Second Coming

The Four Main Views of Revelation 14:14-20

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The Preterist view: They see this passage as not referring to the Second Coming, because Christ is seated on His throne, but rather the fall of Jerusalem, as the vine of Jerusalem is cut and judged because they despised God and persecuted the faithful (Matt. 23). The imagery of the harvests is seen as describing the events of the destruction of Jerusalem, the conflict of the evil powers, and the apostasy of Jerusalem with the faith of the early Christians. The sickle is about how the righteous escaped by their salvation in Christ and by heeding the warnings of John to leave the city. The Church received a blessing from God because of its faith and obedience. And, the grape means the wicked were judged and then perished for their evil deeds. The symbol, 1,600 stadia, represents  great carnage as the Romans and their horses trampled their victims in Jerusalem, just as Josephus recorded. 

The Futurist view: They see this as 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 lengthily 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 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! 

The Idealist view: They see this as the final judgment held at Christ’s Second Coming where the Church is raptured and the wicked are judged. Most do not see this as Christ Himself, but as Him directing the events according to His will; others in this camp say this is Jesus. All of the key words in this passage are metaphors depicting Judgment of the wicked and the protection of the faithful. 

The Historicist view: They see, in this passage, further images of what has already been stated. This is the consummation of all of humanity and life with a harvest of the wicked and the saved, and then the end of the world as we know it. The Church triumphs and its enemies are overthrown and judged. The sickle is an image of redemption and righteousness as Christ the Redeemer gathers His elect. The grapes are seen as representing the wicked and their resulting judgment. Most see 1,600 stadia as representing the universality of judgment, while others see this as hyperbole for the extent of this calamity.

Exegetical look into Revelation 14:14-20

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  • White cloud. The quintessential, metaphoric image of Heaven and the Second Coming of Christ.
  • Like a son of man. May just mean an angel who looked like a man, or was acting as an agent of Christ. It could mean Christ standing in the midst of His Church. However, this theme normally refers to Christ’s supremacy and role as Lord, Ruler, and Love for the believer (Dan. 7:9-13; 10:5-6; Ezek. 1:25-28; Mark 8:31; Col. 1:16-17). It is an apparent description of Christ’s Second Coming when He comes back and rules over the harvest of the souls of humanity (those who are bought by Him, who received His grace by faith versus those who reject Him). However, this may not be Christ Himself because of the problem of the angel giving commands to Christ. It is more likely this is an angel or representative of Christ. Some see this as a message of the Father to the Son (Joel 3:12-16; Dan. 7:13-14; Matt. 13:36-43; Mark 8:31; John 5:22-27; Rev. 1:13; 4:7).
  • Crown of gold means a great victory (Rev. 2:10).
  • Another angel may not mean that there are literal angels engaged in this, although it certainly could be; rather, this can be a metaphor for God directing the elements and behavior of nature for His means (Psalm 148:1-12; Zech. 6:5).
  • Sickle is a harvesting tool used for cutting grain. This is also the symbol used as the image of the “grim reapers” of death. It was a curved wood shaft with a stone flint blade or iron in contrast to the much smaller grape knife.
  • Sharp sickle (Grain) …grapes…winepress of God’s wrath. This is also a metaphor of judgment, the grain possibly referring to the harvest of the Righteous, and grapes to the harvest of the wicked (Jer. 51:33; Luke 3:17). This is great hope for believers but great worry for the wicked. It is clear that God will pour out His wrath to all. This is an opportunity for vengeance of the saints to gloat over our victory, yet great sadness to those who chose the ways that caused their fall and judgment. Remember, God does not just send people to hell, He places them where they want to go (Gen. 19:24; Psalm 75:8; Is. 51:17-22; 63:1-6; Jer. 25:15; 49:12; Ezek. 23:31; 38:22; Hab. 2:16; Zech. 12:2; Rev. 2:21; 7:1; 11:8-13).
  • From the earth’s vine. In context, this is an image of the harvest time, and the Feast of Tabernacles and First Fruits as well as sacrifice (Lev. 23:34-43; Num. 29:12-38; Deut. 32:33,33 Is. 34:1-8; Psalm 81:1-3; Matt. 13:24-51; 24:20; 30-31, 40-42; Mark 24:36;13:28-37; John 1:14; 14:1; Rev 14:4). 
  • Harvest of the earth…Fire represents the coming judgment and the return of Christ. This was also a symbol of judgment against Babylon and all those who oppressed the Jews. In Israel, the wheat is harvested in the spring, and is represented by the image of the sickle; grapes come in the late summer or fall. The contrast is that Christ is the true vine and the wicked are ripe for judgment (Jer. 51:33; Psalm 80:8; Matt. 13:30, 40-42; 18:8; 21: 19-20; 24:20, 31-34; Mark 3:1; Luke 9:54; John 15:6; 2 Thess. 1:7; Rev. 6:12-17; 11:15-18; 16:12).
  • Grapes are ripe… and blood flowed out of the press. Origin of the term, “grapes of wrath” refers that crushed grapes look like blood and was an ancient term for judgment and the final battle of good against evil when blood will flow (Gen. 49:11; Jer. 25:30; Joel 3:13). This is also a contrasting picture of Christ’s love poured out for us, the faithful; John calls the faithful a vine in Christ (Gen. 49:9-12; John 15:1; Rev. 16:6).
  • Outside the city. This is where the winepresses were operated because of the mess they made. Possibly, this is an image of the exclusion of the wicked from God’s mercy and protection and/or the separation of good from evil.
  • High as the horses’ bridles. A “hyperbole” metaphor for battle and war, that it will be quick and swift. It was common for Jews and other ancients to exaggerate battles for epic effect; the audience, of course, knew the reality. The apocryphal book 1 Enoch 100 gives a similar account.
  • Winepress is a trough made of rock and mortar and used to make wine; it is also a symbol for divine wrath and judgment, as Isaiah’s image of how God “tramples” His enemies. In context, this also refers to “viticulture,” the cultivation of grapes; as a metaphor, it refers to “we reap what we sow,” or, we cultivate our judgments from our attitudes and actions (Is 63:3; Lam. 1:15; Zech 14:1-4; Heb 13:12).
  • God’s wrath. In context to winepress, this refers to those being drunk and not caring about the judgment or the consequences of their actions. Also, that no one can escape God’s will—either His love or His wrath.
  • 1,600 stadia is a “square number” referring to a square of 40 times 40 a distance roughly 200 miles; it is also a metaphor for “completeness,” the land of Palestine, and/or a very large amount or great carnage.

