphasis, though, is that this is a future event with the reasons stated below.

• Several phrases have “eternal” emphasis

• No more death, morning, tears, pain, etc (v. 3)

• All things new (v. 4)

• It is done (v. 6)

• New Jerusalem descending from heaven (v. 10)

• No more son or moon (v. 23)

• No longer will anything be accursed (22:3)

• No more night (22:5)

• They reign forever (22:5)

SYMBOLIC VIEW

This is primarily the view of some Amillennialist and Full Preterist. Though it has been primarily a Minority Position in Church history it has always had adherents. This is a present reality, but is symbolic for what is happening in heaven in relation to the Church. Reasons for this expectation below.

• The imagery cannot be taken literally

• This is the individual Eternal State for believers

• Heaven – Eternal Spiritual State of the believer from the point of salvation

• Emphasis is on the After-Life

• Symbolist demand that these descriptions must still be a part of the original time qualifier – shortly come to pass. As a result this must be seen as a present reality.

SPIRITUAL VIEW

This is primarily the view of most Amillennialist nearly all Postmillennialist and Preterist and does share some similarities with the Symbolic view presented above, so some level of crossover should be expected. Reasons for adherence to this view are dealt with below.

• The images (heaven, earth, city, river, New Jerusalem) are applied to the Church which is a present reality and, coupled with the idea of the New Heaven and Earth representing the New Covenant, those Old Testament images find their application in the Church

• Current and future state of the Church for all eternity

• Phrases interpreted Spiritually according to their usage both in the Old and New Testaments. We find New Testament writers applying Old Testament “New heaven” imagery to the present state of the Church (Temple, Priest, etc).

• Old heaven and earth – the old covenant

• New heaven and earth – new covenant

• “Sea was no more” represents the end of the view of the separation of God’s people and the gentile nations. They are to be seen as part of Spiritual Israel, which was a first century reality.

• All things made new (2 Cor 5:17). Paul uses similar imagery to describe the believer.

• God always being with man mirrors Jesus’ own words when He stated “Lo, I am with you always…” Again, this was a present reality in the first century and continues to today.

• No Temple (v. 22). This important Covenantal factor should not be overlooked.

• Old Testament usage of the term New heaven and earth (Isa 65)

It is with this usage of the term that we will next turn our attention. What is meant by New Heaven and New earth as it used in both Old and New Testament passages.

Revealing Revelation - The Second Coming

One of the most often asked questions I receive while teaching these concepts in a classroom setting is at what point do I see the Second Coming of Christ or is it not represented at all in the book?

Though many preterist, and not just the heretical full preterist, argue that the book of Revelation does not deal with the Second Coming at all I simply do not see it this way. They argue that the context of the timing of the book and it’s demand that the things written within it’s pages were to happen “soon” preclude a discussion of the Second Coming.

But since in this Chapter the author himself describes a long period of time called the Millennium and then goes on to describe what happens at the end of that Millennium, one must follow where the author leads. He chose to take the event descriptions beyond the “soon” context, but does so clearly by telling the reader that these events take place after a long period of time.

So, with this in mind let us consider the passage in question. We will deal first with the events immediately preceding the second Coming and then discuss what is best seen as the actual, physical Second Coming of Christ.

Rev. 20:7-9 And when the thousand years are ended, Satan will be released from his prison [8] and will come out to deceive the nations that are at the four corners of the earth, Gog and Magog, to gather them for battle; their number is like the sand of the sea. [9] And they marched up over the broad plain of the earth and surrounded the camp of the saints and the beloved city,

The first thing to note is that this time of victory for the Gospel is concludes with the release of Satan. And just like the description of his binding limited his ability to deceive the nations, his release allows a return to the deceiving work of Satan, though limited in time and expanse.

This army is represented by the Old Testament battle figures of Gog and Magog. Now it should be considered that Gog means “leader” and that Magog was the name of his people. This could simply mean that this army would be the leader and his people or Satan and his minions, simply using a popular Old testament reference to give the reader the sense of the import of these army.

This leads to the very real possibility that this battle is actually a spiritual battle between truth and error (Gospel and deception) as Satan’s last gasp. This is amplified by the target of Satan’s army, the camp of the saints and beloved city. Some mistakenly jump to the idea this is in reference to the physical city of Jerusalem. But as we have seen throughout the rest of the book, the physical city of Jerusalem is not the beloved city, but rather referred to as Egypt, Sodom and Babylon.

The beloved city is most likely the “camp of the saint” or most simply, the Church. This fits with the soon to come description of God’s beloved and holy city, the New Jerusalem that is also called the Church. So, the final days of history will reveal a last ditch effort by Stan to deceive the nations and attack the works of the Church.

On a side note the reader may want to consider the conspicuous absence of Jesus from the discussion. He is simply NOT on earth at this time! The futurist, Premillennial understanding places Jesus in the city of Jerusalem, surrounded by the physical armies of Satan. He is forced to cower at the face of Satan’s great army and must await rescue from on high! This is both unBiblical and insulting to the work and power of the glorified, risen and omnipotent Christ. I dealt with this in a post called The Second Humiliation of Christ which can be found here…

http://low5point.wordpress.com/2008/12/15/dispensational-distortions-the-second-humiliation-of-christ-part-1/

and here…

http://low5point.wordpress.com/2008/12/15/dispensational-distortions-the-second-humiliation-of-christ-part-2/

So, Satan has one last shot at deceiving the nations, but is quickly and swiftly and dealt with.

Rev. 20:9-10 … but fire came down from heaven and consumed them, [10] and the devil who had deceived them was thrown into the lake of fire and sulfur where the beast and the false prophet were, and they will be tormented day and night forever and ever.

Satan’s last shot of rebellion is quickly squashed as fire from heaven comes and destroys the rebellion and puts an end to the work of the Devil. So, what should the reader do with the picture of this fire that comes from Heaven?

Let’s consider other similar uses and then consider the timing of the fire in relation to the other events that follow. Doing this will really help galvanize these concepts into a coherent system. First, let’s the consider the following passages and the use of fire.

2 Thes. 1:7-8 when the Lord Jesus is revealed from heaven with his mighty angels [8] in flaming fire, inflicting vengeance on those who do not know God…

2 Peter 3:10-12 But the day of the Lord will come … heavenly bodies will be burned up and dissolved, and the earth and the works that are done on it will be exposed… [12] because of which the heavens will be set on fire and dissolved, and the heavenly bodies will melt as they burn!

The image of fire in judgment seems to picture the coming of Christ in final judgment and victory. His Second Coming is pictured as fire coming from heaven and this fire does the work of judgment in the final sense. This also hearkens back to the story of Elijah on Mt. Carmel where God sent fire to destroy the works of the prophets of Baal.

Since the Second Coming and Judgment are so closely related and we see fire coming from heaven at the return of Christ it is best to see this picture in Revelation as the actual, physical Second Coming of Christ. Note how it is a final act, not an act followed by a Millennia or by a physical presence of Christ on earth as stated above.

What does follow is judgment of the eternal order.

Rev. 20:11-15 Then I saw a great white throne and him who was seated on it. From his presence earth and sky fled away, and no place was found for them. [12] And I saw the dead, great and small, standing before the throne, and books were opened.

So, immediately following the fire from heaven is the final judgment. This makes the case that the fire from heaven is the second Coming even stronger as we have seen previously that the final judgment IMMEDIATELY is preceded by the second Coming of Christ. This was dealt with in a concept call The Unity of the Eschatological Complex and was discussed in a post called Wanna Sound Really Smart? which can be found here…

http://low5point.wordpress.com/2009/01/30/wanna-sound-really-smart/

But for review note in the following how the Second Coming is immediately followed by the final judgement…2 Thessalonians 1:7 and to grant relief to you who are afflicted as well as to us, when the Lord Jesus is revealed from heaven with his mighty angels 8 in flaming fire, inflicting vengeance on those who do not know God and on those who do not obey the gospel of our Lord Jesus. 9 They will suffer the punishment of eternal destruction, away from the presence of the Lord and from the glory of his might,

2 Tim 4:1 I charge you in the presence of God and of Christ Jesus, who is to judge the living and the dead, and by his appearing and his kingdom

1 Cor. 4:5 Therefore do not pronounce judgment before the time, before the Lord comes, who will bring to light the things now hidden in darkness and will disclose the purposes of the heart. Then each one will receive his commendation from God

Matt 25:31 When the Son of Man comes in his glory, and all the angels with him, then he will sit on his glorious throne. 32 Before him will be gathered all the nations, and he will separate people one from another as a shepherd separates the sheep from the goats…46 And these will go away into eternal punishment, but the righteous into eternal life.

