Culture and Eschatology (Part Two)

The cultural perspective of the OT is one of cultural transparency. The nation of Israel as a closed society established by God to reach the nations. They did not self-consciously develop Hebrew culture, but that is what happened.

The cultural perspective of the NT is one of cultural antithesis. The apostles urged believers to avoid the world (James 4:4; 1 John 2:15) and warned that the things of the world could be a dangerous distraction (Matthew 13:22; Luke 18:22).

Unfortunately, some have taken this to mean that believers should withdraw from cultural endeavors as much as possible. We see this in ascetic traditions, such as monasticism or even American evangelicalism.

However, the danger of the “world” in the Bible is not the danger of the physical earth. The “world” refers to the whole sinful social order that is a systematic rebellion against God.

The apostles urged Christians not to be conformed to the common beliefs and values of pagan society, but rather, to have the totality of their thoughts shaped by the doctrines of Scriptures alone (Romans 12:2).

The Bible consistently teaches that the physical things of this world are good and to be enjoyed within the bounds of God’s law.

NT writers were not opposing the OT cultural model. They were not advocating withdrawal from culture. There is a change in OT to NT because OT was a closed society, whereas the NT urges us to go out into society to transform it.

As we conclude our series on eschatology, we can see at least three major goals that we hope have been accomplished.

1) Unlock the Bible

2) Love God and marvel at his intricate yet cohesive plan

3) Embrace every task that God has for you to do

We need to understand that this is precisely how we live now. Everything that we do matters. Everything that we do in the present has an effect on the future. We do not know how, but we do know that everything we do matters.

Culture and Eschatology (Part One)

Adam and Culture in the Garden
Immediately after his creation, Adam began to build culture. He named the animals, which involved careful observation and analysis – the basis of all science. Adam composed a brief poem extolling the virtues of his perfect companion. Here we see the beginning of the arts.

Man was also assigned the task of growing crops, which involves plowing, planting, watering, and harvesting. These actions alter the “virgin landscape” forever. Yet, these acts are good.

Animals establish a culture of their own. Birds build nests. Beavers build damns. Spiders build webs. Yet, each of these are not experimental or new.

Part of the image of God in us is that we are creative. We build new structures and create new designs. Animals are reactive while humans are proactive.

The goal is a garden-city, where the beauty of man-made works and the glory of creation are wedded in a mutually-enhancing whole.

Culture is the product of human acts of concretization undertaken in the developmental transformation of the earth according to the commandment of God.

Culture is not an activity to keep mankind occupied until something else happens. It has a particular God-ordained end in view: the development of the earth into a global network of gardens and cities in harmony with creation – a glorious garden-city.

Culture is religion externalized or made public. Culture reveals the religion of those who make it.

Isn't Jesus Building a Place for Us?

Isn’t Jesus building a place for us?

“In My Father’s house are many mansions; if it were not so, I would have told you. I go to prepare a place for you. And if I go and prepare a place for you, I will come again and receive you to Myself; that where I am, there you may be also” (John 14:2-3).

Jesus is preparing a place for us. Does this mean that Jesus the Carpenter is physically building something for us? No, this means that Jesus is preparing a renewed world for us. Jesus is ruling over the world, using the church to renew the world so that it will be fit for him to live on forever.

“For he waited for the city which has foundations, whose builder and maker is God” (Hebrews 11:10).

God is the builder and maker. He is the designer. We are the workers.

Progress from Genesis to Revelation

History moves from a garden to a city. History is supposed to be progressive. Technological advancement is good, when submitted to God’s law.

We see many striking similarities between the Garden of Eden (Genesis 2) and the New Jerusalem (Revelation 21-22).

In both we find a river which is located near the tree of life. God is present in the midst of the garden and the city. Mankind enjoys unrestricted fellowship with the Creator.

Yet, we also see differences. The two lamps (sun and moon) are gone with God taking their place. There are walls, gates, and streets.

How do the artifacts of the New Jerusalem get there? Who builds the walls, the gates, the streets? Did God miraculously create them?

No, these artifacts are the product of civilization, of culture, of man. God designed them, but man built them. They are not created; they are manufactured from creation by man.

Who designed the tabernacle? God. Who built the tabernacle? Man.

Who designed the temple? God. Who built the temple? Man.

Who designed the New Jerusalem (the new heavens and the new earth)? God. Who builds the New Jerusalem? Man.

The garden of Eden was devoid of architecture and other cultural artifacts. It was simply the creation of God.

“Now a river went out of Eden to water the garden, and from there it parted and became four riverheads. The name of the first is Pishon; it is the one which skirts the whole land of Havilah, where there is gold. And the gold of that land is good. Bdellium and the onyx stone are there” (Genesis 2:10-12).

Why does Scripture mention gold, Bdellium, and onyx that are outside the garden? Is this just a superfluous detail to add character to the narrative?

No! These metals and stones are mentioned because man is supposed to go and collect these materials and build with them. He is to take them to the garden.

The New Jerusalem still has the creation of God, but it is teeming with cultural achievement.

God said that the creation was good. However, God never intended the creation to stay “natural.” God told man to tend the garden and to keep it. He was to work in the garden. He was to make changes in the garden, to transform the garden, to cultivate it into a culture.

Mankind was given the privilege of improving upon the original creation. Creation was good, but man was created to make it better. The development of creation was made possible by God. Indeed, it is mandated by God. We do not destroy the creation, but we are using it for the purpose for which God created it.

Now, the garden is not left behind. In fact, the New Jerusalem is a garden-city. It still bears the marks of the creator, but it has been transformed by man.

The Dominion Mandate

Review
1) Optimism – we are optimistic about what God is doing in the present age. Jesus is building his church.

2) Long-term – we are also realistic about what God is doing in the present age. We are far from finished.

From a Garden to a City
The Bible begins in a garden (Genesis 1-2) and ends in a city (Revelation 21-22). This is no accident; it is God’s plan. God never intended his creation to remain in a “natural” state.

Creation
God intended to transform the garden into a city. The goal of creation is civilization. We see hints of this from the beginning.

“Then God said, ‘Let Us make man in Our image, according to Our likeness; let them have dominion over the fish of the sea, over the birds of the air, and over the cattle, over all the earth and over every creeping thing that creeps on the earth’” (Genesis 1:26).

This is often called “the Dominion Mandate.” God ordained that mankind play the key role in transforming the earth from a garden to a city. He created man to take dominion, or to rule over all the earth. This could not be accomplished by Adam and Eve alone.

“Then God blessed them, and God said to them, ‘Be fruitful and multiply; fill the earth and subdue it; have dominion over the fish of the sea, over the birds of the air, and over every living thing that moves on the earth’” (Genesis 1:28).

God commanded Adam and Eve to be fruitful and multiply. He wanted them to fill the earth. God wanted the earth covered with his representatives. He commanded them to subdue the earth and gave them dominion, or rule, over all of it.

The Fall
Obviously, Adam and Eve failed to rule perfectly, but God did not change his plan. God had planned for this all along. He set out to redeem creation by transforming mankind and the earth.

We see the “Dominion Mandate” repeated after the flood.

“So God blessed Noah and his sons, and said to them: ‘Be fruitful and multiply, and fill the earth’” (Genesis 9:1).

God still wants the earth to be filled with his representatives, with godly people. He wants them to rule over the earth, to subdue and transform it.

The Re-Creation
This mandate does not change in the New Testament era. Jesus gave this charge just prior to his ascension.

“And Jesus came and spoke to them, saying, ‘All authority has been given to Me in heaven and on earth. Go therefore and make disciples of all the nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all things that I have commanded you; and lo, I am with you always, even to the end of the age.’ Amen” (Matthew 28:18-20).

Jesus commanded the apostles to “make disciples of all the nations,” which is often interpreted as “make at least one individual Christian from every nation.”

Actually, the apostles are to “disciple all the nations.” They are to bring entire nations under the rule of Jesus Christ.

Again, we see that God wants the earth covered with godly people. What we call “the Great Commission” is simply an update of “the Dominion Mandate.”

Eschatological Optimism (Part Two)

Throughout this series on eschatology, we have slowly been building a case for eschatological optimism. That is, Christ will triumph over the world through his church.

Jesus is presently reigning in heaven, subduing his enemies. He is renewing the earth, causing the rule of heaven to gradually descend upon the earth. The church is fulfilling the great commission, discipling the nations. All of this will produce a period of peace and joy and harmony that the world has not known since the garden.

As we look at the present state of the world, it appears that Jesus is committed to a long-term plan. For many, such long-term thinking may be disorienting. As one pastor quipped, we may still be in the early church.

That is, we generally think of the early church as the first few centuries after Christ’s first advent. However, if the present age lasts for say, ten thousand years, then our distant descendants will regard us as “early.”

In the next few posts, we will look at how to apply this eschatological optimism to our lives and what role we should take with regard to our present culture.

Eschatological Optimism

These are just a few of the texts that should point us in the direction of eschatological optimism. That is, we believe that Christ will triumph over the world through his church. We see such optimism in Psalm 2:

“Yet I have set My King On My holy hill of Zion. I will declare the decree: Yahweh has said to Me, ‘You are My Son, Today I have begotten You. Ask of Me, and I will give You The nations for Your inheritance, And the ends of the earth for Your possession. You shall break them with a rod of iron; You shall dash them to pieces like a potter’s vessel’” (Psalm 2:6-9).

Jesus will rule over the entire globe, so that the ends of the earth are his possession. When necessary, he will crush the rebellion of the nations.

“Now it shall come to pass in the latter days That the mountain of Yahweh’s house Shall be established on the top of the mountains, And shall be exalted above the hills; And all nations shall flow to it. Many people shall come and say, ‘Come, and let us go up to the mountain of Yahweh, To the house of the God of Jacob; He will teach us His ways, And we shall walk in His paths.’ For out of Zion shall go forth the law, And the word of Yahweh from Jerusalem. He shall judge between the nations, And rebuke many people; They shall beat their swords into plowshares, And their spears into pruning hooks; Nation shall not lift up sword against nation, Neither shall they learn war anymore” (Isaiah 2:2).

Isaiah prophesies about a period of unprecedented peace, when weapons will be used as tools. This passage is describing our present age, although we appear to be a long ways from fulfilling this.

“For unto us a Child is born, Unto us a Son is given; And the government will be upon His shoulder. And His name will be called Wonderful, Counselor, Mighty God, Everlasting Father, Prince of Peace. Of the increase of His government and peace There will be no end, Upon the throne of David and over His kingdom, To order it and establish it with judgment and justice From that time forward, even forever. The zeal of Yahweh of hosts will perform this” (Isaiah 9:6-7).

This familiar Advent passage promises an increase in the peace of Christ’s rule. Peace can only increase in history.

“There shall come forth a Rod from the stem of Jesse, And a Branch shall grow out of his roots. The Spirit of Yahweh shall rest upon Him, The Spirit of wisdom and understanding, The Spirit of counsel and might, The Spirit of knowledge and of the fear of Yahweh. His delight is in the fear of Yahweh, And He shall not judge by the sight of His eyes, Nor decide by the hearing of His ears; But with righteousness He shall judge the poor, And decide with equity for the meek of the earth; He shall strike the earth with the rod of His mouth, And with the breath of His lips He shall slay the wicked. Righteousness shall be the belt of His loins, And faithfulness the belt of His waist. The wolf also shall dwell with the lamb, The leopard shall lie down with the young goat, The calf and the young lion and the fatling together; And a little child shall lead them. The cow and the bear shall graze; Their young ones shall lie down together; And the lion shall eat straw like the ox. The nursing child shall play by the cobra’s hole, And the weaned child shall put his hand in the viper’s den. They shall not hurt nor destroy in all My holy mountain, For the earth shall be full of the knowledge of Yahweh As the waters cover the sea. And in that day there shall be a Root of Jesse, Who shall stand as a banner to the people; For the Gentiles shall seek Him, And His resting place shall be glorious” (Isaiah 11:1-10).

This also describes a condition of unprecedented peace, when the earth shall be full of the knowledge of Yahweh. Yet, notice, that this is not describing eternity, but the latter stages of our present age.

Already/Not Yet (Part 3)

Another crucial passage that applies to our present age is Isaiah 65.