Revelation 14:14-20

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Introduction 

The Angels and the Harvest 

John now turns his attention to Christ Himself, the Son of Man, who was perhaps a representative of Christ, sitting on a white cloud and directing the harvest of humanity’s souls through time. He is in charge with His gold crown as He holds the sickle for the crop of souls. These souls are the “vine of the earth” and are ripe, ready to fall from their vine. They have reached their maturity and are ready for harvest. Thus, the entireties of the earth’s people are harvested. Then, the attention is turned to judgment and the souls who rejected Christ, whose hearts were moored to evil. They are gathered and thrown to the winepress of God’s wrath. The wicked are judged, and the blood of the people who have no right to vindication, who received their just reward, who were offered grace and love but refused it and Him, have met their fate. The vindication of the righteous is met; the strategy of evil that was pursued failed, and they have met and “execrated” their outcome. 

John is giving 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, it is; but, it is also so much more. It is not just about judgment; it is about how we are called to life too! This passage also relates to the final “swan song” of humanity, when life and earth and all that we were to do are done. The time is up; the great harvest and judgment are upon us all. We see the contrast between Babylon and Sodom, of evil iniquity versus God’s grace, love, and goodness. 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).  

What have you and your church done about being representatives of Christ? What may have been pleasing to Him and what may have disappointed Him?

Farewell to the Rapture?

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(N.T. Wright, Bible Review, August 2001.  Reproduced by permission of the author) 

Little did Paul know how his colorful metaphors for Jesus’ second coming would be misunderstood two millennia later. 

The American obsession with the second coming of Jesus — especially with distorted interpretations of it — continues unabated.  Seen from my side of the Atlantic, the phenomenal success of the Left Behind books appears puzzling, even bizarre[1].  Few in the U.K. hold the belief on which the popular series of novels is based: that there will be a literal “rapture” in which believers will be snatched up to heaven, leaving empty cars crashing on freeways and kids coming home from school only to find that their parents have been taken to be with Jesus while they have been “left behind.”  This pseudo-theological version of Home Alone has reportedly frightened many children into some kind of (distorted) faith. 