So, with just the handful of passages above we clearly see that the second Coming and Judgment are simultaneous events and since the Revelation passage states that immediately following the fire from heaven that the white throne of judgment is revealed it is safe to argue that the fire from Heaven is, in fact, a picture of the Second Coming of Christ. And most importantly His coming is “post” millennially! It takes place AFTER the Milennium and at the end of time just like 1 Cor 15, Matt 25, John 5 and 6 and elsewhere argue as well.

Rev. 20:11-15 Then I saw a great white throne and him who was seated on it. From his presence earth and sky fled away, and no place was found for them. [12] And I saw the dead, great and small, standing before the throne, and books were opened. Then another book was opened, which is the book of life. And the dead were judged by what was written in the books, according to what they had done. [13] And the sea gave up the dead who were in it, Death and Hades gave up the dead who were in them, and they were judged, each one of them, according to what they had done. [14] Then Death and Hades were thrown into the lake of fire. This is the second death, the lake of fire. [15] And if anyone’s name was not found written in the book of life, he was thrown into the lake of fire.

To finish this section I wanted the reader to take note of how both the elect and the damned are judged at the same time. There is no Millennium between their judgments as the Premillennialist argue, but rather they are simultaneous events just as the rest of Scripture dictates (Matt 25; John 5).

So, to sum up the return of Christ is picture here and elsewhere as fire from Heaven, it takes place immediately before the judgment and on the Last Day (John 6) and is an event that takes place AFTER the Millennium.

Revealing Revelation - The Millennial Musings

Now that the binding of Satan is behind us we will now turn our attention to the events that take place during this Millennium. As we discovered in our previous discussion, Satan was bound at Christs’ first advent and his binding was limited to his ability to utterly deceive nations. This allows for the triumph of the Gospel in time and actuality.

The focus now, though, shifts from the binding of Satan back to the situation faced by the persecuted masses. It is at this point that we must not forget that one of the primary purposes of John’s writing to “reveal” Christ is that His revelation was to bring assurance and comfort to those who were, like John, presently facing horrific persecution and tribulation at the hands of the Jews and roman government.

It is back to those first century martyrs and victims of persecution that the focus returns. But it is also quite probable that the truths reflected in the discussion of those first century saints has direct impact on the Church throughout history.

Rev. 20:4 Then I saw thrones, and seated on them were those to whom the authority to judge was committed. Also I saw the souls of those who had been beheaded for the testimony of Jesus and for the word of God, and who had not worshiped the beast or its image and had not received its mark on their foreheads or their hands. They came to life and reigned with Christ for a thousand years.

There have been several possible interpretations of this passge through history and all appear plausible and can find justification within the text itself.

The first view, what I will label the Augustinian View, is that this passage represents the spiritual reigning of all of those that comprise the true Church throughout the ages. This pictures both the living and deceased members of the Church that from salvation forward are seated in the heavenlies with the Sion and rule and reign with Him throughout eternity.

The second view, with I will refer to as the Reformed View, states that this is a picture of the “spiritually resurrected” saints. By this it is meant that this pictures the rule and reign of the saints in Heaven throughout history from the point of their death forward. This would take place during the time between their death and the one, general, bodily resurrection at the end of time. This coincides with Paul’s statement that to be absent from the body is to be present with the Lord.

The third view is what has been brought to me attention by Dr. Kenneth Gentry. He has recently embraced this view and, as a result, will cause him to make some adjustments to his previous writings and his present work, which is a commentary on the book of Revelation. Though it is not original to him (others have promoted this view including famed theologian Vern Porthress), I will label this the Gentry View for easier reference.

The Gentry View, which I will not be able to do justice to in this short amount of time, is that this is a special resurrection especially for those of the first century martyrs. These are same ones who were previously seen under the altar begging for their revenge against their persecutors. The context regarding those involved is those that were beheaded and did not worship the Beast. This context limits the discussion of Revelation 20 to those first century believers only and should be seen as representing any group outside of the originally intended audience. The resurrection in question then, is simply a special resurrection of the first century for those particular persons.

I am not in the position to take a stand on any of the three though I have, over time, embraced a combination of the first two. I have only recently been made aware of the third view and cannot do it justice to critique or embrace it at this time.

The first two, though, do have a common thread that ties them together and that is found in the following two verses.

Rev. 20:5-6 The rest of the dead did not come to life until the thousand years were ended. This is the first resurrection. [6] Blessed and holy is the one who shares in the first resurrection! Over such the second death has no power, but they will be priests of God and of Christ, and they will reign with him for a thousand years.

If the G entry View is correct and the first resurrection is an exclusive promise to the first century martyrs that the “rest” in verse 5 would include the rest of humanity, saved and unsaved alike. If incorrect then the first two views would argue that this first resurrection should be seen as a “spiritual” resurrection that takes place at the moment of salvation.

This would appear to align itself well with the other writings of John, especially what is found in His Gospel. Consider the similarity of ideas of different kinds of “resurrections” and who partakes in them from the Gospel of John.

John 5:25 “Truly, truly, I say to you, an hour is coming, and is now here, when the dead will hear the voice of the Son of God, and those who hear will live. 26 For as the Father has life in himself, so he has granted the Son also to have life in himself. 27And he has given him authority to execute judgment, because he is the Son of Man.

What from the outset appears to be a passage about a “resurrection” is quickly shown to be a spiritual and not a physical resurrection. Note how Jesus declares that this “coming to life” of those who hear His voice is taking place at a time that was “now here.” He is not referring to a future event some several millennia away, but rather a present and continuing event.

Note also that it is those who “hear” His voice that come to life. These are the spiritually dead who hear His voice, not the physically dead in the tombs (as we shall see). He also even further explains what kind of resurrection is in question when He states that this “now” event is a life giving event in which He gives “life” to the spiritually dead. This is best seen simply as salvation. Those who hear His voice and come to life (resurrected) receive this life from the Son.

To make it even more obvious that this first resurrection is spiritual he immediately contrasts this “now here” timing resurrection with a physical one that takes place later, at time He would later refer to as the “Last Day.” (John 6)

John 5:28 Do not marvel at this, for an hour is coming when all who are in the tombs will hear his voice 29and come out, those who have done good to the resurrection of life, and those who have done evil to the resurrection of judgment.

So, this resurrection occurs on the last day and involves those who are “in the tombs.” These dead are the physical dead and are contrasted with the previously discussed spiritually dead. Also note that the previous spiritual resurrection was only for those that hear His voice (spiritually), but this resurrection is for “ALL” that are in the tombs. This resurrection will include everyone as everyone will hear His voice on the Last Day.

Also note that this resurrection is a single event for both the saved and the damned. they are not separated by a millennia. Jesus clearly here pictures a single resurrection of all of the dead, both those who will receive eternal life and those who will receive eternal damnation.

This is also amplified in Matthew 25 where we learn of one general judgment that takes place at His coming.

Matt 25:31 “When the Son of Man comes in his glory, and all the angels with him, then he will sit on his glorious throne. 32Before him will be gathered all the nations, and he will separate people one from another as a shepherd separates the sheep from the goats.

This one, general judgment of both the sheep and the goats coincides with this one, general resurrection. So, there is no room to insert a millennia into the above verse just as there is no room to insert one in the John passage dealing with the resurrection of the elect and damned. It is one single event and is contrasted to the spiritual resurrection of salvation that is found earlier in John 5.