“For behold, I create new heavens and a new earth; And the former shall not be remembered or come to mind. But be glad and rejoice forever in what I create; For behold, I create Jerusalem as a rejoicing, And her people a joy. I will rejoice in Jerusalem, And joy in My people; The voice of weeping shall no longer be heard in her, Nor the voice of crying” (Isaiah 65:17-19).

God says that he will create a new heavens and a new earth. Look closely at how this is described.

“No more shall an infant from there live but a few days, Nor an old man who has not fulfilled his days; For the child shall die one hundred years old, But the sinner being one hundred years old shall be accursed. They shall build houses and inhabit them; They shall plant vineyards and eat their fruit. They shall not build and another inhabit; They shall not plant and another eat; For as the days of a tree, so shall be the days of My people, And My elect shall long enjoy the work of their hands. They shall not labor in vain, Nor bring forth children for trouble; For they shall be the descendants of the blessed of Yahweh, And their offspring with them. ‘It shall come to pass That before they call, I will answer; And while they are still speaking, I will hear. The wolf and the lamb shall feed together, The lion shall eat straw like the ox, And dust shall be the serpent’s food. They shall not hurt nor destroy in all My holy mountain,’ Says Yahweh” (Isaiah 65:20-25).

While many see this as a description of the eternal state, at least two events described do not fit: giving birth (v 20, 23) and death (v. 20).

In eternity, there will be no birth and no death, so this passage must be describing the present age.

The best way to understand this is by applying the already/not yet principle. At Jesus’ first coming, he inaugurated the new heavens and the new earth. However, we do not yet see the consummation of the new heavens and the new earth.

Again, this passage invites us to take a long-term perspective on the present age. We do not appear to be anywhere close to seeing Isaiah 65:17-25 fulfilled, which means that the return of Christ must be a long ways off.

Already/Not Yet (Part 2)

While already/not yet is a helpful tool to understand some passages, there are many promises that will find their primary fulfillment in this present age.

The Reign of Christ

One example of this is the reign of Christ. After his resurrection, Jesus ascended into heaven and sat down at the right hand of God.

“So then, after the Lord had spoken to them, He was received up into heaven, and sat down at the right hand of God” (Mark 16:19).

“Who being the brightness of His glory and the express image of His person, and upholding all things by the word of His power, when He had by Himself purged our sins, sat down at the right hand of the Majesty on high” (Hebrews 1:3).

At his first coming, Jesus was inaugurated as king. Presently, he is already reigning as king, but his reign is not yet perfect.

“Yahweh said to my Lord, ‘Sit at My right hand, Till I make Your enemies Your footstool’” (Psalm 110:1).

The Father’s intention is that Jesus reigns until all of his enemies are defeated.

“But this Man, after He had offered one sacrifice for sins forever, sat down at the right hand of God, from that time waiting till His enemies are made His footstool” (Hebrews 10:12-13).

“But each one in his own order: Christ the firstfruits, afterward those who are Christ’s at His coming. Then comes the end, when He delivers the kingdom to God the Father, when He puts an end to all rule and all authority and power. For He must reign till He has put all enemies under His feet” (1 Corinthians 15:23-25).

Jesus will remain in heaven ruling until his enemies are defeated. After this, he will return.

Again, our eschatology affects how we view this present age. Because we do not yet see all of Jesus’ enemies defeated, we do not expect Jesus to return yet.

This is the opposite of how most contemporary American Christians think. Many view the world as getting worse and worse and assume that this means that Jesus will return soon.

Yet, the exact opposite is true. Jesus will not return until all his enemies are under his feet. If we see evil triumphing on the earth, this is not a sign that Jesus’ return is getting closer. It is a sign that Jesus is not done ruling from heaven.

Already/Not Yet (Part 1)

A large portion of our series on eschatology has been dedicated to correctly understanding the significance of the Destruction of Jerusalem in AD 70.

This has been an important step because many texts that are commonly thought to apply to the second coming of Christ are actually fulfilled in his first coming, which culminated in the destruction of the temple and of the city of Jerusalem.

We are still expecting the second coming of Christ, which will be a physical return to earth. We are also looking forward to the resurrection of the dead, the rapture of living, and the judgment of all men.

The Present Age
We are going to look at our present age in which we live. So far, we have looked at eschatological texts as being fulfilled in either the first coming or the second coming.

However, there are many eschatological texts that are being fulfilled in the present age. Such texts are gradually fulfilled throughout history over a long period of time.

As our present age is framed by the two advents of Christ, we best understand these texts in reference to these. The first coming of Christ inaugurates, while the second coming consummates. Our present age represents growth, development, and partial fulfillment.

First Coming = Inauguration
Present Age = Growth
Second Coming = Consummation

Theologians use the principle “already/not yet” to describe such fulfillments. The first coming of Christ inaugurates and some of the promises are already fulfilled in part. However, because the second coming represents the consummation, some promises are not yet fulfilled.

First Coming = Inauguration (Already)
Present Age = Growth (Already/Not Yet)
Second Coming = Consummation (Not Yet)

The Kingdom
One easy example is the kingdom of God. At Jesus’ first coming, he preached the good news of the kingdom.

“Now after John was put in prison, Jesus came to Galilee, preaching the gospel of the kingdom of God, and saying, “The time is fulfilled, and the kingdom of God is at hand. Repent, and believe in the gospel’” (Mark 1:14-15).

Jesus announced that the kingdom of God was at hand. It had been inaugurated.

However, the kingdom of God was far from being completed. At his second coming, the kingdom will be complete. When Jesus returns, he will usher in the perfected kingdom. It will be consummated.

In the meantime, we live between the already and not yet. The kingdom has already come in one sense

“He has delivered us from the power of darkness and conveyed us into the kingdom of the Son of His love” (Colossians 1:13).

In another sense, the kingdom not yet come in its fullest. However, the present age is not a static age of waiting for the kingdom to be completed. We are to pray that the kingdom would come.

“In this manner, therefore, pray: Our Father in heaven, Hallowed be Your name. Your kingdom come. Your will be done On earth as it is in heaven” (Matthew 6:9-10).

As we live between the two advents of Christ, we see how the kingdom is growing, but we do not demand perfection.

This is how we will see eschatology affect our daily lives. We are optimistic, in that we expect the kingdom of God to continue to grow, but we are realistic in that we do not expect perfection until Christ returns.

Revelation 22

“And he showed me a pure river of water of life, clear as crystal, proceeding from the throne of God and of the Lamb. In the middle of its street, and on either side of the river, was the tree of life, which bore twelve fruits, each tree yielding its fruit every month. The leaves of the tree were for the healing of the nations. And there shall be no more curse, but the throne of God and of the Lamb shall be in it, and His servants shall serve Him. They shall see His face, and His name shall be on their foreheads. There shall be no night there: They need no lamp nor light of the sun, for the Lord God gives them light. And they shall reign forever and ever” (Revelation 22:1-5).

With the mention of the tree of life, this takes us back to creation and the garden. God’s purposes for creation are finally fulfilled. And we shall reign forever and ever.

“Then he said to me, ‘These words are faithful and true.’ And the Lord God of the holy prophets sent His angel to show His servants the things which must shortly take place. ‘Behold, I am coming quickly! Blessed is he who keeps the words of the prophecy of this book’” (Revelation 22:6-7).

We are reminded why the book of Revelation was written. The early church was facing persecution, and it was only going to get worse. These things were going to happen “shortly.”

Yet, Christ was going to come ”quickly.” He gave the early church a picture of how he was going to deal with their enemies to encourage them to stand strong for the gospel.

All the judgments that Revelation 6-19 describes came to pass. God vindicated his people and his Son in his judgment upon Jerusalem.

God also gave the church a picture of her glorious future. The beautiful language of Revelation 21-22 describes Christ building his church. When Christ returns, the bride will not have a spot or wrinkle or any such thing , but be holy and blameless. This is our future hope.

Revelation 21

“Now I saw a new heaven and a new earth, for the first heaven and the first earth had passed away. Also there was no more sea” (Revelation 21:1).

The first heaven and the first earth is the old covenant, the old creation. When Christ came, he ushered in a new heaven and a new earth, which is the church.

In the church age, there is no more sea, that is, no more Gentiles. The Jew/Gentile distinction of the old covenant has been destroyed by Christ. Remember that the sea was the temporary boundary between heaven and earth set up on the second day of creation (cf. Gen 1:6-8)

“Then I, John, saw the holy city, New Jerusalem, coming down out of heaven from God, prepared as a bride adorned for her husband” (Revelation 21:2).

John sees the New Jerusalem descending from heaven. What is the New Jerusalem? Compare this language that John uses with that of Hebrews 12:22-23.

“But you have come to Mount Zion and to the city of the living God, the heavenly Jerusalem, to an innumerable company of angels, to the general assembly and church of the firstborn who are registered in heaven, to God the Judge of all, to the spirits of just men made perfect” (Hebrews 12:22-23).

The author of Hebrews emphatically describes the church as
• Mount Zion
• the city of the living God
• the heavenly Jerusalem

Thus, when John describes the “New Jerusalem” as a bride adorned for her husband, we should not hesitate to understand that the New Jerusalem is the church (cf. 20:9ff).

In history, the New Jerusalem is in the process of descending from heaven. The church spreads and the kingdom of God comes to earth. At the end of history, the New Jerusalem comes decisively when Christ unites heaven and earth.

“And I heard a loud voice from heaven saying, ‘Behold, the tabernacle of God is with men, and He will dwell with them, and they shall be His people. God Himself will be with them and be their God. And God will wipe away every tear from their eyes; there shall be no more death, nor sorrow, nor crying. There shall be no more pain, for the former things have passed away.’ Then He who sat on the throne said, ‘Behold, I make all things new.’ And He said to me, ‘Write, for these words are true and faithful.’ And He said to me, ‘It is done! I am the Alpha and the Omega, the Beginning and the End. I will give of the fountain of the water of life freely to him who thirsts. He who overcomes shall inherit all things, and I will be his God and he shall be My son. But the cowardly, unbelieving, abominable, murderers, sexually immoral, sorcerers, idolaters, and all liars shall have their part in the lake which burns with fire and brimstone, which is the second death’” (Revelation 21:3-8).

Believers will be comforted by God and given the water of life. Unbelievers are sent to the lake of fire, the second death.

“Then one of the seven angels who had the seven bowls filled with the seven last plagues came to me and talked with me, saying, ‘Come, I will show you the bride, the Lamb’s wife.’ And he carried me away in the Spirit to a great and high mountain, and showed me the great city, the holy Jerusalem, descending out of heaven from God” (Revelation 21:9-10).

John sees the bride, the Lamb’s wife, and she is described as “the great city, the holy Jerusalem, descending out of heaven from God.”

“Having the glory of God. Her light was like a most precious stone, like a jasper stone, clear as crystal. Also she had a great and high wall with twelve gates, and twelve angels at the gates, and names written on them, which are the names of the twelve tribes of the children of Israel: three gates on the east, three gates on the north, three gates on the south, and three gates on the west. Now the wall of the city had twelve foundations, and on them were the names of the twelve apostles of the Lamb. And he who talked with me had a gold reed to measure the city, its gates, and its wall. The city is laid out as a square; its length is as great as its breadth. And he measured the city with the reed: twelve thousand furlongs. Its length, breadth, and height are equal. Then he measured its wall: one hundred and forty-four cubits, according to the measure of a man, that is, of an angel. The construction of its wall was of jasper; and the city was pure gold, like clear glass. The foundations of the wall of the city were adorned with all kinds of precious stones: the first foundation was jasper, the second sapphire, the third chalcedony, the fourth emerald, the fifth sardonyx, the sixth sardius, the seventh chrysolite, the eighth beryl, the ninth topaz, the tenth chrysoprase, the eleventh jacinth, and the twelfth amethyst. The twelve gates were twelve pearls: each individual gate was of one pearl. And the street of the city was pure gold, like transparent glass” (Revelation 21:11-21).

This is a metaphorical description of the beauty of the church at the second coming of Christ. Much of this parallels the temple-city that Ezekiel wrote about in Ezekiel 40-48.