This dramatic end-time scenario is based (wrongly, as we shall see) on Paul’s First Letter to the Thessalonians, where he writes: “For the Lord himself will descend from heaven with a shout of command, with the voice of an archangel and the trumpet of God.  The dead in Christ will rise first; then we, who are left alive, will be snatched up with them on clouds to meet the Lord in the air; and so we shall always be with the Lord” (1 Thessalonians 4:16-17). 

What on earth (or in heaven) did Paul mean? 

It is Paul who should be credited with creating this scenario.  Jesus himself, as I have argued in various books, never predicted such an event[2].  The gospel passages about “the Son of Man coming on the clouds” (Mark 13:26, 14:62, for example) are about Jesus’ vindication, his “coming” to heaven from earth.  The parables about a returning king or master (for example, Luke 19:11-27) were originally about God returning to Jerusalem, not about Jesus returning to earth.  This, Jesus seemed to believe, was an event within space-time history, not one that would end it forever. 

The Ascension of Jesus and the Second Coming are nevertheless vital Christian doctrines[3], and I don’t deny that I believe some future event will result in the personal presence of Jesus within God’s new creation.  This is taught throughout the New Testament outside the Gospels.  But this event won’t in any way resemble the Left Behind account. 

Understanding what will happen requires a far more sophisticated cosmology than the one in which “heaven” is somewhere up there in our universe, rather than in a different dimension, a different space-time, altogether. 

The New Testament, building on ancient biblical prophecy, envisages that the creator God will remake heaven and earth entirely, affirming the goodness of the old Creation but overcoming its mortality and corruptibility (e.g., Romans 8:18-27; Revelation 21:1; Isaiah 65:17, 66:22).  When that happens, Jesus will appear within the resulting new world (e.g., Colossians 3:4; 1 John 3:2). 

Paul’s description of Jesus’ reappearance in 1 Thessalonians 4 is a brightly colored version of what he says in two other passages, 1 Corinthians 15:51-54 and Philippians 3:20-21: At Jesus’ “coming” or “appearing,” those who are still alive will be “changed” or “transformed” so that their mortal bodies will become incorruptible, deathless.  This is all that Paul intends to say in Thessalonians, but here he borrows imagery—from biblical and political sources—to enhance his message.  Little did he know how his rich metaphors would be misunderstood two millennia later. 

First, Paul echoes the story of Moses coming down the mountain with the Torah.  The trumpet sounds, a loud voice is heard, and after a long wait Moses comes to see what’s been going on in his absence.

Second, he echoes Daniel 7, in which “the people of the saints of the Most High” (that is, the “one like a son of man”) are vindicated over their pagan enemy by being raised up to sit with God in glory.  This metaphor, applied to Jesus in the Gospels, is now applied to Christians who are suffering persecution. 

Third, Paul conjures up images of an emperor visiting a colony or province.  The citizens go out to meet him in open country and then escort him into the city.  Paul’s image of the people “meeting the Lord in the air” should be read with the assumption that the people will immediately turn around and lead the Lord back to the newly remade world. 

Paul’s mixed metaphors of trumpets blowing and the living being snatched into heaven to meet the Lord are not to be understood as literal truth, as the Left Behind series suggests, but as a vivid and biblically allusive description of the great transformation of the present world of which he speaks elsewhere. 

Paul’s misunderstood metaphors present a challenge for us: How can we reuse biblical imagery, including Paul’s, so as to clarify the truth, not distort it?  And how can we do so, as he did, in such a way as to subvert the political imagery of the dominant and dehumanizing empires of our world?  We might begin by asking, What view of the world is sustained, even legitimized, by the Left Behind ideology?  How might it be confronted and subverted by genuinely biblical thinking?  For a start, is not the Left Behind mentality in thrall to a dualistic view of reality that allows people to pollute God’s world on the grounds that it’s all going to be destroyed soon?  Wouldn’t this be overturned if we recaptured Paul’s wholistic vision of God’s whole creation?              
           

 http://www.ntwrightpage.com/Wright_BR_Farewell_Rapture.htm 

[1] Tim F. Lahaye and Jerry B. Jenkins, Left Behind (Cambridge, UK: Tyndale House Publishing, 1996).  Eight other titles have followed, all runaway bestsellers.

