Last Days

Revelation 1: 1-8

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“Greetings to the Seven Churches!”

Introduction

This Epistle opens with Christ testifying to the visions of God given to John the Apostle through an angel of what is going to happen to the Church. The purpose was not for information for John or encouragement for his captivity and isolation; rather, it was meant to be shared with the rest of the Christian community. Its purpose is to bless and encourage us so we can stand firm and grow further in our faith. What has been revealed will happen to us personally and in a future culmination. This book has meaning and application for all who read it as well as a glimpse of a hope to come.

This letter is primarily targeted to seven, actual churches in Asia Minor, which is now modern Turkey. John is proclaiming the Divine Authority, Sovereignty, and Lordship of Christ as well as the important relevance of Christ in us, so that we can have peace and anticipation in Him. Christ is Lord.

This is reality for us, both now and when He comes back for us. Even when all seems lost and hopeless, He is in command and His plan is in commission. Although it is John who pens the words of this book of Revelation and an angel delivers it, it is witnessed to as truth by Christ Himself who is faithful to us. We are exhorted to praise and worship Him Who is worthy of our praise because He has freed us from our sins and separation from God by the shedding of His own blood. He has made us a home, a kingdom, and a dwelling for eternity.

Now, the theme switches to the magnificent glory to come as we are given a glimpse of the coming of our Lord that all will see. It will be the ultimate of shock and awe. Christ is proclaimed as the All in All of all things, the Beginning and the End, the Almighty One!

Context

Revelation has often been identified as an ominous apocalypse of chaos and catastrophe. But, this is not necessarily the point. Revelation opens with an elaborate greeting so we can more firmly connect our relationship with Christ and receive hope and encouragement. John calls us to the privilege and necessity of reading and hearing His Word (most people could not read and needed it to be read to them), because the authority is Christ Himself.

The Church was undergoing the beginnings of more severe persecution than what they initially went through in James’ and Peter’s time when the Roman Emperor Nero was blaming the Christians for the burning of Rome (which he had caused), making them the scapegoat (54-68 AD). And/or (depending on date; see previous posts on the date) at this time or a time soon to come, the Emperor Domitian (81-96 AD) had stepped up the persecutions. They were harsh, perhaps the worst ever endured in church history. Perhaps this letter is also preparing them for the road ahead (Rev. 1:9; 2:9-13; 13:7-10).

Research insights into the Date of Revelation, Part III

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More Word usage and “internal evidence for an early date:”

The eight kings mentioned in Revelation 17:9-14, may present a date of early 70 A.D. just before the destruction of the Temple which happened in the fall season. The argument goes that if the kings were the Roman emperors, and if it started with the first, 1. Augustus, with the next seven being 2. Tiberius, 3. Caligula, 4. Claudius, and 5. Nero (who died June 9, 68 A.D. and may be the “deadly wound” in Rev. 13:3-14), then after Nero’s murder which left the Roman Empire in chaos, there were three very short lived “pocket emperors” 6. Galba, 7. Otho, and 8. Vitellius, who sought to take advantage of the situation and consolidate power, but each was quickly assassinated. Then, after the eighth one came Vespasian, who restored order in 70 A.D. but also did not live long (Job security was not good then). The date can be predicated because the “deadly wound” was healed by Vespasian (Rev. 17:10). If you did not count the pocket emperors, Vespasian would be sixth and Titus the seventh and Domitian the eighth. So an argument can be made using this system for both date theories. Even though the length of a Roman Emperor’s reign might be short, he was still the king.

Another wording of note is how the tense of word and context of “beast” is used. In Revelation 17:8-11, it says, the beast, which you saw, once was, now is not. If the “beast” represents the Roman Empire and its megalomaniac emperors like Nero and Domitian, then Revelation could not have been written during the reigns of either Nero or Domitian; rather, just before either one! Now this just confounds things a bit more.

Another “internal evidence” is how John addressed his personal situation. John was still to experience a lot of life after this writing, not that he was ready to die of old age. In Rev. 10:11, John is told that he “must prophesy again before many peoples, and nations, and tongues, and kings.” If John received this message around 96 A.D., how could he be able to walk and travel? Of course, an assist from God would be an answer too. If he was told this in 65-70 A.D., then he had lots of time and the enablement to do it.

An O.T. word example in Daniel 9 is the term “the abomination of desolation.” This is an image of extreme evils, oppression, sexual exploitations, and the seductions of the world, referring to the evils of paganism and immorality and rationalizing it as OK (Lev 18:23; Jer. 3:3; Ezek-. 27; Hos. 2:2; Rev. 2:23; 7:3; 13:6). Antiochus IV Epiphanes destroyed the Temple in 167 B.C., at which time he also desecrated an idol of Zeus resembling himself. But wait; there is more! Herod rebuilt it, and it was just being finished at the time of Christ (Daniel 8:12, Daniel 9:24-27, Daniel 11:31, 12:11, Matthew 24:15, Revelation 11). This also refers to Matthew 24, and the most despicable apostasy and sacrilege that a Jewish person could conceive of that caused the desolation of the most holy place of the Temple. Daniel predicted this would happen after the death/rejection of the Messiah, which was also fulfilled at the crucifixion and the Temple’s destruction in 70 A.D. (Dan. 9:25-27; 11:31).