“But I saw no temple in it, for the Lord God Almighty and the Lamb are its temple. The city had no need of the sun or of the moon to shine in it, for the glory of God illuminated it. The Lamb is its light. And the nations of those who are saved shall walk in its light, and the kings of the earth bring their glory and honor into it. Its gates shall not be shut at all by day (there shall be no night there). And they shall bring the glory and the honor of the nations into it. But there shall by no means enter it anything that defiles, or causes an abomination or a lie, but only those who are written in the Lamb’s Book of Life” (Revelation 21:22-27).

This seems to be a description of eternity. There is no need for the sun or moon because Christ will be our light. Only the saved nations and the undefiled are present. This description continues in the next chapter.

Revelation 20 (Part Three)

The Binding of Satan

“Then I saw an angel coming down from heaven, having the key to the bottomless pit and a great chain in his hand. He laid hold of the dragon, that serpent of old, who is the Devil and Satan, and bound him for a thousand years; and he cast him into the bottomless pit, and shut him up, and set a seal on him, so that he should deceive the nations no more till the thousand years were finished. But after these things he must be released for a little while” (Revelation 20:1-3).

This is the binding of Satan. Notice that all of the language here is metaphorical. Satan is a spirit-being without a physical body. Chains, pits, seals, and keys would have no effect on Satan.

These are metaphorical descriptions of how God limits Satan during the church age. He is prevented from “deceiving the nations,” which is precisely what is described in the book of Acts. The gospel spreads to the nations, the Gentiles.

Thus, the Millennium begins with the binding of Satan, which was accomplished in the first coming of Christ in his death and resurrection. During the church age, Satan is still active, but he is prevented by God from deceiving the nations as a whole.

Reign with Christ

“And I saw thrones, and they sat on them, and judgment was committed to them. Then I saw the souls of those who had been beheaded for their witness to Jesus and for the word of God, who had not worshiped the beast or his image, and had not received his mark on their foreheads or on their hands. And they lived and reigned with Christ for a thousand years. But the rest of the dead did not live again until the thousand years were finished. This is the first resurrection. Blessed and holy is he who has part in the first resurrection. Over such the second death has no power, but they shall be priests of God and of Christ, and shall reign with Him a thousand years” (Revelation 20:4-6).

Those who were martyred reign in heaven with Christ during the church age. Although unmentioned here, all Christians participate in this heavenly reign upon their death (cf. 14:13).

The “first death” refers to the fall and the impact of original sin. The “second death” is the punishment of sin (cf. 20:14). The “first resurrection” is salvation, the new birth. The second resurrection would be the final resurrection of our bodies.

Satanic Rebellion

“Now when the thousand years have expired, Satan will be released from his prison and will go out to deceive the nations which are in the four corners of the earth, Gog and Magog, to gather them together to battle, whose number is as the sand of the sea. They went up on the breadth of the earth and surrounded the camp of the saints and the beloved city. And fire came down from God out of heaven and devoured them. The devil, who deceived them, was cast into the lake of fire and brimstone where the beast and the false prophet are. And they will be tormented day and night forever and ever” (Revelation 20:7-10).

Between the end of the Millennium and return of Christ, Satan will be released and allowed to deceive the nations one last time. God will crush this rebellion once and for all. No time frame is given for how long this rebellion lasts.

The Final Judgment

“Then I saw a great white throne and Him who sat on it, from whose face the earth and the heaven fled away. And there was found no place for them. And I saw the dead, small and great, standing before God, and books were opened. And another book was opened, which is the Book of Life. And the dead were judged according to their works, by the things which were written in the books. The sea gave up the dead who were in it, and Death and Hades delivered up the dead who were in them. And they were judged, each one according to his works. Then Death and Hades were cast into the lake of fire. This is the second death. And anyone not found written in the Book of Life was cast into the lake of fire” (Revelation 20:11-15).

This is the final resurrection and the final judgment. The wicked are cast into the lake of fire.

Revelation 20 (Part Two - The Length of the Millennium)

The defining feature of Revelation 20 is the “thousand years,” mentioned six times in the chapter (vv. 2, 3, 4, 5, 6, 7). Theologians have labeled this thousand year period as the “Millennium” (mille = 1000; anne = year).

The church has had difficulty assimilating the Millennium as described in Revelation 20 with what the rest of Scripture says about eschatology.

Historically, most Reformed churches have concluded that the Millennium is roughly equivalent to the church age. The Millennium starts with the first coming of Christ and ends with the second coming of Christ. Thus, the Millennium spans the gap between the two comings of Jesus Christ.

This means that the Millennium is now almost two thousand years long (and counting). Some have been troubled by this, expecting the Millennium to be exactly one thousand years long. While this is certainly a plausible expectation, Scripture often uses large numbers in a generic or symbolic sense.

“Then I looked, and I heard the voice of many angels around the throne, the living creatures, and the elders; and the number of them was ten thousand times ten thousand, and thousands of thousands” (Revelation 5:11).

The word for “ten thousand” is myriad. A myriad can refer to the exact quantity of ten thousand, but it is also used to refer to an inexact large number, so much so that lexicons include “countless thousands” as a frequent translation.

The word for “thousand” is chilias, from which we get kilo, as in a kilogram. Likewise, the word chilias can refer to exactly one thousand, but it is also used to refer to an inexact large number. We see this use of “a thousand” in the Scriptures.

“For every beast of the forest is Mine, And the cattle on a thousand hills” (Psalm 50:10).

God is not limiting his possession of cattle to exactly one thousand hills, but using a thousand in a generically large sense. God owns the cattle on every hill, which would actually be a much larger number than one thousand hills, probably in the millions.

“For a day in Your courts is better than a thousand outside. I would rather stand at the threshold of the house of my God Than dwell in the tents of wickedness” (Psalm 84:10).

David is not making an mathematical equation to say that one day with God is better than exactly one thousand days without God. David is saying that one day with God is better than any number of days without God.

“For a thousand years in Your sight Are like yesterday when it is past, And like a watch in the night” (Psalm 90:4).

“But, beloved, do not forget this one thing, that with the Lord one day is as a thousand years, and a thousand years as one day” (2 Peter 3:8).

When Peter alludes to Psalm 90, he is not employing a precise, algebraic formula. He is simply illustrating that God is not bounded by time.

We ought to bear these examples in mind when we come to Revelation 20, because John is not writing about a period of “one” thousand years. The word “one” is not in the Greek text. John writes about “a” thousand years. Such intentional imprecision indicates that this “thousand years” is probably a generically large number, just like “the cattle on a thousand hills” or “a thousand days outside.”

This squares with the rest of the Scriptures. If the Millennium was exactly one thousand years long, then we could know exactly when it was coming to an end.

On the other hand, if the Millennium is a generically large length of time, then we do not know exactly when it ends. This is true of the second coming of Christ. We do not know when Christ will return, which is how we are supposed to live.

Revelation 20 (Part One - Millennial Positions)

The defining feature of Revelation 20 is the “thousand years,” mentioned six times in the chapter. Theologians have labeled this thousand year period as the “Millennium” (mille = 1000; anne = year).

According to Revelation 20, Satan is bound at the beginning of the Millennium. Christ reigns for the “thousand years.” Near the end of this Millennium, Satan is released and leads one last rebellion before he is defeated. The final resurrection and the final judgment take place after the Millennium.

Historically, the church has had difficulty assimilating the Millennium as described in Revelation 20 with what the rest of Scripture says about eschatology. Three main positions have been forged.

Premillennialism
Some believe that the Millennium of Revelation 20 is entirely future. Jesus Christ will return (Revelation 19) to reign upon the earth for a long period of time (perhaps exactly 1000 years). During the Millennium, the earth will be peaceful (Isaiah 11, 65, etc.) and believers will prosper. The Millennium is ended when Jesus crushes the final Satanic rebellion.

This view is known as “Premillennialism” because it holds that the second coming of Christ starts the Millennium. This is currently the majority position in American churches. Two popular proponents of Premillennialism are John MacArthur and John Piper.

Postmillennialism
Others believe that the Millennium of Revelation 20 encompasses the entire time between the first and second comings of Jesus. During the Millennium, Jesus rules from heaven, and he builds his kingdom through the church as she fulfills the Great Commission. Eventually, the earth will be peaceful (Isaiah 11, 65, etc.). The Millennium ends when Jesus returns to the earth in his second coming.

This view is known as “Postmillennialism” because it holds that Christ will return at the conclusion of the Millennium. Postmillennialism was the dominant position during the Puritan era. Two popular proponents of Postmillennialism are R.C. Sproul and Keith Mathison.

Comparing Premillennialism and Postmillennialism
Notice that both Premillennialists and Postmillennialists believe that the Millennium will be a time of peace on the earth, leading to the fulfillment of passages like Isaiah 11, 65, etc. Thus, they agree on the character of the Millennium.

The difference is in the timing. Premills believe that Christ’s second coming happens at the beginning of the Millennium. Postmills believe that Christ’s second coming happens at the end of the Millennium.

Amillennialism
There is a third view of the Millennium, known as “Amillennialism” (a = not). Technically, Amillennialism means “no Millennium.” However, this is not exactly what is meant.

Amillennialists disagree with both Premills and Postmills on the character of the Millennium. Amills hold that the Millennium is not a time of idyllic conditions upon the earth.

During the Millennium, Christ reigns in heaven, but the church on earth is locked in a perpetual struggle against evil. This struggle between the church and the world continues throughout the “Millennium.” Neither side prevails until Jesus’ second coming at the end of the Millennium.

Thus, Amillennialists agree with Postmills on the timing of the Millennium. They both believe that the Millennium encompasses the entire time between the first and second comings of Christ. However, they disagree on the character of the Millennium.

Amillennialism is currently the majority position in Reformed churches. Two popular proponents of Amillennialism are Michael Horton and Kim Riddlebarger.

Comparing Millennial Positions

Millennial Position	Timing	Character
Premillennialism	Starts at 2nd Coming	Peace on Earth (immediate)
Postmillennialism	Starts at 1st Coming Ends at 2nd Coming	Peace on Earth (gradual)
Amillennialism	Starts at 1st Coming Ends at 2nd Coming	Struggle on Earth (perpetual)

Revelation 19

Chapter 19 continues the reaction of heaven to the destruction of Jerusalem.

“After these things I heard a loud voice of a great multitude in heaven, saying, ‘Alleluia! Salvation and glory and honor and power belong to the Lord our God! For true and righteous are His judgments, because He has judged the great harlot who corrupted the earth with her fornication; and He has avenged on her the blood of His servants shed by her.’ Again they said, ‘Alleluia! Her smoke rises up forever and ever!’” (Revelation 19:1-3).

Those in heaven rejoice because God has judged Jerusalem, the great harlot who polluted the land with idolatry and killed the saints.

“And the twenty-four elders and the four living creatures fell down and worshiped God who sat on the throne, saying, ‘Amen! Alleluia!’ Then a voice came from the throne, saying, ‘Praise our God, all you His servants and those who fear Him, both small and great!’ And I heard, as it were, the voice of a great multitude, as the sound of many waters and as the sound of mighty thunderings, saying, ‘Alleluia! For the Lord God Omnipotent reigns! Let us be glad and rejoice and give Him glory, for the marriage of the Lamb has come, and His wife has made herself ready.’ And to her it was granted to be arrayed in fine linen, clean and bright, for the fine linen is the righteous acts of the saints. Then he said to me, ‘Write: ‘Blessed are those who are called to the marriage supper of the Lamb!’’ And he said to me, ‘These are the true sayings of God.’ And I fell at his feet to worship him. But he said to me, ‘See that you do not do that! I am your fellow servant, and of your brethren who have the testimony of Jesus. Worship God! For the testimony of Jesus is the spirit of prophecy’” (Revelation 19:4-10).

God is praised for caring out his vengeance. As Jerusalem is destroyed and the last vestiges of the Old Creation are put away, the Lamb is preparing to take a new bride, the church. She wears fine linen, which is a symbol of the righteous acts of the saints.