[2] See my Jesus and the Victory of God (Philadelphia: Fortress, 1996); the discussions in Jesus and the Restoration of Israel: A Critical Assessment of N.T. Wright’s Jesus and the Victory of God, ed. Carey C. Newman (Downer’s Grove, IL: InterVarsity Press, 1999); and Marcus J. Borg and N.T. Wright, The Meaning of Jesus: Two Visions (San Francisco: HarperSanFrancisco, 1999), chapters 13 and 14.

[3] Douglas Farrow, Ascension and Ecclesia: On the Significance of the Doctrine of the Ascension for Ecclesiology and Christian Cosmology (Grand Rapids: Eerdmans, 1999).

What does Revelation 12:1-6 mean to us now?

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In this passage, we see God, who cares and protects, and satan, who seeks to destroy. We see God, who sends a good King, and satan, who seeks to kill that King so he can be a bad king. This passage is very clear in its Jewish imagery as it is reminiscent of the struggle of satan who refuses to submit before God, who seeks to usurp God’s rule and plan, who desires to influence and control the world for evil, and who hates righteousness and all things of God. This is also a picture of the incarnation of our Lord Jesus Christ who comes to earth as a child; satan vehemently seeks to prevent His birth and destroy His redemptive plan and work. The woman is often seen as Israel who is called to mother and birth righteousness and be the example of God to the world (Psalm 2:9-12). 

In this passage, we also see God, who deeply loves us and has a plan, even against the most heinous evil powers, persecutions, and disruptions of liberty and life. God is in control! As a Christian, we are a deeply and truly loved child of God; we are accepted in Him and we have a plan that is in Him; thus, we have no need or reason to freak, fear, or to stress, for He is in control and is Sovereign. Satan cannot buffet against Him nor can he buffet against us when we are in Christ. 

Questions to Ponder: 

  1. What do you think the images in this text are, such as a large red dragon with seven heads and ten horns wearing seven crowns? Why do most Christians prefer to speculate instead of researching to see what these images meant to the original audience and language?
  1. Why do you suppose John also uses the style of a Greek play and the mythology of the Greek gods?
  1. How and why does understanding the literature and metaphors—what the 1st century Jew saw—gives us a richer meaning of what the text (God) is seeking to communicate with us today?
  1. What happens when we refuse to interpret Scripture in the light of its context and word meanings or see that some of these imageries are deeply rooted in Judaism? (Remember, we can disagree, but never divide over these non-essential issues, and always discuss in love and respect.)
  1. How do you see the relevance of this passage to your life? How would you contrast satan’s opportunist ways versus God and the righteous people of faith?
  1. Why does the Church struggle to stay faithful? What are the things that cloud our seeing His desire to lead His church in His precepts?

 

© 2006 R. J. Krejcir Ph.D. Into Thy Word Ministries http://www.intothyword.org

The Four Main Views of Revelation 12:1-6

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The Preterist view: There are two prevailing views in the veracity of this passage. One sees it as the continual destruction of Jerusalem; Babylon represents Jerusalem as viewed from the throne room of God, while the Church is in conflict with worldly principles. The other view sees Babylon as Rome, the great persecutor of the saints, while the judgments still wage against Jerusalem. The woman is seen as the faithful Jews escaping Jerusalem. The Dragon is the beast from Daniel representing Old Testament Babylon. The birth of the child is seen as the birth of the Church, not the birth, life, or work of Christ. The Desert is the Jews’ escape, prior to the destruction. Others see this passage as the miracle of the safety of the Christians who all escaped the fall of Jerusalem. 