This then is quite probably what John is describing in the Revelation passage as well.Those who take part in the first resurrection (salvation) are those that the second death (eternal) has no power over and those who are proclaimed as priests of God. this language is vital in that it is quite a common theme in the New Testament that those who are His through faith are made priests of God, especially here in Revelation

1 Peter 2:5 you yourselves like living stones are being built up as a spiritual house, to be a holy priesthood, to offer spiritual sacrifices acceptable to God through Jesus Christ.

1 Peter 2:9 But you are a chosen race, a royal priesthood, a holy nation, a people for his own possession, that you may proclaim the excellencies of him who called you out of darkness into his marvelous light

Revelation 1:6 and made us a kingdom, priests to his God and Father, to him be glory and dominion forever and ever. Amen.

This truth takes place in the present and extends throughout history while the second and physical resurrection in simply a single event that ends history. Also it should be noted that this all began with the first coming of Christ, and as Matthew 25 points out, it will be consummated and completed at His second coming. That is the Millennium!

Revealing Revelation - The Millennial Binding of Satan (Part 2)

In part one of our discussion on the binding of Satan we spent a vast majority of the time dealing with the timing issue of the binding of Satan, which in turn, tells the reader when the “thousand years” began. This famed Millennium, we discovered, begins when Satan is bound and Jesus did this during His first advent!

This quite often leads to cries of ridiculous and guffaws for truly anyone can simply look at the world around us and note that Satan could not be bound. Sin is still rampant, evil still abounds and the work of the minions of Satan appear to not have been curtailed by any ones estimation. This, of course, leads to the important discussion of not just “when: Satan is bound, but for what purpose is this binding?

With that important question in the front of our minds let us consider the passage before us.

Rev. 20:3 and threw him into the pit, and shut it and sealed it over him, so that he might not deceive the nations any longer, until the thousand years were ended. After that he must be released for a little while.

This binding, as we discovered previously, is chalk full of symbolic and spiritual language and must be understood as so. No actual chain, pit or seal can actually subdue on non-corporal being that is not extended in space. Remember, the physicality of Satan is not present, but rather, he, like all the angels, are spiritual beings, not constrained by the laws of physicality humans and animals are faced with.

No chain, no matter how thick and strong it would, could keep this being bound for he cannot be limited by spatial restrictions. The same for a pit or seal placed in that pit. He is spiritual and invisible.

Not only that, but most importantly, the passage limits the scope of his binding and the purpose for which he is bound…

…so that he might not deceive the nations any longer…

This binding which took place during the first advent of Christ was for the express purpose that he would no longer be able to deceive the nations and keep the Gospel from penetrating the hearts and minds of those outside of the previous Covenant community, the Jews.

If you recall from the previous post the binding described by Jesus was so that He (Jesus) could plunder the goods of the “strongman’s possession. Those lost souls in the nations that have been for centuries blinded are now able to hear and respond to this Gospel proclaimed.

The finished work of Jesus was a true paradigm shift in human history. Before the first advent the Gospel, the truth by which a man and community could be saved, was nearly exclusively the divine possession of the Israelites under the promise to Abraham and continuing with Moses. But the promise to Abraham was that “all” nations would be blessed through him and through the “seed” that would come from him. That seed, Jesus Christ, fulfilled the promised that all nations would be blessed. This is done when Satan is bound and the nations were no longer utterly deceived.

Jesus, through this binding of the first century, begins to plunder that house of the strongman. He proved this by casting out demons and demonstrating that the kingdom of God had truly arrived and was not postponed!

The Church today must understand this promise and take her rightful place as the bearer of this “Good News” of the Gospel and proclaim it throughout the whole earth for Satan has been bound, the nations are no longer deceived and the Gospel sees a bright and hopeful future! This is diametrically opposed to modern prophecy prognosticators that see no hope for the Church and actually see her fail in history.

This sad bastardization of the truth of Gospel must be opposed for it is unBiblical and unnecessarily pessimistic set against the backdrop of scripture that proudly proclaims a rich and glorious and victorious Church that is being adorned for her Groom. This adorning is completed by the proclamation of the Gospel as the Church recognizes she was handed the keys the to the kingdom and that the gates of Hell will not prevail against her!

Revealing Revelation - The Millennial Binding of Satan (Part 1)

It has been a while since the most recent post as this section of Revelation is so controversial and the views are as diverse and multiple as there are commentaries on the subject. And just as I had prepared to work through the passages in question a commentator I admire quite a bit, Dr. Kenneth Gentry, mentioned that he has changed his perspective on the passage. And though I am comfortable and confident with my position, when someone of his stature mentions a change I wanted to at least consider those changes.

Dr. Gentry was gracious enough to send me some information on this change and I have worked through his ideas. We will not address these changes in this post, but the view will be reflected in following posts.

Finally, the delay has also been brought about by the fact that this blog was never meant to reflect my positions exclusively, but to combine the differing views within the preterist perspective and present them fairly along with a critique of the futurist perspective. Dr. Gentry’s position change necessitated I take the time to discover the best way to present all of the above.

As a result, the next several posts will slowly walk through the positions and I will only offer my opinion as an addendum to the views expressed. We will also limit the majority of our discussion to the timing and nature issues of the Kingdom and not the differing perspectives of “Millennial Positions” which have been detailed previously.

The first thing to note about Chapter 20 is that there is great disagreement about the timing of the events described. Many argue that it follows directly in a timeline from Chapter 19’s description of the “coming of Christ.” The Premillennialist argues that the coming described in Chapter 19 is the literal Second coming and this will institute the 1,000 year Millennial reign of Christ on earth.

Some preterist also see these two passages taking place chronologically, but since the preterist argues that the coming described in Chapter 19 represents either Christ coming in judgment against apostate Israel or Rome or the coming of the Gospel throughout history, the Millennial picture that follows began in the first century.

Another option is that Chapter 20, like Chapter 19 and the seals, trumpets and bowls represent the same event told from different perspectives. that event is the fall of Jerusalem in 70 AD. And how John also returns to historical events in Chapter 12 (the birth and life of Christ) here John goes back to the binding of Satan at Christ’s first coming, initiating the Millennium during his first advent.

But let’s consider the passage itself with the above views in our minds. In this first post we will deal exclusively with the binding of Satan found in the first two verses and the purpose of that binding as discussed in the third verse.

Rev. 20:1-3 Then I saw an angel coming down from heaven, holding in his hand the key to the bottomless pit and a great chain. [2] And he seized the dragon, that ancient serpent, who is the devil and Satan, and bound him for a thousand years,

The first thing to consider is the often used concept of “then I saw” which does not necessarily mean that the events described are chronological, but simply the order in which John saw the visions. This is also true of Chapter 12 as discussed above and in Chapter 12 we have John describing events that were clearly in the past (birth of Christ, death, ascension, etc) but the vision is placed in the center of the book. Though this does not discount the possibility of these events being chronological from the events of Chapter 19 it is not necessarily true.

The second item to consider is the identity of the angel. Many have argued that it is Michael, the same angel that John described defeating the serpent in Chapter 12. The rest of scripture, though, points to the idea that this being is non other than Christ Himself.

The first clue to this is that the angel as described is “holding” the keys to the bottomless pit. These don’t appear to have been “given” to Him but rather that they belong to Him. This could only be Christ. This is also in great contrast to Satan who was “given” the keys earlier in the book (Chapter 9). Those keys do not belong to him and, in fact, were obtained by Christ during His first coming as is presented in the opening chapter of the book.

Rev 1:18 and the living one. I died, and behold I am alive forevermore, and I have the keys of Death and Hades.

The concept of the one with the keys having the authority to open and lock is found elsewhere in the Scriptures as the Church is given the keys to the kingdom and Isaiah even prophesied that one would come who would have the key to the kingdom of David (Isa 22:22). This is fulfilled in Christ. He is given this authority and so this helps our understanding of the identity of this angel.