“Now I saw heaven opened, and behold, a white horse. And He who sat on him was called Faithful and True, and in righteousness He judges and makes war. His eyes were like a flame of fire, and on His head were many crowns. He had a name written that no one knew except Himself. He was clothed with a robe dipped in blood, and His name is called The Word of God. And the armies in heaven, clothed in fine linen, white and clean, followed Him on white horses. Now out of His mouth goes a sharp sword, that with it He should strike the nations. And He Himself will rule them with a rod of iron. He Himself treads the winepress of the fierceness and wrath of Almighty God. And He has on His robe and on His thigh a name written: KING OF KINGS AND LORD OF LORDS” (Revelation 19:11-16).

This is obviously a description of Jesus. Many see this as a portrayal of the second coming, and there are probably typological parallels between this description and the second coming.

However, if we keep in mind the context of the book of Revelation, we understand that this is Jesus coming in judgment. As Jesus comes in judgment, so the church also expands through the preaching of the word, which is the sword coming out of Jesus’ mouth. The great commission is being fulfilled.

“Then I saw an angel standing in the sun; and he cried with a loud voice, saying to all the birds that fly in the midst of heaven, ‘Come and gather together for the supper of the great God, that you may eat the flesh of kings, the flesh of captains, the flesh of mighty men, the flesh of horses and of those who sit on them, and the flesh of all people, free and slave, both small and great.’ And I saw the beast, the kings of the earth, and their armies, gathered together to make war against Him who sat on the horse and against His army. Then the beast was captured, and with him the false prophet who worked signs in his presence, by which he deceived those who received the mark of the beast and those who worshiped his image. These two were cast alive into the lake of fire burning with brimstone. And the rest were killed with the sword which proceeded from the mouth of Him who sat on the horse. And all the birds were filled with their flesh” (Revelation 19:17-21).

Those who survived the destruction of Jerusalem are eventually taken out, including the beast and the false prophet.

Revelation 18 (The Fall of Baylon [Jerusalem])

Revelation 18 describes the destruction of Babylon (Jerusalem).

“After these things I saw another angel coming down from heaven, having great authority, and the earth was illuminated with his glory. And he cried mightily with a loud voice, saying, ‘Babylon the great is fallen, is fallen, and has become a dwelling place of demons, a prison for every foul spirit, and a cage for every unclean and hated bird! For all the nations have drunk of the wine of the wrath of her fornication, the kings of the earth have committed fornication with her, and the merchants of the earth have become rich through the abundance of her luxury’” (Revelation 8:1-3).

Jerusalem (Babylon) has fallen. This is classic Old Testament language to describe the apostasy of Israel.

“And I heard another voice from heaven saying, ‘Come out of her, my people, lest you share in her sins, and lest you receive of her plagues. For her sins have reached to heaven, and God has remembered her iniquities. Render to her just as she rendered to you, and repay her double according to her works; in the cup which she has mixed, mix double for her. In the measure that she glorified herself and lived luxuriously, in the same measure give her torment and sorrow; for she says in her heart, ‘I sit as queen, and am no widow, and will not see sorrow.’ Therefore her plagues will come in one day--death and mourning and famine. And she will be utterly burned with fire, for strong is the Lord God who judges her’” (Revelation 18:4-8).

God’s people are supposed to flee Jerusalem before the final wrath is poured out (cf. Matthew 24:15). Two lamentations come next.

“The kings of the earth who committed fornication and lived luxuriously with her will weep and lament for her, when they see the smoke of her burning, standing at a distance for fear of her torment, saying, ‘Alas, alas, that great city Babylon, that mighty city! For in one hour your judgment has come’” (Revelation 18:9-10).

The first is the lamentation of the kings of the earth (land), that is the religious leaders.

“And the merchants of the earth will weep and mourn over her, for no one buys their merchandise anymore: merchandise of gold and silver, precious stones and pearls, fine linen and purple, silk and scarlet, every kind of citron wood, every kind of object of ivory, every kind of object of most precious wood, bronze, iron, and marble; and cinnamon and incense, fragrant oil and frankincense, wine and oil, fine flour and wheat, cattle and sheep, horses and chariots, and bodies and souls of men. The fruit that your soul longed for has gone from you, and all the things which are rich and splendid have gone from you, and you shall find them no more at all. The merchants of these things, who became rich by her, will stand at a distance for fear of her torment, weeping and wailing, and saying, `Alas, alas, that great city that was clothed in fine linen, purple, and scarlet, and adorned with gold and precious stones and pearls! ‘For in one hour such great riches came to nothing.’ Every shipmaster, all who travel by ship, sailors, and as many as trade on the sea, stood at a distance and cried out when they saw the smoke of her burning, saying, ‘What is like this great city?’ They threw dust on their heads and cried out, weeping and wailing, and saying, ‘Alas, alas, that great city, in which all who had ships on the sea became rich by her wealth! For in one hour she is made desolate’” (Revelation 18:11-19).

The second is the lamentation of the merchants. The merchandise listed matches that used to build the Tabernacle (Exodus 25:4-7) and the Temple (1 Chronicles 28-29). All the nations that assisted Israel in building the Tabernacle and the Temple are now lamenting her destruction.

“Rejoice over her, O heaven, and you holy apostles and prophets, for God has avenged you on her!” (Revelation 18:20).

While the earth weeps for Jerusalem, heaven rejoices.

“Then a mighty angel took up a stone like a great millstone and threw it into the sea, saying, ‘Thus with violence the great city Babylon shall be thrown down, and shall not be found anymore. The sound of harpists, musicians, flutists, and trumpeters shall not be heard in you anymore. No craftsman of any craft shall be found in you anymore, and the sound of a millstone shall not be heard in you anymore. The light of a lamp shall not shine in you anymore, and the voice of bridegroom and bride shall not be heard in you anymore. For your merchants were the great men of the earth, for by your sorcery all the nations were deceived. And in her was found the blood of prophets and saints, and of all who were slain on the earth’” (Revelation 18:21-24).

The archangel casts a mighty stone into the sea, signifying that the surviving Jews will be scattered among the Gentiles. The city will be destroyed.

Revelation 17 (The Babylonian Harlot)

Outline of Revelation

1) The Vision of Jesus (Revelation 1)

2) Seven Churches (Revelation 2-3)

3) Jesus Takes the Scroll (Revelation 4-5)

4) Seven Seals (Revelation 6:1-8:5) – expansion and persecution of the church

5) Seven Trumpets (Revelation 8:6-11:19) – warning judgments

6) The Times of the Trumpets (Revelation 12-14)

7) Seven Bowls (Revelation 15-16) – final judgments

Overview of Revelation 17-20

Chapter 17 – Description of the Babylonian Harlot (Jerusalem)

Chapter 18 – The Fall of Babylon (Jerusalem)

Chapter 19 – The Defeat of Babylon (Jerusalem) and the Beast (Rome)

Chapter 20 – The “Millennium”

Revelation 17

This is a symbolic description of Jerusalem and unbelieving Jews as “the great harlot” and “Babylon.”

“Then one of the seven angels who had the seven bowls came and talked with me, saying to me, ‘Come, I will show you the judgment of the great harlot who sits on many waters, with whom the kings of the earth committed fornication, and the inhabitants of the earth were made drunk with the wine of her fornication’” (Revelation 17:1-2).

Jerusalem is about to be judged. She “sits on many waters.” That is, she does not have her own sovereignty but is dependent upon Gentile nations. Indeed, she trusts these foreign nations, rather than Yahweh. She is a harlot, spiritually speaking (Isaiah 1:21, Jeremiah 2:20-24; 2:30-33; 3:1-3; Ezekiel 16; 23; Hosea 9:1).

“So he carried me away in the Spirit into the wilderness. And I saw a woman sitting on a scarlet beast which was full of names of blasphemy, having seven heads and ten horns. The woman was arrayed in purple and scarlet, and adorned with gold and precious stones and pearls, having in her hand a golden cup full of abominations and the filthiness of her fornication. And on her forehead a name was written: MYSTERY, BABYLON THE GREAT, THE MOTHER OF HARLOTS AND OF THE ABOMINATIONS OF THE EARTH. I saw the woman, drunk with the blood of the saints and with the blood of the martyrs of Jesus. And when I saw her, I marveled with great amazement” (Revelation 17:3-6).

John sees that the woman (Israel/Jerusalem/Jews) is in the wilderness. Why was she in the wilderness? She was persecuting the church, which had fled to the wilderness (12:14). The Jews were persecuting the church.

The woman is sitting on a scarlet beast with seven heads and tens horns. This is the sea beast (Rome) from chapter 13. Unbelieving Jews are sitting on Rome in that they are trusting Rome, not Yahweh.

The colors of the woman’s adornment matches those of the Temple and the priesthood. The high priest also wore a gold plate on his forehead that was engraved “holiness to Yahweh” (Exodus 28:36-38). Because the priesthood is now unbelieving, they symbolically wear a plate that identifies them as “Babylon, the mother of harlots.” The priests were the ones that led the persecution of the saints. They are “drunk” with the blood of the saints and martyrs.

Most Reformers saw the Babylonian harlot as the Roman Catholic church. We can certainly see similarities between how the Reformers were persecuted and how the first century church was persecuted. In fact, every person in every age who is persecuted can find similarities between their persecutors and the original persecutors of the first century church.

These are typological parallels, and these are legitimate connections. The Reformers were right in seeing typological parallels between the Roman Catholic Church of their day and the Babylonian harlot of Revelation 17. However, they were wrong to make an absolute identification.

“But the angel said to me, ‘Why did you marvel? I will tell you the mystery of the woman and of the beast that carries her, which has the seven heads and the ten horns. The beast that you saw was, and is not, and will ascend out of the bottomless pit and go to perdition. And those who dwell on the earth will marvel, whose names are not written in the Book of Life from the foundation of the world, when they see the beast that was, and is not, and yet is. Here is the mind which has wisdom: The seven heads are seven mountains on which the woman sits. There are also seven kings. Five have fallen, one is, and the other has not yet come. And when he comes, he must continue a short time’” (Revelation 17:7-10).

The Beast (Rome) himself will eventually be destroyed, which will cause the world to marvel. The woman (harlot = Jerusalem) sits on seven heads, which are seven mountains. Rome was built on seven hills.

John learns that these seven mountains are also seven kings. Here, we gain insight into the time that Revelation was written.

John is told about seven kings of Rome. Five kings have fallen, or died. The sixth king is still alive, and the seventh king is not reigning yet.

Starting with Julius Caesar, the sixth king is Nero, and the seventh is Vespasian. When John recorded the book of Revelation, Nero was reigning, which dates the book to between AD 54-68.

“‘And the beast that was, and is not, is himself also the eighth, and is of the seven, and is going to perdition. The ten horns which you saw are ten kings who have received no kingdom as yet, but they receive authority for one hour as kings with the beast. These are of one mind, and they will give their power and authority to the beast. These will make war with the Lamb, and the Lamb will overcome them, for He is Lord of lords and King of kings; and those who are with Him are called, chosen, and faithful.’

Then he said to me, ‘The waters which you saw, where the harlot sits, are peoples, multitudes, nations, and tongues. And the ten horns which you saw on the beast, these will hate the harlot, make her desolate and naked, eat her flesh and burn her with fire. For God has put it into their hearts to fulfill His purpose, to be of one mind, and to give their kingdom to the beast, until the words of God are fulfilled. And the woman whom you saw is that great city which reigns over the kings of the earth’” (Revelation 17:11-18).

There is a lot of detail here that describes the relationship between Rome and Jerusalem, but we are going to skip over it for now.

Revelation 15-16 (The Seven Bowls)

In Revelation 12, there were two signs in heaven (the woman in 12:1 and the dragon in 12:3). We see a third sign in Revelation 15.

“Then I saw another sign in heaven, great and marvelous: seven angels having the seven last plagues, for in them the wrath of God is complete” (Revelation 15:1).

The third sign is the seven angels, who have the seven plagues (bowls), which will complete the wrath of God on Jerusalem, which is a response to the martyrdom of the saints.

“And I saw something like a sea of glass mingled with fire, and those who have the victory over the beast, over his image and over his mark and over the number of his name, standing on the sea of glass, having harps of God. They sing the song of Moses, the servant of God, and the song of the Lamb, saying: ‘Great and marvelous are Your works, Lord God Almighty! Just and true are Your ways, O King of the saints! Who shall not fear You, O Lord, and glorify Your name? For You alone are holy. For all nations shall come and worship before You, For Your judgments have been manifested’” (Revelation 15:2-4).