The Futurist view: They see this passage as the middle of the Great Tribulation where the antichrist breaks his contact with Israel, shuts down the Temple, and becomes the “abomination of desolation” in Matthew 24. (However, this is not from the text, but speculation.) Others in this camp see this as an interlude when God is giving other descriptions of important events prior to the great judgment or outside of the timeline. The woman is seen by Catholics as Mary in her post- “assumption” (the Catholic view is that Mary is partially divine and exulted, because she is Mother of God, was assumed body and soul into the glory of heaven.) role. Others in this camp see her as representative of the Church, or people who are faithful, or the professing Church. Male child is seen as the promise to overcome, or the Church triumphant. Others see it as Jesus and His Jewish heritage. The stars are a reference to Joseph’s dreams; others see this as the holiness of Christ. Few in this camp see the dragon as Satan; rather, they see it as a metaphor for the Roman Empire or an incarnation of the Beast of Chapter 13. The stars, in reference to the Dragon, are not considered literal stars; rather, they are seen as perhaps asteroids, airplanes, a look back to Satan’s revolt against God, or the evil political forces of the day. Devour is seen as Satan’s failed attempt to stop Christ. (It is interesting to note that their theories are very contradictory of one another.) The Desert is seen as the persecution of the Jews in the last days (with great debate on how, when, and where they will be refuges to, and concerned only with their speculations about the text). 1,260 days is seen as the last half of the Tribulation or the time of the persecution of the Jews. (It is amazing how one can read a passage and totally miss the point, or read in what one wants to see and ignore what is actually there.) 

The Idealist view: They see this passage as a metaphor and story of the birth of Christ, the slaughter of the babies in Bethlehem, and the coming of His Kingdom and His ascension. Thus, this passage is not prophetic; rather, it deals with what has already taken place during our Lord’s life on earth and satan’s unsuccessful attempts to intervene and destroy Christ and His work. As with the Historicist view, the Idealists also see this passage as dealing with the internal affairs of the church and its struggle to stay faithful. The woman is faithful Israel, stars are Joseph’s dreams, the labor is the pains of the persecuted Church, The dragon is the evil political rulers, the stars are the rebellion of satan, and the child is Jesus, His birth, and the One who frustrates Satan’s plans. The Desert is God’s power, control, faithfulness, and care for the Church. 

The Historicist view: They see this passage as another interlude to give us insights and information of events that have already taken place or covered prior in Revelation. Many see this as the struggle of the inward status and affairs of the church, its battle of inward corruption and missed opportunities and liberalism or apostate-ism, or becoming more secular and less spiritual. The woman is seen as the vision of the true and righteous Church, its promise, mission, and success. Giving birth is about the political struggles of the Church; the sun and stars are seen as the Romans and other outside influencers. Male child is seen as the children of the Church and the dragon is an image of Rome and/or satan or any persecutor. The stars are seen as the period of Rome in 313 A.D.—the great persecutions before the conversion of Rome. The child was snatched up is seen as the conversion of Rome in 324 A.D. and the rod of iron as the dominion of the Church afterwards.