We will also see that Matthew 24 addresses the same issues as Revelation and the same period of time as Daniel 9. In Matthew 24, Jesus is not talking about the end of the future world, but the destruction of the Jewish temple, marking the end of the Jewish system or “age”. He is not teaching about “The Last Day” (of history), but the last days of the Jewish economy, the false religious system of the Jews, and the beginning of the New Covenant era. This is what John’s readers and hearers were going through.

Exegetical look at Matthew 24, Part II

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Vs.6-14: Are not troubled. Suffering is a part of life; it will happen; we have to learn to cope, seek Him, and prepare for it so we can help others and ourselves through it.

· Sorrows literally means, “the spasms from giving birth;” troubles are like being pregnant, with the possibility that the birth will give us both opportunity and pain.

· We are called not to be discouraged when bad things, troubles, disasters, and tribulations happen in the world (2 Chron. 15:6; Isa. 13:8; 19:2; Jer. 51:46; Hos. 13:13). We live in a fallen world where sin has corrupted everything and everyone, so disasters will come. We are called to prepare, plan ahead, and look to Christ as the Deliverer. He is in control!

· They will deliver you was a forewarning that knowing and making Christ known is dangerous; we will face persecution both overtly and/or covertly.

· Persecution was what distinguished the early church from other groups, even many zealous ones who were not persecuted.

· Tribulation means “The Day of the Lord” which will come about in the last days. (This term has been wrought with controversy in the last 100 years. I, for time sake, will not explore all the theories; however we will when we get further in the book of Revelation).

· He who endures. This is also a call, a call to keep you from being spiritually or emotionally defeated when tough times come. We are to always see our Lord and not our situation (John 10:28-29; Rom. 8:31-39). This is an aspect of the character of faithfulness, as it will help you persevere under stress and chaos. Christ keeps us secure, not our environment!

· Offended, betray. Under cultural, family, and physical pressure, many early Christians gave up on the faith; some betrayed others, and some reverted to paganism or Judaism.

· Deceive. This leads to and comes from Apostasy—a blatant disregard for God and His truth as well as the forsaking of His love and acceptance! Love cannot function where God is not honored, sought, and glorified! We cannot be deceived when our eyes are on Christ and His Word!

The Olivet Discourse

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General Idea of Matthew 24: 1-28, Part 1

This is part one of a several part study as a prelude into The Book of Revelation. It is essential we understand the events that are to come and not bow to false teachings or sensationalism, and the best way to do that is see what our Lord Jesus Christ taught on the matter.

This passage is referred to as the Fifth Great Discourse of Jesus, and called “The Olivet Discourse” (Matt. 23:37-24:-35; Mark 13). It is a template to knowing the signs of the times, or what will occur in the “Last Days.” Jesus is giving us a glimpse into the future and things to come for Jerusalem, most of which was fulfilled in the destruction of the Temple, and He tells us why it will be destroyed (Jer. 13:27; 49:22). The Jewish leadership fell to hypocrisy and personal agendas and the people followed like dumb sheep (Matt. 23). The Temple was physically destroyed by the Roman army in 70 A.D.; the Romans were the means but not the reason. This passage also gives us a glimpse of what happens when we fail spiritually and refuse to repent, so that our sins accumulate and escalate, while God’s grace is seeking to resolve, heal, and reconcile us to Him.
Jesus is explaining to us the events in the first part of the Tribulation symbolically in this passage, and the rest in the next (Matt. 24:29-35), the Judgment of Jerusalem.

This is not about one event but many to come when He returns to earth in power and glory! Jesus gives us some of the signs that will be warnings of things to come. The call is to watch and to be ready, but not be consumed or worried, for He is still in control. We are to look to Him (Phil. 3:20), not just the signs. We are to trust in Him, not in the times; our faith is in Him, not what will or may happen!

A lot of Christians, over the years, have seen this passage as a prelude to Jesus’ second coming, which it is. However, some take it to the point that this is all it means. However, many of the events have been fulfilled, such as the destruction of the Temple, while we still wait for Jesus’ second coming and more prelude signs of Him (Luke 21:20-24).

We have to be careful that our interpretation of Scripture is accurate in word and meaning before we make an application to it! We are never to ignore His words, and absolutely never to replace them with ours! It is not about what we think or wish for; it is about His will and His timing! Jesus can come at any time; He is not bound by the limits of our understanding of Eschatology (End Times Theology). He is God, and His timing and control are sovereign! Our age will end and a new age will be birthed—the accumulation of the Kingdom of Heaven on earth.

The debates as to when and how are irrelevant; what is important is, we know it will occur. We are to be watchful and discerning that people do not deceive us falsely and that we do not give into despair when things get really tough. We are also to make sure we do not become complacent and ignore the signs, or we will be unable to flee them. Stress and tribulation will produce either panic or perseverance; this result can be in your control by surrendering yourself to His control! The possibilities are His also, even when we do not see them!