The saints have been martyred. They are now in heaven, worshiping God. Next, the attention returns to the seven angels with the seven plagues.

“After these things I looked, and behold, the temple of the tabernacle of the testimony in heaven was opened. And out of the temple came the seven angels having the seven plagues, clothed in pure bright linen, and having their chests girded with golden bands. Then one of the four living creatures gave to the seven angels seven golden bowls full of the wrath of God who lives forever and ever. The temple was filled with smoke from the glory of God and from His power, and no one was able to enter the temple till the seven plagues of the seven angels were completed. Then I heard a loud voice from the temple saying to the seven angels, ‘Go and pour out the bowls of the wrath of God on the earth’” (Revelation 15:5-16:1).

One of the four archangels gives each of the seven angels a bowl of the wrath of God and commands them to pour them out. As we shall see, the first four bowls are similar to the first four trumpets.

The First Bowl
“So the first went and poured out his bowl upon the earth, and a foul and loathsome sore came upon the men who had the mark of the beast and those who worshiped his image” (Revelation 16:2).

The first bowl of wrath is poured out upon the earth (geo = land of Israel). This is against the unbelieving Jews who worshiped Caesar instead of Jesus.

The Second Bowl
“Then the second angel poured out his bowl on the sea, and it became blood as of a dead man; and every living creature in the sea died” (Revelation 16:3).

The second bowl of wrath is poured out on the sea, which is a symbol of the Gentiles. The Gentiles who participated in the persecution will be judged.

The Third Bowl
“Then the third angel poured out his bowl on the rivers and springs of water, and they became blood. And I heard the angel of the waters saying: ‘You are righteous, O Lord, The One who is and who was and who is to be, Because You have judged these things. For they have shed the blood of saints and prophets, And You have given them blood to drink. For it is their just due.’ And I heard another from the altar saying, ‘Even so, Lord God Almighty, true and righteous are Your judgments’” (Revelation 16:4-7).

The third bowl of wrath is poured out on the rivers and the springs of water, which are symbols of the Temple. The priests and the Levites led the Jewish persecution of the saints. The saints who cried “How long?” in 6:10, now say “Even so” (amen) in 16:7.

The Fourth Bowl
“Then the fourth angel poured out his bowl on the sun, and power was given to him to scorch men with fire. And men were scorched with great heat, and they blasphemed the name of God who has power over these plagues; and they did not repent and give Him glory” (Revelation 16:8-9).

The fourth bowl is poured out on the sun, which is a symbol of Jewish rulers, particularly the high priest.

The Fifth Bowl
“Then the fifth angel poured out his bowl on the throne of the beast, and his kingdom became full of darkness; and they gnawed their tongues because of the pain. They blasphemed the God of heaven because of their pains and their sores, and did not repent of their deeds” (Revelation 16:10-11).

The fifth bowl is poured out on the beast, Nero (Rome). Nero dies in torment and pain.

The Sixth Bowl
“Then the sixth angel poured out his bowl on the great river Euphrates, and its water was dried up, so that the way of the kings from the east might be prepared. And I saw three unclean spirits like frogs coming out of the mouth of the dragon, out of the mouth of the beast, and out of the mouth of the false prophet. For they are spirits of demons, performing signs, which go out to the kings of the earth and of the whole world, to gather them to the battle of that great day of God Almighty. ‘Behold, I am coming as a thief. Blessed is he who watches, and keeps his garments, lest he walk naked and they see his shame.’ And they gathered them together to the place called in Hebrew, Armageddon” (Revelation 16:12-16).

The sixth bowl is poured out on the Euphrates. When Rome surrounded Jerusalem with her armies, they were supported by troops from the east.

John also sees three demons coming out of the dragon (Satan), the beast (Nero/Rome), and the false prophet (the high priest). These demons deceive the people into a battle royal.

The battle is going to take place at “Armageddon.” Armageddon does not mean “apocalypse.” It is a place. In Hebrew, it is actually Harmagedon, which is made up of two words: har meaning mountain and maged meaning festival assembly.

Harmagedon is a reference to Mount Sinai. There will be a final battle at the temple on Mount Sinai. This battle will be further described in chapter 19.

The Seventh Bowl
“Then the seventh angel poured out his bowl into the air, and a loud voice came out of the temple of heaven, from the throne, saying, ‘It is done!’ And there were noises and thunderings and lightnings; and there was a great earthquake, such a mighty and great earthquake as had not occurred since men were on the earth. Now the great city was divided into three parts, and the cities of the nations fell. And great Babylon was remembered before God, to give her the cup of the wine of the fierceness of His wrath. Then every island fled away, and the mountains were not found. And great hail from heaven fell upon men, each hailstone about the weight of a talent. Men blasphemed God because of the plague of the hail, since that plague was exceedingly great” (Revelation 16:17-21).

The seventh bowl is poured into the air. The full wrath of God has been poured out. The language of cosmic destruction is the final destruction of the temple, the city, and the entire Old Covenant system.

The Seven Bowls (Revelation 15:5-16:21)
1) Judgment against Land (Israel)
2) Judgment against Sea (Gentiles)
3) Judgment against Waters (Temple)
4) Judgment against Heavens (Jewish Rulers)
5) Judgment against the Sea Beast (Rome/Nero)
6) The Battle of Armageddon (Mount Sinai)
7) The Destruction of Jerusalem and the Temple

Revelation 14

In Revelation 7, John witnessed the sealing of these 144,000. Now, in Revelation 14, John witnesses the martyrdom of this multitude of Jewish Christians.

“Then I looked, and behold, a Lamb standing on Mount Zion, and with Him one hundred and forty-four thousand, having His Father’s name written on their foreheads. And I heard a voice from heaven, like the voice of many waters, and like the voice of loud thunder. And I heard the sound of harpists playing their harps. They sang as it were a new song before the throne, before the four living creatures, and the elders; and no one could learn that song except the hundred and forty-four thousand who were redeemed from the earth. These are the ones who were not defiled with women, for they are virgins. These are the ones who follow the Lamb wherever He goes. These were redeemed from among men, being firstfruits to God and to the Lamb. And in their mouth was found no deceit, for they are without fault before the throne of God” (Revelation 14:1-5).

These 144,000 are the firstfruits of the New Covenant, as well as the final harvest from the Old Covenant.

Next, three angels make pronouncements.

“Then I saw another angel flying in the midst of heaven, having the everlasting gospel to preach to those who dwell on the earth--to every nation, tribe, tongue, and people – saying with a loud voice, ‘Fear God and give glory to Him, for the hour of His judgment has come; and worship Him who made heaven and earth, the sea and springs of water’” (Revelation 14:6-7).

The first angel commands that these martyrs are to preach the gospel to every nation, tribe, tongue, and people.

“And another angel followed, saying, ‘Babylon is fallen, is fallen, that great city, because she has made all nations drink of the wine of the wrath of her fornication’” (Revelation 14:8).

The second angel announces that Babylon has fallen. Babylon is a symbolic name for Jerusalem, who has become apostate. God will later describe Jerusalem as a great harlot who is guilty of fornicating with the nations.

“Then a third angel followed them, saying with a loud voice, ‘If anyone worships the beast and his image, and receives his mark on his forehead or on his hand, he himself shall also drink of the wine of the wrath of God, which is poured out full strength into the cup of His indignation. He shall be tormented with fire and brimstone in the presence of the holy angels and in the presence of the Lamb. And the smoke of their torment ascends forever and ever; and they have no rest day or night, who worship the beast and his image, and whoever receives the mark of his name. Here is the patience of the saints; here are those who keep the commandments of God and the faith of Jesus.’

Then I heard a voice from heaven saying to me, ‘Write: “Blessed are the dead who die in the Lord from now on.”’

‘Yes,’ says the Spirit, ‘that they may rest from their labors, and their works follow them’” (Revelation 14:9-13).

Whoever worships the sea beast (Nero) will suffer the wrath of God forever. Conversely, the saints who are martyred will receive eternal comfort.

“Then I looked, and behold, a white cloud, and on the cloud sat One like the Son of Man, having on His head a golden crown, and in His hand a sharp sickle. And another angel came out of the temple, crying with a loud voice to Him who sat on the cloud, ‘Thrust in Your sickle and reap, for the time has come for You to reap, for the harvest of the earth is ripe.’ So He who sat on the cloud thrust in His sickle on the earth, and the earth was reaped” (Revelation 14:14-16).

Jesus is the One like the Son of Man with a golden crown. He thrusts his sickle into the earth and reaps. This is the salvation and martyrdom of the 144,000. Jesus said that the fields were ripe for the harvest, and now he reaps his harvest. This is the grain harvest.

“Then another angel came out of the temple which is in heaven, he also having a sharp sickle. And another angel came out from the altar, who had power over fire, and he cried with a loud cry to him who had the sharp sickle, saying, ‘Thrust in your sharp sickle and gather the clusters of the vine of the earth, for her grapes are fully ripe.’ So the angel thrust his sickle into the earth and gathered the vine of the earth, and threw it into the great winepress of the wrath of God. And the winepress was trampled outside the city, and blood came out of the winepress, up to the horses’ bridles, for one thousand six hundred furlongs” (Revelation 14:17-20).

Another angel cries out for another harvest, the grape harvest. Grain and grapes produce bread and wine. This is a sacramental harvest of the church.

The saints (symbolically grapes) are martyred outside the city (Jerusalem), just as Jesus was. The blood from their martyrdom fuels the winepress of the wrath of God. The blood of the martyrs covers the land and cries out for vengeance. This vengeance comes with the pouring out of the bowls of wrath.

Revelation 13

Revelation 13 describes how the church will be persecuted by Rome.

“Then I stood on the sand of the sea. And I saw a beast rising up out of the sea, having seven heads and ten horns, and on his horns ten crowns, and on his heads a blasphemous name. Now the beast which I saw was like a leopard, his feet were like the feet of a bear, and his mouth like the mouth of a lion. The dragon gave him his power, his throne, and great authority” (Revelation 13:1-2).

“A beast rising up out of the sea” is Rome (the beast) rising up among the Gentiles (the sea). Satan brought this to pass when he used Nero to change Rome’s relationship with the church. Up until then, Rome was the restrainer of the Jewish persecution and the protector of the church. In fact, during the early part of Nero’s reign, from AD 58-64, Nero did not persecute the church.

However, after the Jewish persecution of the church began to wind down, Satan moved Nero to persecute the church, beginning in AD 64. Nero blamed the burning of Rome on Christians.

This imagery of the beast should remind us of Daniel 7. Remember, that God gave Daniel a vision of four animals that would be the caretakers of Israel until the Messiah. The fourth animal, representing the Roman empire, was simply described as a beast. Notice that this beast encompasses the previous three empires: leopard (Greece), bear (Persia), and lion (Babylon).

These four caretakers of Israel can also be divided into seven distinct stages, which are the seven heads.

1. Babylon

2. Persia

3. Greece (under Alexander)

4. Greek Egypt (king of the South from Daniel 11)

5. Greek Syria (king of the North from Daniel 11)

6. Hellenistic Rome

7. Imperialistic Rome (under Nero, AD 64-70)

Just as in Daniel 7, the ten horns are the ten rulers of Rome, starting with Julius Caesar and ending with Vespasian, who was ruler in AD 70, when the temple was destroyed.

“And I saw one of his heads as if it had been mortally wounded, and his deadly wound was healed. And all the world marveled and followed the beast. So they worshiped the dragon who gave authority to the beast; and they worshiped the beast, saying, ‘Who is like the beast? Who is able to make war with him?’” (Revelation 13:3-4).

This describes the transition from the sixth head to the seventh head. Under Nero, Hellenistic Rome suffers a “mortal wound” and is “healed” when she becomes imperialistic and persecutes the church.