Exegetical look into Revelation 12:1-6

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  • Sign. Usually means something seen in the sky or an astronomical event. Here, it is an illustration, conveying an event that is unexpected and astonishing. As with most symbols and metaphors in Scripture, it is an expression with the intention of pointing to something beyond it (Luke 21:11, 25; Acts 2:19).
  • A woman. This refers to righteousness and motherhood (as Israel is portrayed as mother to the race), faith, and to the Christ. It is possibly a reference to “The Madonna,” Mary, the mother of Jesus. It was a very powerful symbolic image in ancient cultures, especially Judaism. This would have been a comfort to the struggling Messianic community. Classically, some, especially the Catholics, see this as Mary and the drama of the incarnation of Christ prior to His arrival on earth. (It is interesting to note that the Christian Scientists see this woman, her spirit, as the founder of their cult.) Is. 62:5.
  • Clothed. Referring to dignity and exalted Israel, or, to God’s glory.
  • Sun, with the moon. These are Jewish references to Abraham and Sarah, referring to the birth of the people of Israel, their hope, and blessings to come.
  • Twelve stars. This is a symbol of the 12 tribes of Israel and refers to Joseph’s dreams. In conjunction with the woman and context, it is clearly referencing Israel. Some see this as satan’s rebellion (2 Pet. 2:4; Jude 6). This term or passage has nothing to do with astrology or the zodiac, other than it uses similar imagery for illustration sake but not as substance (Gen. 37:9-10; Lev. 19:26-28, 31; 20:6; Deut 18:9-14; Is. 8:19; 47:12-13; Jer. 10:1-2).
  • Pregnant. In contrast, a virgin meant someone who is faithful, and a prostitute meant someone who is pregnant and not married, denoting unfaithfulness. This is meant to contrast the heavenly with the evil, faithful and heavenly Jerusalem versus the harlot and oppressor Babylon, reviled in Israel for its destruction of the Temple, the theft of the Ark, and the captivity of the people (Is. 7:14; 9:6; 26:18-19; 54:1; Micah 5:3; John 16:21; Rev. 17:5; 21:2). 
  • Pain. As in struggle, good versus evil, our will versus God’s will, satan’s opportunist ways versus God and the righteous people of faith. This can also mean the suffering of waiting for the Messiah to come and/or waiting for the second coming.
  • Give birth refers to the birth of the Messiah; it also denotes being saved, either as faithfulness, or being saved by Christ. It also meant for Jews, the captives of Babylon, traveling back to Israel to rebirth the nation and Jerusalem (Is. 54:1-4; 66:7-13; Micah 4:10; 5:2-3; Rev. 12:17).
  • Red dragon…. The term “dragon” literally means “serpent” or “sea monster” such as the leviathan, and symbolizes monstrous evil (common in Canaanite and Mesopotamian myths), and Heracles and his battle with the hydra. A dragon is also a description of satan who is the enemy of God, who is a terrifying and destructive beast, and who seeks the total devastation of God’s people. This image is not meant to terrify us, but show us how he works so we can beware and defend. This was also a metaphor for Babylon and the enemies of Israel and God. It is very unwise to read in meanings that are not there to this and other metaphors (apocryphal book “Bell and the Dragon;” Gen. 3:1-15; Psalm 74:13-15; 89:9-10; Is. 27:1; 30:7; 51:9; Ezek. 29:3; Luke 10:18; 11:14-23; John 12:31; Col. 2:15; Rev. 12:7-9; 13:2; 20:2).
  • Seven heads. This represents domination, and also refers to astuteness and universal wisdom (Rev. 13:1).
  • Ten horns and seven crowns is the image of great power as well as battle and warfare, depicting how satan rises up to battle God, but he is sent to everlasting torment in Rev. 20:10!
  • Tail swept a third of the stars is a Jewish metaphor for the power of Heaven fighting on behalf of Israel. This also meant pouring rain and rebellion. This also referred to satan’s betrayal and rebellion and the fall of 1/3 of the angels under him. This metaphor also meant to sin or to fall into sin and be corrupted. For us, it can mean the rebellion against Christ (Judges 5:20; Is. 24:21; Dan. 12:3; Rev. 8:10).
  • He might devour her child. Satan was unable to prevent Christ’s incarnation and redemption, thus, he seeks to manipulate and destroy His followers (Matt. 2:13-18; Luke 4:28-29).
  • Gave birth …a son. Referring to deliverance, this metaphor also pointed to Augustus in Greek thought, and to a savior in Judaism and early Christianity. This theme was a great comfort to the early persecuted Church. This, in the early Church, referred to the Messianic enthronement of Jesus Christ, His birth, death, resurrection, and Lordship (John 16:21).
  • A male child. This is a perhaps a recoding of the fulfillment of Micah 5:3: Therefore Israel will be abandoned until the time when she who is in labor gives birth and the rest of his brothers return to join the Israelites. It refers to Christ’s incarnation, His role as Messiah and Savior, and how His triumph and accomplishments certify this fact (Is. 7:14; 9:6). As Jesus’ words state, how often I have longed to gather your children together, as a hen gathers her chicks (Matt. 23:37-39).
  • Rule all the nations… Iron scepter. Meaning the coronation of a divine leader who will conquer evil. This doesn’t mean oppression or dictatorship; rather, it refers to a caring shepherd, and at the same time, God’s strength, authority, and right to rule (Rev. 2:27; 11:15; 19:15).
  • Child was snatched up to God. May refer to the ascension of Christ. In Greek myths, children were taken and hidden from their enemy until they were old enough, trained to defend themselves, and could go after their oppressors. The image here is that our God protects, and desires us to mature, be trained up, and be ready to defend (Psalm 2:6-9; Is. 9:6-7; Micah 5:3; Acts 1:9; 2:33; Heb. 1:1-3; 12:2).
  • Desert/Wilderness means “spiritual refuge,” and refers to how the people of God, after the Exodus, wandered for 40 years, their faithfulness and betrayal, and the grace of God. Also, their waiting for their inheritance of the Promised Land. In the Early Church, this was referred to as the period between Jesus’ first coming and His second coming. The Jews were expecting a deliverance from the Romans by a second Exodus (Hosea 2:14).
  • Taken care of means spiritual protection, as God promises His protection to a persecuted Church (Rev.13:5).
  • 1,260 days perhaps refers to the great tribulation of Daniel, but more likely is a metaphor for trials and troubles. This does not mean a literal number but a type of trouble such as persecution (Dan. 9:2-24; Rev. 11:2).