More than this, though, we must consider the rest of Scripture and how Christ is shown defeating and “binding” Satan at His first coming. Consider the passages below and note special consideration of the timing of these events.

Matt 12:29 Or how can someone enter a strong man’s house and plunder his goods, unless he first binds the strong man? Then indeed he may plunder his house.

Jesus has just cast a demon out of a man to prove His dominion over Satan and that He had already bound the strong man (Satan). The parallel passage reveals even more.

Luke 11:21 When a strong man, fully armed, guards his own palace, his goods are safe; 22 but when one stronger than he attacks him and overcomes him, he takes away his armor in which he trusted and divides his spoil

As we will see in the following post regarding the purpose of the binding Jesus here described how He was dividing the spoils, the souls of the lost, and conquering Satan’s domain and shows that Satan is incapable of defending his own turf. He does so through binding and defeating Satan at His first coming. But even more support can be seen below.

John 12:31 Now is the judgment of this world; now will the ruler of this world be cast out.

The New Testament writers continue this argument of victory as well.

Col2:15 He disarmed the rulers and authorities and put them to open shame, by triumphing over them in him.

Heb 2:14 Since therefore the children share in flesh and blood, he himself likewise partook of the same things, that through death he might destroy the one who has the power of death, that is, the devil,

This is not a postponed binding. This is an historical fact. Again, the purpose of the binding will be dealt with later and will shed much light on these passages as well.

Finally in this passage we should note the strong symbolic and nonliteral language used. Satan is a spiritual being and a literal chain would not hold him in any way. Even a literal sealing of some sort of passageway would not contain a spiritual, non corporal being.

In fact, the imagery John employs include using the figurative descriptions of the devil used previously like the serpent and dragon. The nonliteral language is meant to portray the spiritual binding that is clearly represented. The following verse will limit the purpose of the binding and will be discussed later. So then this is also also true of the time constraint used; the infamous one thousand years.

Scripture has used the concept of a thousand in symbolic and nonliteral ways almost exclusively. Take note of the usage of a thousand in the passages below and note how the expression is used.

Exodus 20:6 but showing steadfast love to thousands of those who love me and keep my commandments.

Deut. 7:9 God who keeps covenant and steadfast love with those who love him and keep his commandments, to a thousand generations,

Psalm 50:10 For every beast of the forest is mine, the cattle on a thousand hills.

2 Peter 3:8 But do not overlook this one fact, beloved, that with the Lord one day is as a thousand years, and a thousand years as one day.

So, with Scripture as our interpretive guide, we should see that the term a thousand need not be taken literally, any more than it’s usage in the passages above.

The timing of the Millennium should not be in question either as it is noted that it begins with the binding of Satan that Jesus Himself stated took place during His first coming. But for what purpose is this binding and how can we know that the binding in question took place in history? That will be the focus of our next post as we look at the next verse in this passage.

Revealing Revelation - Looking Back at the Millennium

Much of what will be covered over the next few posts has been covered previously on our introductory discussion on the Millennium. This most controversial handful of verses has birthed four distinctive positions with multiple subsets of each. We cannot and will not spend too much time dealing with the different views as they too have been discussed previously as well.

This mini-post will simply offer the links to those discussions for your benefit. the following posts will examine the arguments surrounding the preterist interpretation of the Millennium. This will incorporate much of what has previously been discussed, but will be in a review format so the post links below may prove beneficial.

THE MILLENNIUM

http://low5point.wordpress.com/2009/02/02/characters-and-themes-millennial-musings-and-the-binding-of-satan/

http://low5point.wordpress.com/2009/02/02/characters-and-themes-millennial-musings-and-the-resurrection/

MILLENNIAL VIEWS OUTLINED

http://low5point.wordpress.com/2008/11/26/its-the-end-of-the-world-as-we-know-it-intro-to-views/

http://low5point.wordpress.com/2008/11/26/its-the-end-of-the-world-as-we-know-it-millennial-views-part-1/

http://low5point.wordpress.com/2008/11/26/its-the-end-of-the-world-as-we-know-it-millennial-views-part-2/

Next we will begin an actual discussion of the opening verses of Chapter 20 of the Book of Revelation

Revealing Revelation - His Name is Faithful and True

We will now examine the most debated passage in the entire book except for the Millennial passage that opens chapter 20. Even more controversial and misunderstood than the Beast of Chapter 13 is the picture of the Rider on the White Horse here in Chapter 19.

Rev. 19:11-14 Then I saw heaven opened, and behold, a white horse! The one sitting on it is called Faithful and True, and in righteousness he judges and makes war. [12] His eyes are like a flame of fire, and on his head are many diadems, and he has a name written that no one knows but himself. [13] He is clothed in a robe dipped in blood, and the name by which he is called is The Word of God. [14] And the armies of heaven, arrayed in fine linen, white and pure, were following him on white horses. [15] From his mouth comes a sharp sword with which to strike down the nations…

It has been a long held belief, especially among futurist that this picture is quite obviously the visible, literal Second Coming of Jesus Christ. But there are many reasons why it simply cannot be so as we shall see. It may be worthwhile to look at previous post dealing with the idea of “comings” of Christ and how different context demands different understandings.

THE COMING

The first is that this coming is drastically different than how it is described in Acts 1.

Acts 1:9 And when he had said these things, as they were looking on, he was lifted up, and a cloud took him out of their sight. 10And while they were gazing into heaven as he went, behold, two men stood by them in white robes, 11and said, “Men of Galilee, why do you stand looking into heaven? This Jesus, who was taken up from you into heaven, will come in the same way as you saw him go into heaven.“

The angels declared to the Apostles that Jesus would return in the same manner in which he ascended, which is described as standing on a cloud. This is drastically different than the horse-riding, judgment-like way that is described in Revelation 19. In the Revelation passage there is a sword coming out of his mouth and He is riding a white stead in a combative and war-like position. This is by no means “in the same way” as He ascended.

ARMIES OF HEAVEN

There are two primary interpretations of the the “armies of heaven” that accompany the Lord in His battle against His enemies. The first is that it represents the angels in Heaven in spiritual battle against the spiritual forces waging throughout history for the souls of God’s elect.

A careful reading of the text shows that He is coming with the “armies of heaven.” The futurist, especially Dispensational picture, is Christ returning with the Church or the Saints that have been previously raptured. This is not the case. He is coming with angels to do battle as a warrior. The angels have been described as the armies of heaven and the heavenly host, not the Church, according to this view.

This picture is also to be seen as spiritual warfare as the combatants are angels and the weapon is a sword that comes from the mouth of God, His holy, eternal word. This is not the bombs, missiles and tanks of modern warfare by any stretch.

Following the previous point it should be noted that the Church is in Heaven when last seen and we are told is “making herself ready” for His return, not coming with Him. He comes to the Church, the Church does not come with Him.

The other view is that this Church is pictured here in battle, but not in a physical or military sense. The Church, as representatives of His kingdom on earth, do the actual work of sprerading the Gospel and doing battle.

It is argued that the direction that which the Church is traveling must indicate that the Church is “coming down” from heaven. It is argued, though, that John is using the constant and eternal placement of the Church (in Heaven) symbolically as the Gospel is transmitted throughout the entire earth. This is no stretch since the New testament is filled with images of the present placement of the Church is in Heaven, including those presently alive.

In Revelation previously we saw the present placement of the Church in Chapters 7, 12, 13 and 19. In Ephesians there is a more clear statement about the present placement of the members of the Church when Paul declares;

Eph 2:4 But God, being rich in mercy, because of the great love with which he loved us, 5even when we were dead in our trespasses, made us alive together with Christ— by grace you have been saved— 6and raised us up with him and seated us with him in the heavenly places in Christ Jesus

Similar sentiment is contained in Hebrews as well.