“And he was given a mouth speaking great things and blasphemies, and he was given authority to continue for forty-two months. Then he opened his mouth in blasphemy against God, to blaspheme His name, His tabernacle, and those who dwell in heaven. It was granted to him to make war with the saints and to overcome them. And authority was given him over every tribe, tongue, and nation. All who dwell on the earth will worship him, whose names have not been written in the Book of Life of the Lamb slain from the foundation of the world. If anyone has an ear, let him hear. He who leads into captivity shall go into captivity; he who kills with the sword must be killed with the sword. Here is the patience and the faith of the saints” (Revelation 13:5-10).

Nero is given forty-two months (3½ years) to persecute the church. He forces all inhabitants of the land of Israel to worship him (verse 8).

“Then I saw another beast coming up out of the earth, and he had two horns like a lamb and spoke like a dragon. And he exercises all the authority of the first beast in his presence, and causes the earth and those who dwell in it to worship the first beast, whose deadly wound was healed” (Revelation 13:11-12).

John now sees a second beast. This beast comes not out of the sea (Gentiles), but out of the earth (geo = land of Israel). This is a Jewish beast, representing the Jewish rulers.He has two horns, like a lamb. However, he is a counterfeit of the true Lamb. The two horns may refer to the twin powers of evil: the Herods and the high priests.

He speaks like a dragon, that is, like Satan. He has all the authority of Nero, and forces those in the land of Israel to worship Nero.

“He performs great signs, so that he even makes fire come down from heaven on the earth in the sight of men. And he deceives those who dwell on the earth by those signs which he was granted to do in the sight of the beast, telling those who dwell on the earth to make an image to the beast who was wounded by the sword and lived. He was granted power to give breath to the image of the beast, that the image of the beast should both speak and cause as many as would not worship the image of the beast to be killed” (Revelation 13:13-15).

This may be referring to the completion of the Herod’s temple, which was completed in AD 64, the same year that Nero began to persecute the church. The newly built temple emboldened the Jewish leaders to persecute. The fire from heaven may be a reference to the animal sacrifices.

An image of Nero is set up, and worship is commanded under the penalty of death.

“He causes all, both small and great, rich and poor, free and slave, to receive a mark on their right hand or on their foreheads, and that no one may buy or sell except one who has the mark or the name of the beast, or the number of his name. Here is wisdom. Let him who has understanding calculate the number of the beast, for it is the number of a man: His number is 666” (Revelation 13:16-18).

This is one of the most well-known and least-understood parts of Revelation. The “mark of the beast” is not a literal mark on the forehead or hand. This is not a tattoo or a computer chip. This is classic Old Testament language to describe one’s thoughts (forehead) and deeds (hands). To receive the mark of the beast was to worship the beast, which is the sea beast (Nero).

The “number of the beast” is 666. This is not three sixes in a row, but a number, six hundred and sixty-six. This appears in 1 Kings 10:14 to describe how the weight in talents of the gold Solomon took in annually.

“The weight of gold that came to Solomon yearly was six hundred and sixty-six talents of gold” (1 Kings 10:14).

Israelite kings were forbidden to multiply gold, women, and horses. Solomon did all three. He collected an “evil” amount of gold, and thus the kingdom was taken from him.

The first century Jewish leaders were thoroughly evil, and so their kingdom was taken from them in AD 70 when Jerusalem was destroyed.

The number 666 corresponds with the Hebrew (Aramaic script) of Nero’s full name, Nero Caesar. The Hebrew language did not have a separate alphabet and separate numerals. Alphabetic letter also represented numerals, similar to how Roman “numerals” (I, V, X, L, M, etc.) are actually from the Roman alphabet.

In Hebrew, Nero Caesar would have been written: “NRWN QSR.”

N = 50

R = 200

W = 6

N = 50

Q = 100

S = 60

R = 200

666

John was given a clue to identify the beast. The sum of his name is going to be 666, according to the Hebrew alphabet. This was a message for Jewish believers.

Thus, non-Jewish readers of Revelation would have been confused because in Greek, Nero Caesar adds up to 616. Interestingly, one ancient manuscript lists the number of the beast as 616. Some enlightened scribe changed this so that Gentile readers would understand.

Revelation 12

The seals and the trumpets (Revelation 6-11) describe the themes and characteristics of the period from Pentecost through the Great Tribulation (AD 70). Remember, the Great Tribulation is a time of trouble for believers. Believers are rejected, persecuted, and martyred. This Tribulation for believers leads to God taking vengeance on those who persecute.

Next, we are going to cover Revelation 12-16. Revelation 12:1-15:4 backs up and further describes the times of the seals and trumpets. Revelation 15:5-16:21 describes the destruction of the temple and Jerusalem by the Seven Bowls of Wrath.

In Revelation 12, John is given a new vision, which is a retracing of the birth of the Jesus and of the church. This is described as two signs appearing in the heavens.

“Now a great sign appeared in heaven: a woman clothed with the sun, with the moon under her feet, and on her head a garland of twelve stars. Then being with child, she cried out in labor and in pain to give birth” (Revelation 12:1-2).

The first sign is a woman. This woman is Mary (specifically) and Israel (generally). She is pregnant and about to give birth to Jesus.

“And another sign appeared in heaven: behold, a great, fiery red dragon having seven heads and ten horns, and seven diadems on his heads. His tail drew a third of the stars of heaven and threw them to the earth. And the dragon stood before the woman who was ready to give birth, to devour her Child as soon as it was born” (Revelation 12:3-4).

The second sign is a dragon, who is Satan. He has seven heads with seven diadems and ten horns. These will be explained later.

Satan wants to kill Jesus (specifically) and the church (generally). After the birth of Christ, Satan kills all males under the age of two. After the birth of the church, Satan persecutes and kills those in Jerusalem.

“She bore a male Child who was to rule all nations with a rod of iron. And her Child was caught up to God and His throne. Then the woman fled into the wilderness, where she has a place prepared by God, that they should feed her there one thousand two hundred and sixty days” (Revelation 12:5-6).

This describes the incarnation, the ascension, and the dispersion. Jesus is born to rule, and so he ascends to heaven to take his throne. Because of persecution, the church flees Jerusalem into the “wilderness.”Again, these visions are not a comprehensive history of Christ and the church, but a selective, thematic history.

The 1,260 days is the exact same period of time that the two witnesses prophesy (Revelation 11:3). This is 3 years and 5½ months. The spiritual battle during this period is described next:

“And war broke out in heaven: Michael and his angels fought with the dragon; and the dragon and his angels fought, but they did not prevail, nor was a place found for them in heaven any longer. So the great dragon was cast out, that serpent of old, called the Devil and Satan, who deceives the whole world; he was cast to the earth, and his angels were cast out with him” (Revelation 12:7-9).

Michael is an archangel. He and his angels fight against Satan and his angels (demons). This is the heavenly battle behind the earthly persecution. Michael’s side prevails, and Satan and his demons are cast out of heaven.Notice, we see four more names of Satan: dragon, serpent, Devil, and Satan (Revelation 12:9).

“Then I heard a loud voice saying in heaven, ‘Now salvation, and strength, and the kingdom of our God, and the power of His Christ have come, for the accuser of our brethren, who accused them before our God day and night, has been cast down. And they overcame him by the blood of the Lamb and by the word of their testimony, and they did not love their lives to the death. Therefore rejoice, O heavens, and you who dwell in them! Woe to the inhabitants of the earth {geo=land} and the sea! For the devil has come down to you, having great wrath, because he knows that he has a short time.’ And he exercises all the authority of the first beast in his presence, and causes the earth and those who dwell in it to worship the first beast, whose deadly wound was healed” (Revelation 12:10-12).

Satan and his demons are kicked out of heaven, firmly establishing the kingdom of Christ in heaven and the church on earth. God has given Satan a short time (forty years) to torment the earth (geo, or land of Israel) and the sea (Gentiles).

“Now when the dragon saw that he had been cast to the earth, he persecuted the woman who gave birth to the male Child. But the woman was given two wings of a great eagle, that she might fly into the wilderness to her place, where she is nourished for a time and times and half a time, from the presence of the serpent. So the serpent spewed water out of his mouth like a flood after the woman, that he might cause her to be carried away by the flood. But the earth helped the woman, and the earth opened its mouth and swallowed up the flood which the dragon had spewed out of his mouth. And the dragon was enraged with the woman, and he went to make war with the rest of her offspring, who keep the commandments of God and have the testimony of Jesus Christ” (Revelation 12:13-17).

When Satan is cast out of heaven, he enters the temple and persecutes the woman (the church) via the Jews, as described in Acts 3-7. The Jewish believers flee into the wilderness (Acts 8:1), as Satan continues to try to persecute the them, but he is deterred. Instead, Satan goes after “the rest of her offspring,” which are the Gentile Christians.

Revelation 8:7-11:19 (The Seven Trumpets)

The heavenly worship is stopped so that the trumpets can be heard. These trumpets are both a judgment and a warning. They are judgments in that people are punished and die. They are warnings in that they are partial judgments, one-third of the full judgment. At first, God sent a partial judgment as a warning that the people should repent and turn to Christ.

The First Trumpet
“The first angel sounded: And hail and fire followed, mingled with blood, and they were thrown to the earth. And a third of the trees were burned up, and all green grass was burned up” (Revelation 8:7).

The first trumpet is a warning to the earth, or land, which is referring to the land of Israel. These are judgments against Jews who had not converted.

The Second Trumpet
“Then the second angel sounded: And something like a great mountain burning with fire was thrown into the sea, and a third of the sea became blood. And a third of the living creatures in the sea died, and a third of the ships were destroyed” (Revelation 8:8-9).

The second trumpet is a warning against the sea, which is a symbol of the Gentiles. Rome will face losses in this battle as well. They need to repent and turn to Christ.

The Third Trumpet
“Then the third angel sounded: And a great star fell from heaven, burning like a torch, and it fell on a third of the rivers and on the springs of water. The name of the star is Wormwood. A third of the waters became wormwood, and many men died from the water, because it was made bitter” (Revelation 8:10-11).

The third trumpet is a warning against the rivers and the springs of water, which are symbols of the Temple.

In Revelation, Satan is called by seven different names. The first of these is Wormwood, which is a poisonous plant. Satan had taken over the temple and the priesthood because the Jews had rejected Jesus.

The Fourth Trumpet
“Then the fourth angel sounded: And a third of the sun was struck, a third of the moon, and a third of the stars, so that a third of them were darkened. A third of the day did not shine, and likewise the night. And I looked, and I heard an angel flying through the midst of heaven, saying with a loud voice, ‘Woe, woe, woe to the inhabitants of the earth, because of the remaining blasts of the trumpet of the three angels who are about to sound!’” (Revelation 8:12-13).

The fourth trumpet is a warning against the rulers and the inhabitants of Israel. If they do not bow the knee to Jesus, they will be struck down. This is their warning. Judgment will get worse in the next three trumpets, which are the three woes from verse 13.

The Fifth Trumpet
“Then the fifth angel sounded: And I saw a star fallen from heaven to the earth. To him was given the key to the bottomless pit. And he opened the bottomless pit, and smoke arose out of the pit like the smoke of a great furnace. So the sun and the air were darkened because of the smoke of the pit” (Revelation 9:1-2).

The fifth trumpet unlocks the gates of hell. Demons are released upon Israel.

“Then out of the smoke locusts came upon the earth. And to them was given power, as the scorpions of the earth have power. They were commanded not to harm the grass of the earth, or any green thing, or any tree, but only those men who do not have the seal of God on their foreheads” (Revelation 9:3-4).

These demons have the power to torment everyone except believers.

“And they were not given authority to kill them, but to torment them for five months. Their torment was like the torment of a scorpion when it strikes a man. In those days men will seek death and will not find it; they will desire to die, and death will flee from them. The shape of the locusts was like horses prepared for battle. On their heads were crowns of something like gold, and their faces were like the faces of men. They had hair like women’s hair, and their teeth were like lions’ teeth. And they had breastplates like breastplates of iron, and the sound of their wings was like the sound of chariots with many horses running into battle. They had tails like scorpions, and there were stings in their tails. Their power was to hurt men five months. And they had as king over them the angel of the bottomless pit, whose name in Hebrew is Abaddon, but in Greek he has the name Apollyon. One woe is past. Behold, still two more woes are coming after these things” (Revelation 9:5-12).