Revelation 12:1-6

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Introduction 

The Women and the Dragon 

John now sees a most significant event as a women clothed in the brightness of the sun is standing on the moon and wearing a crown of stars; she is pregnant and in the pains of labor. Then, he sees a large, red dragon with seven heads and ten horns, wearing seven crowns. This dragon strikes down one third of the stars and throws them to earth, desiring to devour the baby to whom the woman is giving birth. The woman gives birth to the child who is to lead all nations, and he is taken away by God so the dragon cannot get him. The woman flees to the wilderness where she is cared for by God for a time. 

This passage is written in the style of a Greek play depicting the mythology of the Greek gods such as the struggle of Leto giving birth to Apollo and Python and the Egyptian account of their gods  Isis and Typhon as she gave birth to Horus.  John is using Jewish apocalyptic language. Understanding the literature and metaphors—what the First Century Jew saw—gives us a richer meaning of what the text (God) is seeking to communicate with us today. John uses this captivating style to show the struggle as God gives birth to Israel, Israel giving birth to Jesus, while Jesus is being opposed by Satan. This section also starts the “Third Cycle” of John’s Revelations/visions (Rev. 12:1-14:20). These images deal with spiritual warfare, the conflict of good and evil, of light and dark, rooted in history and with ramifications for the future. These passages also deal with symbolism that is deeply rooted in Judaism as well as the plan and work of our Lord and the heralding of His Second Coming. The application is our being and remaining faithful to our Lord and continuing our witness and maintaining character in the midst of persecutions. We are also called to bear Fruit in and with His light as His witnesses against the dark forces, to a corrupt and conflict- ridden world with all its trappings of contradictions and confusion (Eph. 6:10-20). 

How can you be better at remaining faithful to our Lord and continue your witness with character in the midst of the stresses of life? What about if things get real bad, such as persecution?

What does Revelation 11: 15-19 mean to us now?

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Keep hope and Christ in mind, as well as the fact that God is understandable and approachable! In devastating times of stress and war, to fathom something such as the Temple or our Church being destroyed would make it seem that God had lost. But, the message here is that of victory. It is a call to trust in Him and continue our walk in faith. God is still in control and He does win. He allows things to happen as consequences for sin yet in His perfect plan, all things will come together to give Him glory (Psalm 2; Rom. 8). 

We are also shown that when all seems lost in our personal lives, when people and events come against God and His faithful, they really do not win. No enemy can do to us what God does not allow—nothing that could really, effectively, eternally hurt us. Those who do evil will be judged beyond what we could or would want to do to them. They get their deserved what is coming as we who are faithful get our reward. The key is to trust Him; be assured and confident that He is reigning and in control. 

These judgments are deserved. Do not mourn for those who are reprobates, who continually refuse to repent while dragging others down with them. These people want the judgment; they have begged for it by their refusal to reconcile to or recognize the Sovereign reign of our Lord and by their contradictory evil ways. They know better, but in spite of that, still sin. There is no sadness or grief on their part and there is none needed by those of us who are the faithful. The choice is before us; we can accept the love, forgiveness, and grace of our Lord or we can refuse. Next come natural consequences and justified judgments to those who are wicked, and the wonders of paradise to those who have received His election (Deut. 30:19). 