Heb 12:22 But you have come to Mount Zion and to the city of the living God, the heavenly Jerusalem, and to innumerable angels in festal gathering, 23and to the assembly of the firstborn who are enrolled in heaven, and to God, the judge of all, and to the spirits of the righteous made perfect

Chilton notes that it is quite possible that both the angels and the Church are in view. This common Biblical idea is that the spiritual battles waged by the Church have a coinciding, invisible warfare performed by the angels of heaven. This may be the best explanation; As the Church wages the war for spiritual supremacy through the expanse of the Gospel as seen as the sword proceeding from the mouth of the Lord Jesus Christ, a parallel spiritual battle is waged by the heavenly hosts.

4. The Dispensationalist assume the Rapture has taken place seven years prior to this event, but cannot provide one verse in support of this presupposition. There is no timetable associated with this event nor the length of the supper itself [previously discussed "Marriage Supper."] It is all completely assumed and forced into the passage!

This is clearly a coming in judgment passage as the warrior motif, conquering king and spiritual battle lines fought by the heavenly host – whether angels, the Church or both – attest to this. This coming is all too similar to previous judgment comings that it should not be missed.

We must consider, though, two important factors in this discussion. Is this a coming of judgment against Jerusalem or Rome simply told in a different perspective or is it possibly the constant coming of Christ in victorious action of Gospel proclamation throughout history. There appears to be sufficient evidence for both as not to make too rash a decision.

The first thing to consider is whether this white horse and rider is the same picture that is described in Revelation 6 in regards to the the first seal being opened.

Rev 6:2 And I looked, and behold, a white horse! And its rider had a bow, and a crown was given to him, and he came out conquering, and to conquer.

There is great disagreement here as many claim the rider of both is Jesus and that the difference between the two is only found in the weapon used. It is argued that initially He comes is judgment with a bow meant to go to war against apostate Israel where the second image of the white horse He is defeating the nations with His Gospel being proclaimed with the weapon being the sword from His mouth representing the word of God.

It should be noted that in both instances the person riding the white horse has gone out to conquer, but whether they are one in the same the passages are silent on. So, primarily we will focus on whether this image is best understood to be representing the fall of Jerusalem or Rome or whether it represents the Gospel’s proclamation throughout history. Here again, there is division.

The strongest argument that this is still dealing with Israel and Rome is the mentioning of the destruction of the Beast later in the passage. This, though, could be related to the conquering of Rome which actually took place the through the spread of the Gospel. It may also be in reference to God’s Old Testament track record of punishing those nations that He used to punish Israel (Egypt, Babylon, Syria, Edom, etc).

The best argument that this is, in fact, a picture of the Gospel’s advance is that this is a spiritual battle being fought by spiritual beings (angels) or through the Church by way of the Gospel being preached. It is important to note that the Gospel does not only save, but also condemns. His victory is not only viewed through the lens of the Gospel’s expansion but also through the punishment of His wrath set against His enemies. This is seen in the destruction of the Beast as well as the kings.

Ultimately here is the point. This pictures the Biblical promise of the Kingdoms of the earth being subjected to the Kingdom of the Lord Jesus Christ! This is promised and declared by the prophets in many ways. The most obvious is found in Daniel 2.

Dan 2:31 “You saw, O king, and behold, a great image. This image, mighty and of exceeding brightness, stood before you, and its appearance was frightening. 32 The head of this image was of fine gold, its chest and arms of silver, its middle and thighs of bronze, 33 its legs of iron, its feet partly of iron and partly of clay. 34As you looked, a stone was cut out by no human hand, and it struck the image on its feet of iron and clay, and broke them in pieces. 35Then the iron, the clay, the bronze, the silver, and the gold, all together were broken in pieces, and became like the chaff of the summer threshing floors; and the wind carried them away, so that not a trace of them could be found. But the stone that struck the image became a great mountain and filled the whole earth.

Daniel states that these four parts to the statue are the four great kingdoms of the earth. They are Babylon, Medo-Persia, Greece and Rome. The stone cut by no human hand represents the Kingdom of God. That stone hits the feet (Rome) and by doing do destroys all of the previous kingdoms. Then this stone (Kingdom of God) expands to cover the entire earth. This is the Kingdom of God initiated at the first coming of Christ and is exemplified by John here when he mentions how the Lord Jesus Christ is victorious over all the kingdoms of the earth!

The Kingdom of God is the last and greatest kingdom and has already been established. It is now and throughout all of time growing like the rock and will consume the entire earth!

John is using similar imagery to describe the demise of the nations of the earth under the weight of the Kingdom of God. This victory is not one of guns, tanks, missiles and bombs, but rather of the Gospel proclaimed as it is the ONLY weapon with the power to tear down the strongholds of the Devil.

It is such a shame that in modern evangelical circles that not only is this truth ignored, it is actually denied! Modern Dispensationalism has a Gospel in which the Gates of Hell do prevail despite the overwhelming Biblical evidence to the contrary! If only the Church would understand her place in God’s dramatic and redemptive work in history!

Revealing Revelation - Marriage Supper of the Lamb

After another scene of worship starts Revelation 19 the vision turns to the popular Marriage Supper of the Lamb. It should be noted that the picture of worship found in Revelation 19 is quite similar to the end of Chapter 11 following the seven trumpets.

Rev 19:6 Then I heard what sounded like a great multitude, like the roar of rushing waters and like loud peals of thunder, shouting: “Hallelujah! For our Lord God Almighty reigns.7 Let us rejoice and be glad and give him glory! For the wedding of the Lamb has come, and his bride has made herself ready.

But our discussion here will center on the Marriage of the Lamb. Futurist place this event at the end of the age, sometime during the futurized Seven year Tribulation. In Dispensational ideology, with the strict contrasting of the Church and Israel, only the Church is present and the Old Testament saints are regulated to “outsider” status during this event.

The point obviously missed by the futurist and especially the Dispensationalist is that that context revolves around the contrasting of God’s new Bride and His former, unfaithful bride, now seen as the Harlot. The Harlot has just been made desolate by the Beast and the New Covenant is initiated with the new Bride, the Church.

This is NOT a future event, but rather a past event the began with the initiation and birthing of the Church at Pentecost and continues to today. This argument also understands that the modern day celebration of Communnion, or the Lord’s Supper, is lacking for it’s sparsity and not recognizing the connection between the two. When the Bride meets together they should be celebrating this supper together regularly.

But with that aside,m the primary focus of this image is to show the contrast between the harlot that has been divorced and the new Bride that continues throughout eternity. This was shown physically with the initiation of the new covenant, formerly administered with the destruction of the symbol of the Old Covenant, the Temple.

The best way to understand this is to examine the image being presented by John in this passage. When is a Marriage Supper celebrated? Some 2,000 plus years after the marriage takes place? that is what the futurist is asking the reader to assume. Is the celebration really postponed to the end of the celebration?

Rather, this supper celebration would be celebrated at the marriage, which should best be seen as Pentecost. This is a long and glorious celebration that continues throughout the ages and for eternity.

And the Old Testament saint is a part of this celebration. Those that are His partake of His body and blood (John 5) and that is the only way to the Father. Those forward thinking, faithful saints of the Old testament are not restricted because they are a part of “true” Israel just as the Church is through the new Covenant.

Chilton argues that the placement of this vision is perfectly positioned right after the final picture of the fall of Jerusalem. With the death of the Harlot, the Bride can then take her rightful place at the table and celebrate this new marriage rightfully. God is never without a Bride!

The new Bride, the church, is also called the New Jerusalem and as we will see she in introduced later to picture how the Heavenly Jerusalem replaces the earthly one covenantally. But this could only take place once the old bride was officially divorced and utterly removed. Jesus own words fit this motif.

Matt 8:11 I tell you, many will come from east and west and recline at table with Abraham, Isaac, and Jacob in the kingdom of heaven, 12 while the sons of the kingdom will be thrown into the outer darkness. In that place there will be weeping and gnashing of teeth.”

Jesus predicted this feasting table, which should noted includes the Old Testament saints, and that the sons of the kingdom (the Jews) would be removed and thrown into utter darkness while others invited would partake. this motif is continued in Matt 21 and 22 in the stories of The Vineyard and Banquet Invitation. In fact, the Banquet Invitation parable lends itself nearly directly to the same image as presented in the Revelation.