Five months is how long Rome held Jerusalem under siege. Here we see two more names of Satan: Abaddon and Apollyon. The fifth trumpet is the first of three woes. The sixth and seventh trumpets will be the second and third woes, respectively.

The Sixth Trumpet
Like the sixth seal, the sixth trumpet also contains three visions.

The First Vision of the Sixth Trumpet
“Then the sixth angel sounded: And I heard a voice from the four horns of the golden altar which is before God, saying to the sixth angel who had the trumpet, ‘Release the four angels who are bound at the great river Euphrates.’ So the four angels, who had been prepared for the hour and day and month and year, were released to kill a third of mankind” (Revelation 9:13-15).

The sixth trumpet releases the four arch-angels who were delayed at the sixth seal.

“Now the number of the army of the horsemen was two hundred million; I heard the number of them. And thus I saw the horses in the vision: those who sat on them had breastplates of fiery red, hyacinth blue, and sulfur yellow; and the heads of the horses were like the heads of lions; and out of their mouths came fire, smoke, and brimstone. By these three plagues a third of mankind was killed--by the fire and the smoke and the brimstone which came out of their mouths. For their power is in their mouth and in their tails; for their tails are like serpents, having heads; and with them they do harm. But the rest of mankind, who were not killed by these plagues, did not repent of the works of their hands, that they should not worship demons, and idols of gold, silver, brass, stone, and wood, which can neither see nor hear nor walk. And they did not repent of their murders or their sorceries or their sexual immorality or their thefts” (Revelation 9:16-21).

Two hundred million angels ride out to battle the enemy.

The Second Vision of the Sixth Trumpet
“I saw still another mighty angel coming down from heaven, clothed with a cloud. And a rainbow was on his head, his face was like the sun, and his feet like pillars of fire. He had a little book open in his hand. And he set his right foot on the sea and his left foot on the land, and cried with a loud voice, as when a lion roars. When he cried out, seven thunders uttered their voices. Now when the seven thunders uttered their voices, I was about to write; but I heard a voice from heaven saying to me, ‘Seal up the things which the seven thunders uttered, and do not write them.’ The angel whom I saw standing on the sea and on the land raised up his hand to heaven and swore by Him who lives forever and ever, who created heaven and the things that are in it, the earth and the things that are in it, and the sea and the things that are in it, that there should be delay no longer, but in the days of the sounding of the seventh angel, when he is about to sound, the mystery of God would be finished, as He declared to His servants the prophets” (Revelation 10:1-7).

The description of this “other” angel matches that of Jesus Christ. He prepares to read a book, which contains the seven thunders, but this is sealed up for later. There is to be no more delay of vengeance. The vengeance will be poured out after the seventh trumpet sounds.

“Then the voice which I heard from heaven spoke to me again and said, ‘Go, take the little book which is open in the hand of the angel who stands on the sea and on the earth.’ So I went to the angel and said to him, ‘Give me the little book.’ And he said to me, ‘Take and eat it; and it will make your stomach bitter, but it will be as sweet as honey in your mouth.’ Then I took the little book out of the angel’s hand and ate it, and it was as sweet as honey in my mouth. But when I had eaten it, my stomach became bitter. And he said to me, ‘You must prophesy again about many peoples, nations, tongues, and kings’” (Revelation 10:8-11).

John eats the book and suffers the same reaction as Ezekiel when he did the same thing (Ezekiel 2:8-3:3). The book was a condemnation of Israel. John must continue to record the prophesy of judgment against Jerusalem.

The Third Vision of the Sixth Trumpet
“Then I was given a reed like a measuring rod. And the angel stood, saying, ‘Rise and measure the temple of God, the altar, and those who worship there. But leave out the court which is outside the temple, and do not measure it, for it has been given to the Gentiles. And they will tread the holy city underfoot for forty-two months’” (Revelation 11:1-2).

John measures the temple, which is a sign that it will be destroyed. He is told that Rome will tread Jerusalem for forty-two months, which is 3½ years. This is the length of time that Rome will occupy outer court before destroying the temple.

“And I will give power to my two witnesses, and they will prophesy one thousand two hundred and sixty days, clothed in sackcloth. These are the two olive trees and the two lampstands standing before the God of the earth. And if anyone wants to harm them, fire proceeds from their mouth and devours their enemies. And if anyone wants to harm them, he must be killed in this manner. These have power to shut heaven, so that no rain falls in the days of their prophecy; and they have power over waters to turn them to blood, and to strike the earth with all plagues, as often as they desire. When they finish their testimony, the beast that ascends out of the bottomless pit will make war against them, overcome them, and kill them” (Revelation 11:3-7).

Israel has 3½ years to repent before their destruction. The law required two witness for capital punishment (Deuteronomy 17:6), so God raises up two witness to testify of Israel’s sin for three years and 5½ months. They are called two olive trees and two lampstands (cf. Zechariah 4). They are like Moses and Elijah in their miraculous powers. After the allotted time, the two witness are martyred.

“And their dead bodies will lie in the street of the great city which spiritually is called Sodom and Egypt, where also our Lord was crucified” (Revelation 11:8).

Verse 8 is very important as a clue to the imagery in Revelation. The city where all of this is taking place is “where our Lord was crucified,” which is obviously Jerusalem. Jerusalem is spiritually called Sodom and Egypt because both Sodom and Egypt received warnings of destruction but did not repent. So, Jerusalem will receive warnings of destruction but they will not repent.

“Then those from the peoples, tribes, tongues, and nations will see their dead bodies three-and-a-half days, and not allow their dead bodies to be put into graves. And those who dwell on the earth will rejoice over them, make merry, and send gifts to one another, because these two prophets tormented those who dwell on the earth” (Revelation 11:9-10).

The martyrdom of these two prophets will be celebrated throughout Jerusalem and even in the land of Israel.

“Now after the three-and-a-half days the breath of life from God entered them, and they stood on their feet, and great fear fell on those who saw them. And they heard a loud voice from heaven saying to them, ‘Come up here.’ And they ascended to heaven in a cloud, and their enemies saw them. In the same hour there was a great earthquake, and a tenth of the city fell. In the earthquake seven thousand people were killed, and the rest were afraid and gave glory to the God of heaven. The second woe is past. Behold, the third woe is coming quickly” (Revelation 11:11-14).

After 3½ days, these two witnesses are resurrected, and they ascend to heaven, being seen by many. A tenth (tithe) of the city falls, and seven thousand are killed. This leads many to repentance.

The second woe is the sixth trumpet. The third woe is the seventh trumpet.

The Seventh Trumpet
“Then the seventh angel sounded: And there were loud voices in heaven, saying, ‘The kingdoms of this world have become the kingdoms of our Lord and of His Christ, and He shall reign forever and ever!’ And the twenty-four elders who sat before God on their thrones fell on their faces and worshiped God, saying: ‘We give You thanks, O Lord God Almighty, The One who is and who was and who is to come, Because You have taken Your great power and reigned. The nations were angry, and Your wrath has come, And the time of the dead, that they should be judged, And that You should reward Your servants the prophets and the saints, And those who fear Your name, small and great, And should destroy those who destroy the earth.’ Then the temple of God was opened in heaven, and the ark of His covenant was seen in His temple. And there were lightnings, noises, thunderings, an earthquake, and great hail” (Revelation 11:15-19).

The wrath of God is finally about to be poured out upon Jerusalem. The temple on earth will be destroyed. This is the long-awaited sign that Jesus has ascended as King. The Old Covenant era will officially be over. The New Covenant will have come in its fullness. Heaven rejoices at this.

Summary of Seven Trumpets
1) Judgment against Land (Israel)
2) Judgment against Sea (Gentiles)
3) Judgment against Waters (Temple)
4) Judgment against Heavens (Jewish Rulers)
5) Five months of siege (1st woe)
6) Three visions of sixth trumpet (2nd woe)
6a) Release of four archangels and 200 million angels
6b) The Book
6c) Two witnesses
7) The Kingdom of Christ announced (3rd woe)

Revelation 6:1-8:6 (The Seven Seals)

In Revelation 6-11, we have the seven seals and the seven trumpets, followed by the seven bowls in chapter 16. Because there are seven seals, seven trumpets, and seven bowls, many argue that these seals, trumpets, and bowls are basically describing the same events, just using different language. This approach to Revelation known as “recapitulation.”

There are a lot of parallels between the seven seals, the seven trumpets, and the seven bowls. Some of these descriptions overlap, but some are also unique.We should be careful not to try to make the seven seals “match” the seven trumpets or the seven bowls. The seven seals open the scroll. The seven trumpets are a proclamation of the scroll. The bowls are the application of the scroll.

What is the Scroll?

The scroll that Jesus takes hold of in Revelation 5 is the scroll that Daniel sealed up.

“But you, Daniel, shut up the words, and seal the book until the time of the end; many shall run to and fro, and knowledge shall increase” (Daniel 12:4).

The scroll was to be sealed until the time of the end, that is the end of the Old Covenant era, and the establishment of the New Covenant era and the kingdom. The breaking of the seals is re-opening of Daniel’s book and the unleashing of the Kingdom of God.

The Seven Seals

The Four Horsemen of the Apocalypse

In Revelation 6:1-8, the first four seals release four horses and their four riders, popularly referred to as the four horsemen of the apocalypse.This imagery is taken directly from Zechariah, where he is prophesying about the appearance of the Messiah and the restoration of Israel.

“Then I turned and raised my eyes and looked, and behold, four chariots were coming from between two mountains, and the mountains were mountains of bronze. With the first chariot were red horses, with the second chariot black horses, with the third chariot white horses, and with the fourth chariot dappled horses--strong steeds” (Zechariah 6:1-3).

In Zechariah 6, the horses are the exact same colors that we will see mentioned in Revelation 6: red, black, white, and “dappled” (“gray” = “pale”).

“Then I answered and said to the angel who talked with me, ‘What are these, my lord?’ And the angel answered and said to me, “These are four spirits of heaven, who go out from their station before the Lord of all the earth” (Zechariah 6:4-5).

An angel tells Zechariah that these four horsemen are symbols for the four spirits (“winds”) of heaven: north, east, south, and west (cf. Zechariah 2:6).When God sends his Messiah and restores Israel, he will send his Spirit to cover the entire earth, symbolized by four horsemen scattering in four directions. In Revelation, the four horsemen represent the spread of the gospel and the conditions that the early church will face.

The First Seal

“Now I saw when the Lamb opened one of the seals; and I heard one of the four living creatures saying with a voice like thunder, ‘Come and see.’ And I looked, and behold, a white horse. He who sat on it had a bow; and a crown was given to him, and he went out conquering and to conquer” (Revelation 6:1-2).

The first seal reveals a white horse with a conquering rider who has a bow and a crown. The rider is Jesus Christ (cf. 19:11-16). After Pentecost, the gospel of King Jesus goes forth and conquers the nations.

The Second Seal

“When He opened the second seal, I heard the second living creature saying, ‘Come and see.’ Another horse, fiery red, went out. And it was granted to the one who sat on it to take peace from the earth, and that people should kill one another; and there was given to him a great sword” (Revelation 6:3-4).

The second seal reveals a fiery red horse, instigating war. Some of the church will face persecution, even from their own families (cf. Matthew 10:34ff).

The Third Seal

“When He opened the third seal, I heard the third living creature say, ‘Come and see.’ So I looked, and behold, a black horse, and he who sat on it had a pair of scales in his hand. And I heard a voice in the midst of the four living creatures saying, “A quart of wheat for a denarius, and three quarts of barley for a denarius; and do not harm the oil and the wine” (Revelation 6:5-6).

The third seal reveals a black horse and a famine. The scarce materials are all sacramental. Bread (wheat and barley) and wine for the elements in the Lord’s Supper. Oil is for healing (James 5:14). Many of the Jews in the land will reject the gospel. Spiritual famine will lead to actual famine.

The Fourth Seal

“When He opened the fourth seal, I heard the voice of the fourth living creature saying, ‘Come and see.’ So I looked, and behold, a pale horse. And the name of him who sat on it was Death, and Hades followed with him. And power was given to them over a fourth of the earth, to kill with sword, with hunger, with death, and by the beasts of the earth” (Revelation 6:7-8).

The fourth seal reveals a pale horse, which is ridden by death. Some of the church will be persecuted even to death.