Even in severe tribulation, there is hope—the hope of Christ (Psalm 19:7-14; 97:1-98:9; Rom. 8:28-39)! No matter what will or may happen, God will redeem those who are in Him!

Daniel and Revelation are not Puzzles!

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In Matthew 24, when Jesus tells us about the last days, He is as clear as can be! So, what is the problem? Why do so many people get Revelation wrong or have crazy ideas or contradictory theories? Basically, it is because (to say this bluntly), they have not read it! It amazes me how some pastors and Bible teachers can go to a text and not “read it,” but can be really good at “reading into it.” That is, instead of reading what is there, in its context, what the words say in the original languages and culture, we read in our theological ideas, frameworks, and presumptions, and thus totality miss what God is actually saying to us! The other problem is the type of literature in which Revelation is written; many of us just do not understand its type because it is alien to our language, training, and culture; thus, we ignore it or misuse it or look at it as something else.

Apocalyptic genre (literature) has a clear meaning most of the time, when we realize what it is and how it operates.

We need to read the Bible so it is more impacting to us and so we can draw out more information for personal edification and teaching. We need to use the proper rules of interpretation so we stay focused and not read into it what we want. Such rules include context, syntax, word meanings, and grammar; this applies to any type of literature from a textbook, from Shakespeare, to poetry, to a novel. Words are used as communication and expression tools to convey the thoughts and principles of the author; and, in the case of the Bible, what God is saying to us. Thus, we need to know the “terms” (its various meanings as applied to its context) and “audience” (how is it used in the culture and how its readers would see it) of the word to get the most out of it. This includes the form of the word, such as how it is put together in sentence structure and context, and what the “function” of the word is, such as its grammar of voice, mood, person, number, noun, adjective, and so forth. Each of the genres operates a little differently in the form and function of the words. (See our article on the Genres at http://www.intothyword.org)

Rule 2: Context, Context, and Context…

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What does the passage say in its surrounding, in its history, and/or the nature of the word used? The definition of a word is predicated (attached) to the situation and context of the sentence. Is it a metaphor, such as object is defined by how it is described and used in the surrounding sentences? Or it may be a symbol, such as; we come to a fork in the road. Do we eat with it? Context tells us, because the Bible was not written to us, it was written to a specific people, situation, and culture, yet, it is still God’s Word. In addition, God’s Word was not just written to them, it also is written for us. Therefore, we can easily extract its meaning and make effectual applications for today’s and tomorrow’s Christian living, including cross culturally. Then there are other contexts such as the language and the relevance of the audience. For example, what did it mean to the original hearers and readers? We do this before we come up with an application today, because our application must not contradict the intended meaning. If we do not follow this rule, we can easily make any passage mean whatever we want it to mean, or make it apply to whomever or whatever we desire while disregarding what God has to say!

For example, in Revelation 14:14-20, John is giving us a portrayal of the “Last Days” and the “Second Coming” of Christ our Lord where Christ is the great Director, directing His representatives in the reaping and the harvesting of humanity’s souls. This passage represents the quintessence of how most people, including many Christians, see Revelation. Yes, this is correct to a point; but, it is also so much more. Thus, most commentators miss the main points. It is not just about judgment; it is about how we are called to life too! It is a great hope for the faithful who bear good fruit for Him, and a great fear to the godless who bear rotten fruit (Gen. 19:24; Psalm 112:10; Joel 3:12-16; Dan. 7:13-14; Matt. 13:36-43; 24:14; Luke 3:17; John 15:1-8; Gal. 5; Rev. 1:13).

Thus, many commentators come to this passage and see this as just the horrific, ultimate judgment of the wicked while Christ gathers His saints to safety. The Son of Man is seen as Christ Himself and His Second Coming, of His judging the wicked. They see no problem with the angel giving commands to Christ, as it is a message of the Father to the Son. The sickle represents God’s love and the gathering of the faithful as they are separated from the unfaithful. Some see this happening after the rapture and these as the Christians who are saved post-rapture (a pre-tribulation view), while others hold a view that the rapture takes place (post-tribulation view) when Christ comes—after the tribulation. Some see this as the battle of Armageddon and these as literal images of that battle. In addition, there are lengthy views of this battle and what it means; very speculative, but not essential doctrine. A problem with this view is this: according to the Bible, the battle of Armageddon never takes place; it is only prepared for, “gathered” (Rev. 16:16).

Thus, to get this theory that the battle took place and many of the theories in this camp, you have to take a whole bunch of passages out of their context, string them together, and ignore the context and actual meanings of the words. You would have to create your own word meanings, ignore Jewish culture, and completely disregard the Old Testament, Matthew 24, and the original languages in order to create this view. This is very minor stuff theologically; I am not sure how Christ would feel about that, do you? Perhaps, a look into 2 Peter should cause us to tremble if we dare seek to twist and/or read in our ideas to His Word. Always be careful not to read into the Bible what you want it to say; rather, seek what The Word actually says, even if it goes against your personal thinking!