Before finishing this post I wanted to note one potentially troubling doctrinal issue in this passage. Many have misunderstood the final verse of this passage to refer to a works righteousness. Even though that is not a topic of eschatological concern I do not want it to go forward unaddressed.

Rev 19:8 Fine linen, bright and clean, was given her to wear.” (Fine linen stands for the righteous acts of the saints.)

It may appear to some that the saints are adorned in their own righteous acts. I just want to make sure and note that they were “given” these linens to wear, they did not possess these linens on their own. It is best understood in relation to Eph 2:10.

Eph 2:10 For we are his workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them.

Paul argues here that even the good works are a result of the workmanship of Christ and they were prepared far in advance for us to walk in them.

With this behind us we will next venture into possibly the most difficult and controversial section of the book outside of the the Millennium. We are given a picture of a rider on a White Horse coming in battle. Is this the Second Coming? This is where many in the Preterist camp may part ways and will prove to be a difficult but important study.

Revealing Revelation - Babylon Is Fallen...Again

Despite being one of the longest chapters in the Apocalypse we will actually be spending a very limited amount of time here in chapter 18. The reason being, for those who have not been here since the beginning of our discussion, is that the focus of the this study is on the eschatological implications of the passages in question. Here we have a repeated discussion of the fall of Babylon, which was discussed previously in more detail.

Also, the emphasis in chapter 18 is on the city’s demise and not about the events surrounding it, which again has been our focus here. There are some key points in helping understanding the identity of Babylon that will be noted.

Rev. 18:1-2 After this I saw another angel coming down from heaven, having great authority, and the earth was made bright with his glory. [2] And he called out with a mighty voice, “Fallen, fallen is Babylon the great! She has become a dwelling place for demons, a haunt for every unclean spirit, a haunt for every unclean bird, a haunt for every unclean and detestable beast.

Since the primary debate amongst preterist is whether Babylon represents Rome or Jerusalem that will be the focus in the discussion of chapter 18. I have become more convinced that Jerusalem is in view as the Covenantal judgments make more sense when levelled against a formerly covenanted nation than against the pagan Roman Empire.

More evidence can be pointed to here in the passage directly above. Note that we are told the city is a dwelling place for demons and had been inhabited by unclean birds and beasts. taking the latter point first it should be noted that only to the Covenantal nation the received the “Law of God” (Israel) could an animal be considered “unclean.”

The pagan nations were not restricted from certain fowl or beasts as a result of them being unclean, so to have their city literally or symbolically inhabited by those beasts would not be seen as a curse. Only Israel would see this as the curse it is meant to represent.

These two curses are also found in Lev 26:22 (wild beasts) and Deut 26:28 (wild birds), the two section dealing with the results of covenantal unfaithfulness.

The former points to an increase in demonic activity and that the city would become a dwelling place for demons. this too is represented in curses for covenantal unfaithfulness found in the Old Testament and amplified by Jesus Himself in Matt 12.

Matt 12:43 “When the unclean spirit has gone out of a person, it passes through waterless places seeking rest, but finds none. 44Then it says, ‘I will return to my house from which I came.’ And when it comes, it finds the house empty, swept, and put in order. 45Then it goes and brings with it seven other spirits more evil than itself, and they enter and dwell there, and the last state of that person is worse than the first. So also will it be with this evil generation.”

Jesus predicted that the first century Jews would be impacted by increased demonic activity. This is pictured also in the judgment of the fifth trumpet where the locust from the pit, lead by Satan himself, attack the inhabitants of Jerusalem.

Rev 18:4 Then I heard another voice from heaven saying, “Come out of her, my people, lest you take part in her sins, lest you share in her plagues; 5for her sins are heaped high as heaven,

Like the warning to escape in the Olivet Discourse here the Lord implores His people to escape while they can. Remember, that even though the Lord is peaking in a past sense regarding the destruction of Babylon (Jerusalem) it hadn’t happened at the time of the writing and so this served as a warning to the inhabitants who belonged to the Lord to leave the city immediately.

The passage goes on to describe through powerfully symbolic and literal language the results of the coming destruction upon the city and the surrounding nations that the city was guilty of fornicating with. The passage concludes with another hint as to the identity being that of Jerusalem.

Rev 18:24 And in her was found the blood of prophets and of saints, and of all who have been slain on earth.”

Though Rome partook in the slaying of many of the Early Church this comment appears much more far reaching as it includes ALL who have been slain on the earth. Only one nation is said to have been guilty of such a crime, and it is in fact, the accusation against Jerusalem Jesus made that lead to the discussion of the destruction of the city and temple in Matthew 23 and 24.

Matt 23:34 Therefore I send you prophets and wise men and scribes, some of whom you will kill and crucify, and some you will flog in your synagogues and persecute from town to town, 35so that on you may come all the righteous blood shed on earth, from the blood of innocent Abel to the blood of Zechariah the son of Barachiah, whom you murdered between the sanctuary and the altar. 36Truly, I say to you, all these things will come upon this generation.

The words of condemnation are nearly identical. This city is guilty of “all the righteous blood shed on the earth” and would pay for that shed blood. It is only directed at one nation in jesus’ words and that nation is represented by the city of Jerusalem.

As we venture next into Chapter 19 we will discuss two major sections. The first is the Marriage Supper of the Lamb and the other the rider on the White Horse and whether this pictures the actual Second Coming or not.

Revealing Revelation - The Harlot and the Beast

As the angel continues with his explanation of the vision John is experiencing the direction now turns to the relationship between the two. But before addressing that doomed relationship he gives a quick explanation as to the ten horns on the heads of the beast.

Rev. 17:12-14 And the ten horns that you saw are ten kings who have not yet received royal power, but they are to receive authority as kings for one hour, together with the beast. [13] These are of one mind and hand over their power and authority to the beast. [14] They will make war on the Lamb, and the Lamb will conquer them, for he is Lord of lords and King of kings, and those with him are called and chosen and faithful.”

There have been several explanations as to the identity of these ten kings. One is that they represent religious leaders and were responsible for the formation and proliferation of the Emperor Worship Cult. The passage, though, dictates more of a civil authority than a religious one.

The best possible understanding is in relation to the governors of the ten Roman provinces. Each of the grew in power at the death of Nero and through Galba’s inability to unify and secure the nation. They all tried through some means to improve their status in hopes are gaining more authority and even possibly being considered for the position of emperor.

Their actions lead to great civil unrest and many civil skirmishes throughout the empire. The further the province was away from the central government in the city of Rome the more daring those leaders were in hopes of possibly even breaking free from the empire.

Their time was short lived, though, as Vespasian was able to wrestle control of the government and put an immediate stop to the civil unrest and hopes for succession. This should be seen as their “one hour” of power as noted in the passage above.

But one aspect that was consistant was that those kings used this time to persecute the Church and martyr those who were members of the Way. Taking their cue from nero’s persecution and also noting the positive response from the Jews when they did persecute the Church, the intensification of persecution increased during this short time period.

But the persecutions were from orders from Rome and by following those orders fulfilled their part of being those that received their power from the Beast. They, in a sense, are like the Harlot that resides “on” the Beast in that she also receives her power and authority from the Beast. This leads then to the next section in the passage in question and the inter-related actions and relationship of the Harlot and the Beast.

Rev. 17:15-17 And the angel said to me, “The waters that you saw, where the prostitute is seated, are peoples and multitudes and nations and languages. [16] And the ten horns that you saw, they and the beast will hate the prostitute. They will make her desolate and naked, and devour her flesh and burn her up with fire, [17] for God has put it into their hearts to carry out his purpose by being of one mind and l handing over their royal power to the beast, until the words of God are fulfilled.

The angel continues by explaining that the Harlot resides on the waters and that those waters represent the gentile nations, as has been discussed several times previously. Here, John continues this imagery and symbol. This would symbolize how Israel had harloted herself with the nations of the world.