Questions to Ponder: 

  1. How vast and magnificent is God is in your life? What metaphors, language, or feelings do you have for God’s omniscience? Why is it is our duty to heed His voice and reverence Him?
  1. What happens when we read in what we think and not take careful time to see what the context, cultural considerations, and word meanings are? Do you think that some of these theories of end times would be utterly ridiculous to the original readers and Author? Why, or why not?
  1. When all seems lost and people and events come against you, how can you have greater perseverance? What about if you better realized that God, not all the evil, will win? What about that God will not allow any enemy to do anything to us that can really, effectively, eternally hurt us (Psalm 34:11-22)?
  1. When bad things happen, we naturally desire vengeance. How does the fact that those who do evil will be judged beyond what we could or would do to them help you to have assurance and confidence to trust God to judge, that you do not need to take matters in your own hands or go against the civil law?
  1. How can you have hope and faith that even with suffering and the consequences of sin, His perfect plan, that all things will come together to give Him glory, will come to fruition? What will you do to gain more hope and faithfulness for your life?

© 2006 R. J. Krejcir Ph.D. Into Thy Word Ministries http://www.intothyword.org

The Four Main Views of Revelation 11: 15-19

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The Preterist view: They see this passage as discords of the Roman war against Jerusalem, and the eventual downfall of Jerusalem from God because of civil and religious rebellion that already took place. Others see this as the story of the witnessing Church and the suffering and rejoicing it endured. The Kingdoms of the earth have become the kingdoms of God does not mean that everyone comes to Christ; rather, they see it as Rome sweeping away Jerusalem while in reality, the world still belongs to God and everything is in His control. Some see it referring to Christ’s ascension, that He is in control when we think He is not, and/or the outpouring of the Spirit at Pentecost. Others see it as the introduction and importance of the Christian world and the fall of Judaism. The judging of the dead is seen as the final judgment when Christ appears and/or God’s revenge on those who are evil and the vindication of the faithful and those who suffered. The Temple being opened is seen as figurative; the real, important Temple is in heaven, not on earth, and will be revealed to us in time and/or it refers to God’s glory. The Lightning….hailstorm is seen as the destruction of the Temple and Jerusalem in 70 A.D. The kingdom of our Lord is seen as Christ’s dominion and rule. As the kingdoms of earth are swept away, His Kingdom always remains. Others see it as Christ’s ascension or the fifth kingdom spoken about in Daniel.  

The Futurist view: There are varying views in this camp, but most see this as the herald to Christ’s second coming. The trumpet is seen as proclaiming it is here, the second coming. This view is contradictory for them, as most in this camp believe the rapture took place in Rev. 4:1 which is prior to these events (even though there is no Scriptural support for such a premillennial view). Thus, some see this trumpet as the end of the Millennium, which would contradict their theories on the coming chapters. Some see verse 18 as the accumulation of the entire Millennium. The Kingdoms of the earth is seen as a problem and discrepancy in their chronology, and thus, many speculative views, such as associating it with chapter 20 and the millennial reign, or seeing it as meaning that the earth is no longer under the control of people. The judging of the dead is also out of their sequence, because they teach a rapture that has already occurred; this happened prior to the Tribulation (neither are evident in the text). The common response is that after the tribulation, people come to Christ and this passage is talking about these people. 

The Idealist view: They see the Trumpet as God’s reign on earth and His eternal nature. The judging of the dead is seen as the stubborn and unyielding world versus the faithful and what Christ offers. This passage is also an interlude of praise to God and the Ark; lighting is seen as a metaphor for God’s faithfulness and His promises, as well as a display of God’s “artillery,” His power and control. 

The Historicist view: The trumpet is seen as the end of the age of papal interdiction and persecution of the faithful, and the treaty with the Turks in 1699.  The Temple is seen spiritually because it no longer exists. Others see the trumpet as the end of the first series of visions of John, demonstrated by praise, rejoicing, and worship. Others see this as the rejoicing of the journey’s end for the Church as the final judgment and close of the Church Age commences. Still others see this as the victory of Christ over the apostate Church, and some, the vindication of the faithful through times of trials and sufferings. Some see this as the beginnings of the French and/or American Revolution, while others say this has not happened yet. The earthquake is seen as the political upheavals that happened after the Reformation.