The Jewish influence in the world at that time should not be missed. Not only was she a great trade center, but also her religion was scattered throughout the entire known world with synagogues found everywhere in every city. One may recall in Acts 2 that it is noted that present during Peter’s famed sermons were “devout Jews from every nation under heaven.” The Jewish influence can simply not be missed.

But note how the passage also tells us that the ten horns and the beast will hate the Harlot and make her desolate. This pictures perfectly the confederation of nations that combined to make the Roman army that surrounded the city and eventually destroyed her.

For those that try and argue that the harlot is Rome have a real dilemma here as it is clear that the beast and the ten horns on the beast attack and make desolate the harlot. This leaves only Jerusalem and Israel in view of the Harlot’s identity. And, of course, any reader here would recognize the fact that this played out in history in 70 AD.

One last and very important point to consider is exactly who is controlling the events. None other than God Himself! Many have complained in the exegesis of the 70 weeks passage in Daniel that it would be flatly absurd and horrific to consider that the “prince” leading the charge of desolating the city would be Jesus Christ. But it is clear here in this passage that these events are under the direct control, command, purpose and will of God! Note in the passage from Ezekiel below the incredible similarity.

Eze 16:37 therefore, behold, I will gather all your lovers with whom you took pleasure, all those you loved and all those you hated. I will gather them against you from every side and will uncover your nakedness to them, that they may see all your nakedness. 38 And I will judge you as women who commit adultery and shed blood are judged, and bring upon you the blood of wrath and jealousy. 39And I will give you into their hands, and they shall throw down your vaulted chamber and break down your lofty places. They shall strip you of your clothes and take your beautiful jewels and leave you naked and bare. 40 They shall bring up a crowd against you, and they shall stone you and cut you to pieces with their swords. 41 And they shall burn your houses and execute judgments upon you in the sight of many women.

This Old testament image is nearly identical to the point that John is making in the Revelation. The “adulteress woman” is Israel and the result of her adultery will be here humility and her destruction. And it is God directing the entire event.

Also note that that they would accomplish these things and continue to do so until the words of God are fulfilled. Those promised seven fold judgments and the wrath of God set against the Covenantally Unfaithful will be fulfilled. It is done with the fall of the city and the destruction of the ultimate symbol of the Old Covenant, the Temple.

Revealing revelation - The Seven Heads of the Beast

With the introduction of the angel sent to help John decipher the bizarre image of the inter-connected Harlot and beast, comes a shift from the focus of the description being about the harlot to an identification of the Beast. We here will find out both who or what the beast represents and the “timing” of the Beast’s existence in relation to the writing of the book of Revelation.

Rev. 17:7-11 But the angel said to me, “Why do you marvel? I will tell you the mystery of the woman, and of the beast with seven heads and ten horns that carries her. [8] The beast that you saw was, and is not, and is about to rise from the bottomless pit and go to destruction. And the dwellers on earth whose names have not been written in the book of life from the foundation of the world will marvel to see the beast, because it was and is not and is to come.[11] This calls for a mind with wisdom: the seven heads are seven mountains on which the woman is seated; [10] they are also seven kings, five of whom have fallen, one is, the other has not yet come, and when he does come he must remain only a little while. [11] As for the beast that was and is not, it is an eighth but it belongs to the seven, and it goes to destruction.

As we saw in the previous post it is definitely best to consider the harlot as representing Israel, Jerusalem and the religious leaders of the Jews. She is seen “sitting” on the Beast in the wilderness and receives her power and is dependent upon the beast. This is not a matter of location as it is a matter of dependence and reliance.

So now this angel appears and to John to help him (and us) understand the mystery of the Harlot and the beast. He begins with the Beast. The first thing we learn is that this is the same seven headed beast that appeared in chapter 13 and the same one who was to make war with the saints.

The angel than explains that the seven heads has a dual representation. The first is that the seven heads represent seven mountains or hills upon which the woman is sitting. remember that the woman is “sitting” on the beast and so the beast is represented by it’s placement on seven hills, not the woman. She is seated on the beast, who is, in turn, placed amongst the seven hills.

History and the poets of the day readily support the idea that Rome was the famous city set amongst the seven hills. Some have attempted to make Jerusalem be surrounded by seven hills but are at a great disadvantage here as limited support can be provided. But again, when one looks at the passage and notes that we are told originally that the woman (harlot) is seated on the Beast, it is the beast that is found amongst the seven hills and her covenantal dependence place her upon the beast.And re,member, the heads are part of the beast, not part of the woman and therefor they would represent the placement or location of the beast.

So, the first point has to do with location. Since the seven heads represents the seven hills upon which Rome resides there is no difficulty as finding the location of the beast as the city of Rome, or more precise, the city represents the entire nation as the national capital.

To confirm even further the identity of the beast we are also told the actual timing of the events and the writing of the book. We are told the seven heads of the beast (corporately Rome) are the seven kings of the nation of Rome. These individual heads are “beasts” as well since they come from the corporate and larger beast (the nation).

So, we have a dual representation here as the term “beast” represents both the nation and the individual kings. The greatest “beast” of them all would be the one mentioned in Revelation 13 who also matches the number 666 and was alive at the time of the writing of the book.

We are told that the seven heads not only represent the seven kings, but that of those seven kings five have already passed away (fallen), and that one currently was reigning. We are then told the seventh would reign but for a short while. So, a simple history lesson in monarchical succession should prove helpful. But for a more detailed exposition on the Beast of Revelation the reader may want to refer to the following previous posts.

http://low5point.wordpress.com/2009/01/24/character-and-themes-introducingthe-beast/

http://low5point.wordpress.com/2009/01/24/characters-and-themes-a-beastly-nation/

http://low5point.wordpress.com/2009/01/26/characters-and-themes-the-beast-revealed/

http://low5point.wordpress.com/2009/01/26/characters-and-themes-one-beastly-man/

For quick review of the above post let’s consider this basic information.

• The five fallen kings would be the first five kings or emperors of Rome. They include Julius, Augustus, Tiberius, Caligula and Claudius.
• Nero is the sixth emperor of Rome and the last in the line of Julius
• Galba is the seventh and reigns for roughly six months.

This makes Nero not only the best option, but really the only one. The comment regarding the eighth may best be considered Vespasian for Otho and Vitellus reigns were quite short as they took place during the Roman Civil War and many believed they were never given authority from the Senate as emperor and gained the throne through murder and corrupt means.

Vespasian, though, ended the civil unrest and brought the throne back into control of the land. he was also responsible for the order to attack and destroy Jerusalem (the Harlot). And, as we will see, this command is very important in the following passages.

Revealing Revelation - Introducing...The Harlot

We now turn the corner in the book of Revelation. Behind us are the three primary cycles of judgments found in the seals, trumpets and bowls. Before us lies the description of the two great enemies of the Church and the purpose of their judgment explained fully. We will encounter an odd vision to start Chapter 17 and then will receive a visit from an angel with an explanation of that vision.

This angel guide will make clear to those “who have ears to hear” as to the identity of the beast and woman. There are many clues to the identity of these characters that make the previous exposition easier to understand and should help in connecting the dots. We will also note the Covenantal ideas behind these images.

Rev. 17:1-3 Then one of the seven angels who had the seven bowls came and said to me, “Come, I will show you the judgment of the great prostitute who is seated on many waters, [2] with whom the kings of the earth have committed sexual immorality, and with the wine of whose sexual immorality the dwellers on earth have become drunk.” [3] And he carried me away in the Spirit into a wilderness, and I saw a woman sitting on a scarlet beast that was full of blasphemous names, and it had seven heads and ten horns.[4] The woman was arrayed in purple and scarlet, and adorned with gold and jewels and pearls, holding in her hand a golden cup full of abominations and the impurities of her sexual immorality. [5] And on her forehead was written a name of mystery: “Babylon the great, mother of prostitutes and of earth’s abominations.” [6] And I saw the woman, drunk with the blood of the saints, the blood of the martyrs of Jesus. When I saw her, I marveled greatly.

This is a rather large chunk of information and we will walk through the points in bold above systematically in this post.

The first character we come across is the prostitute, or as is best know, the Harlot. She is juxtaposed in the book against the true Bride of Christ. Where one is adorned with a white robe and is a perfect bride, the harlot is adorned with purple and scarlet with gold, pearls and precious stones.

We are also told that she “sits” on many waters which shows how widespread her harlotry extended. She was not only an adulteress, but a wicked whore that spread her wares across the many gentile nations. One would assume this is a present and a past reality.

At this point John is transported by the angel to the wilderness to get a larger and fuller picture of this harlot. This is interestingly also juxtaposed against the majority of the visions which were from the point of view or centered in Heaven. This time the wilderness is the geographic placement of the vision.

Immediately we are shown that this harlot is in league with the beast, which previously we discovered is the nation of Rome. This will later be confirmed in this chapter. But this section is more concerned with the harlot than the beast. The beast is simply revealed to show that this harlot has whored herself with this beast and sits on the beast, symbolic for receiving support for her actions from the beast. Dr. Ralph Bass states it best in his work, “Back to the Future,” when he notes, “It indicates not identity with Rome, but dependence on Rome.”

The confirmation that this beast is the same beast as was seen in Chapter 13 is noted by the identical description. Once again this beast has seven heads and ten horns. Remember, though, that the same physical description of that beast is identical to the beast in Chapter 12 which was clearly Satan. This should not be forgotten since the actions of the Beastly Nation of Rome and the support it gives to the harlot both are centered in the heart and actions of Satan!

The colors of her wardrobe may serve a dual descriptive device. It may from the outset appear to be the lavish wardrobe of a middle eastern prostitute or Roman religious prostitute, but in actuality the garment best resembles the garments and adornation of the Jewish Priestly wardrobe.

This connection to the Priestly class of the Jewish leadership makes even more sense when we are told that she has in her hand a golden cup full of the abominations and unclean things of her immorality. This cup may have meant an abominable use of the Temple wares symbolic of her unBiblical and immoral actions. The cup meant to be used for holy uses is used symbolically to describe her whoring ways. Jesus own words in Matt 23 ring true here.

Matt 23:25 “Woe to you, scribes and Pharisees, hypocrites! For you clean the outside of the cup and the plate, but inside they are full of greed and self-indulgence.

So now this cup used for holy means has been dirtied by the abominations of the Jewish religious leaders. That same cup makes her drunk with the blood of the saints and martyrs. This is clearly a picture of Jerusalem as the words match Jesus’ own.

Matt 23:32 Fill up, then, the measure of your fathers. 33You serpents, you brood of vipers, how are you to escape being sentenced to hell? 34 Therefore I send you prophets and wise men and scribes, some of whom you will kill and crucify, and some you will flog in your synagogues and persecute from town to town, 35so that on you may come all the righteous blood shed on earth, from the blood of innocent Abel to the blood of Zechariah the son of Barachiah, whom you murdered between the sanctuary and the altar. 36Truly, I say to you, all these things will come upon this generation.

Here we see a similar indictment as is found in passage in Revelation 17…

[6] And I saw the woman, drunk with the blood of the saints, the blood of the martyrs of Jesus

Though some argue that this should be applied to Rome, the fact that the “she” is associated with Rome, but is not Rome itself is apparent as she sits upon Rome (beast) but is clearly a separate character.. But more importantly there are two issues that need to be resolved to help the readers understanding as to the relationship between Jerusalem and the Harlot.

Both clues are found within the context of the passage in question…

Rev 17:5 And on her forehead was written a name of mystery: “Babylon the great, mother of prostitutes and of earth’s abominations.”

First is the use of the term “Babylon.” Many have immediately made this relate to Rome as some sort of revived Babylonian Empire. But since this is related to the harlot and Rome is distinct and represented as the Beast there must be another consideration. In fact we will find later that the Beast will hate the Harlot and make her desolate (Rev 17:16). This should make it more obvious that the Harlot is Jerusalem, but we will deal with that in a later post.

But for now let us consider this term, Babylon the Great, and how it should be seen as a description of Jerusalem and apostate Israel. This is the view that has been assumed in previous discussions, but now must be addressed specifically.

Babylon the Great is a symbolic description of the formerly great city of Babylon. This is the same Babylon that was Israel’s greatest enemy and the first to destroy the city and the first Temple. This sworn enemy and despised people of the Jews would now become the ultimate insult to Israel as her beloved city would be referred to using this same name. The point that a city is in view is found later in the same context as John is told that the woman is the “great city.”

Earlier in Revelation we find that Jerusalem is called Sodom and Egypt. At that same time she is called a “great city” using the exact same language applied to the harlot in Revelation 17.

Revelation 11:8 and their dead bodies will lie in the street of the great city that symbolically is called Sodom and Egypt, where their Lord was crucified.

In case John’s readers were confused as to which “great city” was in view with the symbolic reference to Egypt and Sodom, he confirms it as Jerusalem by adding to it the description that it is the same “great city” in which the Lord was crucified. There should be no confusion here as the words are quite clear.

So when we read that Babylon is the “great city” we must first consider that the first previous usage of that term is in relation to Jerusalem. The second time the term “great city” is used is when we see Jerusalem divided into three parts. This is dealt with in the previous post in the seventh bowl. This can only relate to Jerusalem as no comparison to Rome can be found.

Much of Revelation 18 will deal with the fall of the “great city” and how it took place at the hands of the beast. This will serve to further the point that this is speaking of Jerusalem.

The other point can be found in the embodiment of the character herself. She is a harlot. As has been asked several times in the blog, one must answer the question as to “who can be a harlot” to God and Jesus. Can a nation (city) that has never been Covenanted to God ever be considered a harlot against Him? Assuredly not!

For a nation to Harlot herself with others would mean that at one point she had to be contracted/covenanted to someone else. Only the nation of Israel ever had the status of a nation that was covenanted to God. He made that Covenant binding at Mt. Sinai and she broke the covenant over and over until a final breaking took place with the murder of His own Son, Jesus Christ. It is through that murder that the Covenant is officially broken and the vineyard (symbol of the Covenantal promise) belonging to that nation is taken from them and given to another (Matt 21).

This also matches a similar and consistent description of Jerusalem or apostate Israel found in the Old Testament. The story of Hosea is in itself and blatant picture of this Truth.

Isa 1:21 How the faithful city has become a whore, she who was full of justice! Righteousness lodged in her, but now murderers.

Isa 57:8 Behind the door and the doorpost you have set up your memorial; for, deserting me, you have uncovered your bed, you have gone up to it, you have made it wide; and you have made a covenant for yourself with them, you have loved their bed, you have looked on nakedness.

Jer 2:1 The word of the LORD came to me, saying, 2″Go and proclaim in the hearing of Jerusalem, Thus says the LORD, “I remember the devotion of your youth, your love as a bride, how you followed me in the wilderness, in a land not sown… 20″For long ago I broke your yoke and burst your bonds; but you said,’I will not serve.‘ Yes, on every high hill and under every green tree you bowed down like a whore.

The Old Testament is replete with this imagery and the picture of Israel whoring herself with the other nations and their gods is common. So, as a result, the official symbol of that covenant’s dissolution would come with the temple not having one stone left upon another and the city that housed it utterly destroyed.

There are few more points worthy of discussion as well as they too point to Jerusalem as the Harlot and why Rome cannot be seen as such. Plus the Harlot is contrasted with the Bride of Christ and there would be sense in contrasting a pagan nation with no covenant relationship with God against the true and eternal Bride of Christ. So, let’s quickly consider the following.

1. As mentioned previously Rome cannot be said to attack itself as we are told later in Chapter 17 that the beast will despise the harlot and desolate her.

2. If, as we have shown, the Olivet Discourse is a more concise treatment of similar events, it should be noted that Rome is not seen as “falling” in the Discourse.

3. The greatness of the city derives from it’s covenantal status and using that term to describe Jerusalem makes complete sense covenantally.

In the following post we will examine the explanation given to John by the angel as the discussion of the harlot is expanded and the identity of the Beast is more obviously revealed.