The Fifth Seal

“When He opened the fifth seal, I saw under the altar the souls of those who had been slain for the word of God and for the testimony which they held. And they cried with a loud voice, saying, ‘How long, O Lord, holy and true, until You judge and avenge our blood on those who dwell on the earth?’ Then a white robe was given to each of them; and it was said to them that they should rest a little while longer, until both the number of their fellow servants and their brethren, who would be killed as they were, was completed” (Revelation 6:9-11).

The fifth seal reveals those who are martyred. They are asking for God to take vengeance for their deaths, and they are told to wait a bit longer. There are more to be martyred.

The Sixth Seal

The sixth seal contains three visions.

The First Vision of the Sixth Seal

“I looked when He opened the sixth seal, and behold, there was a great earthquake; and the sun became black as sackcloth of hair, and the moon became like blood. And the stars of heaven fell to the earth, as a fig tree drops its late figs when it is shaken by a mighty wind. Then the sky receded as a scroll when it is rolled up, and every mountain and island was moved out of its place. And the kings of the earth, the great men, the rich men, the commanders, the mighty men, every slave and every free man, hid themselves in the caves and in the rocks of the mountains, and said to the mountains and rocks, ‘Fall on us and hide us from the face of Him who sits on the throne and from the wrath of the Lamb! For the great day of His wrath has come, and who is able to stand?’” (Revelation 6:12-17).

The sixth seal is a summary of the judgment to come, revealing the death of the Old Covenant. Everything is overturned. The land quakes. The sun, the moon, the stars, and the skies are affected. Remember, these descriptions of massive upheaval are depicting the death of a world (cf. Isaiah 13:10-14; 34:4-5; Ezekiel 32:7; Amos 8:9). The Old Covenant is being overthrown.

At the same time, the Lamb will pour out his wrath in judgment. This sixth seal is a general description of judgment which will be described more fully as the book of Revelation progresses.

The Second Vision of the Sixth Seal

The description of the sixth seal continues in chapter seven.

“After these things I saw four angels standing at the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, on the sea, or on any tree. Then I saw another angel ascending from the east, having the seal of the living God. And he cried with a loud voice to the four angels to whom it was granted to harm the earth and the sea, saying, ‘Do not harm the earth, the sea, or the trees till we have sealed the servants of our God on their foreheads’” (Revelation 7:1-3).

The four angels will hold back these judgments of the sixth seal until a massive number of Jews are converted.

“And I heard the number of those who were sealed. One hundred and forty-four thousand of all the tribes of the children of Israel were sealed: of the tribe of Judah twelve thousand were sealed; of the tribe of Reuben twelve thousand were sealed; of the tribe of Gad twelve thousand were sealed; of the tribe of Asher twelve thousand were sealed; of the tribe of Naphtali twelve thousand were sealed; of the tribe of Manasseh twelve thousand were sealed; of the tribe of Simeon twelve thousand were sealed;of the tribe of Levi twelve thousand were sealed; of the tribe of Issachar twelve thousand were sealed;of the tribe of Zebulun twelve thousand were sealed; of the tribe of Joseph twelve thousand were sealed; of the tribe of Benjamin twelve thousand were sealed” (Revelation 7:4-8).

God planned to convert 144,000 Jews, twelve thousand from each tribe. Some think this fulfills the promise that “all Israel will be saved” (Romans 11:26).

The Third Vision of the Sixth Seal

John returns to the scene of heavenly worship.

“After these things I looked, and behold, a great multitude which no one could number, of all nations, tribes, peoples, and tongues, standing before the throne and before the Lamb, clothed with white robes, with palm branches in their hands, and crying out with a loud voice, saying, ‘Salvation belongs to our God who sits on the throne, and to the Lamb!’ All the angels stood around the throne and the elders and the four living creatures, and fell on their faces before the throne and worshiped God, saying: ‘Amen! Blessing and glory and wisdom, Thanksgiving and honor and power and might, Be to our God forever and ever. Amen’” (Revelation 7:9-12).

John now sees a multitude of Gentiles standing before God’s thrown and worshiping the Lamb. John asks about all these Gentiles.

“Then one of the elders answered, saying to me, ‘Who are these arrayed in white robes, and where did they come from?’ And I said to him, ‘Sir, you know.’ So he said to me, ‘These are the ones who come out of the great tribulation, and washed their robes and made them white in the blood of the Lamb. Therefore they are before the throne of God, and serve Him day and night in His temple. And He who sits on the throne will dwell among them. They shall neither hunger anymore nor thirst anymore; the sun shall not strike them, nor any heat; for the Lamb who is in the midst of the throne will shepherd them and lead them to living fountains of waters. And God will wipe away every tear from their eyes’” (Revelation 7:13-17).

This multitude of Gentiles are all martyrs who gave their lives in the great tribulation.

The Seventh Seal

“When He opened the seventh seal, there was silence in heaven for about half an hour” (Revelation 8:1).

The opening of the seventh seal stops the heavenly worship.

The Prayers of the Martyrs

“And I saw the seven angels who stand before God, and to them were given seven trumpets. Then another angel, having a golden censer, came and stood at the altar. He was given much incense, that he should offer it with the prayers of all the saints upon the golden altar which was before the throne. And the smoke of the incense, with the prayers of the saints, ascended before God from the angel’s hand. Then the angel took the censer, filled it with fire from the altar, and threw it to the earth. And there were noises, thunderings, lightnings, and an earthquake. So the seven angels who had the seven trumpets prepared themselves to sound” (Revelation 8:2-6).

The martyred saints had been praying for vengeance, and their prayer will finally be answered when the angel releases the judgments promised in the sixth seal, which will also be described further in the seven trumpets as well as the seven bowls.

Summary of the Seven Seals

1) The church conquers

2) The church faces persecuted

3) The church faces rejection

4) The church faces martyrdom

5) Prayer of the martyrs

6) Three visions of the sixth seal

6a) Vengeance is promised

6b) Delay of vengeance until full number of Jews are saved

6c) Comforting the martyrs

7) Prayer leads to the pouring out of vengeance

Revelation 5 (The Scroll and the Lamb)

Chapter five continues the description begun in chapter four.

“And I saw in the right hand of Him who sat on the throne a scroll written inside and on the back, sealed with seven seals. Then I saw a strong angel proclaiming with a loud voice, ‘Who is worthy to open the scroll and to loose its seals?’ And no one in heaven or on the earth or under the earth was able to open the scroll, or to look at it. So I wept much, because no one was found worthy to open and read the scroll, or to look at it” (Revelation 5:1-4).

A scroll with seven seals is brought forth, but no one is found worthy to open and read it.

“But one of the elders said to me, ‘Do not weep. Behold, the Lion of the tribe of Judah, the Root of David, has prevailed to open the scroll and to loose its seven seals.’ And I looked, and behold, in the midst of the throne and of the four living creatures, and in the midst of the elders, stood a Lamb as though it had been slain, having seven horns and seven eyes, which are the seven Spirits of God sent out into all the earth. Then He came and took the scroll out of the right hand of Him who sat on the throne” (Revelation 5:5-7).

The Lamb is obviously referring to Jesus, who comes and takes the scroll.

“Now when He had taken the scroll, the four living creatures and the twenty-four elders fell down before the Lamb, each having a harp, and golden bowls full of incense, which are the prayers of the saints. And they sang a new song, saying: ‘You are worthy to take the scroll, And to open its seals; For You were slain, And have redeemed us to God by Your blood Out of every tribe and tongue and people and nation, And have made us kings and priests to our God; And we shall reign on the earth’” (Revelation 5:8-10).

Again, Jesus has made us kings and priests, and we reign with him on earth.

“Then I looked, and I heard the voice of many angels around the throne, the living creatures, and the elders; and the number of them was ten thousand times ten thousand, and thousands of thousands, saying with a loud voice: ‘Worthy is the Lamb who was slain To receive power and riches and wisdom, And strength and honor and glory and blessing!’ And every creature which is in heaven and on the earth and under the earth and such as are in the sea, and all that are in them, I heard saying: ‘Blessing and honor and glory and power Be to Him who sits on the throne, And to the Lamb, forever and ever!’ Then the four living creatures said, “Amen!” And the twenty-four elders fell down and worshiped Him who lives forever and ever” (Revelation 5:11-14).

Besides the twenty-four elders and the four seraphim, there are a lot of angels: “ten thousands of ten thousands and thousands of thousands.” Obviously, these numbers are not precise but are given to us so that we will understand that there are a ton of angels present.

So, Jesus takes the scroll (5:7), and he is about to take off the seven seals and read the scroll. The rest of the book of Revelation (6:1-22:5) are a description of the breaking of the seals and what results.

Revelation 4 (Heavenly Worship)

Chapter four gives us a glorious picture of heavenly worship.

“After these things I looked, and behold, a door standing open in heaven. And the first voice which I heard was like a trumpet speaking with me, saying, ‘Come up here, and I will show you things which must take place after this’” (Revelation 4:1).

Revelation 4-22 is a description of things that take place next.

“Immediately I was in the Spirit; and behold, a throne set in heaven, and One sat on the throne. And He who sat there was like a jasper and a sardius stone in appearance; and there was a rainbow around the throne, in appearance like an emerald” (Revelation 4:2-3).

This is a description of God the Father on his throne in heaven.

“Around the throne were twenty-four thrones, and on the thrones I saw twenty-four elders sitting, clothed in white robes; and they had crowns of gold on their heads. And from the throne proceeded lightnings, thunderings, and voices. Seven lamps of fire were burning before the throne, which are the seven Spirits of God” (Revelation 4:4-5).

Twenty-four elders are sitting around the throne. These are twenty-four king/priests who are ruling with God.

“Before the throne there was a sea of glass, like crystal. And in the midst of the throne, and around the throne, were four living creatures full of eyes in front and in back. The first living creature was like a lion, the second living creature like a calf, the third living creature had a face like a man, and the fourth living creature was like a flying eagle. The four living creatures, each having six wings, were full of eyes around and within. And they do not rest day or night, saying: ‘Holy, holy, holy, Lord God Almighty, Who was and is and is to come!’” (Revelation 4:6-8).

These four living creatures with six wings are the seraphim that guard the throne of God. The description of heavenly worship parallels Isaiah 6.

“Whenever the living creatures give glory and honor and thanks to Him who sits on the throne, who lives forever and ever, the twenty-four elders fall down before Him who sits on the throne and worship Him who lives forever and ever, and cast their crowns before the throne, saying: ‘You are worthy, O Lord, To receive glory and honor and power; For You created all things, And by Your will they exist and were created’” (Revelation 4:9-11).

The twenty-four elders cast their crowns before the Father; this matches the twenty-four actions by angels in the book of Revelation.

Revelation 2-3 (Letters to the Seven Churches)

In chapters 2-3, Jesus has a special message for each of the seven churches before giving them the general message contained in chapters 4-22.

2:1-7 Ephesus
“To the angel of the church of Ephesus write, ‘These things says He who holds the seven stars in His right hand, who walks in the midst of the seven golden lampstands: I know your works, your labor, your patience, and that you cannot bear those who are evil. And you have tested those who say they are apostles and are not, and have found them liars; and you have persevered and have patience, and have labored for My name’s sake and have not become weary. Nevertheless I have this against you, that you have left your first love. Remember therefore from where you have fallen; repent and do the first works, or else I will come to you quickly and remove your lampstand from its place--unless you repent. But this you have, that you hate the deeds of the Nicolaitans, which I also hate. He who has an ear, let him hear what the Spirit says to the churches. To him who overcomes I will give to eat from the tree of life, which is in the midst of the Paradise of God’” (Revelation 2:1-7).

The Ephesian church has left its first love. If they do not repent, then Jesus threatens to “come to you quickly.” This would be a coming in judgment, to “remove your lampstand.” Remember, lampstands are symbols of the churches. Jesus will come in judgment and destroy the church as Ephesus.

2:8-11 Smyrna
“And to the angel of the church in Smyrna write, ‘These things says the First and the Last, who was dead, and came to life: I know your works, tribulation, and poverty (but you are rich); and I know the blasphemy of those who say they are Jews and are not, but are a synagogue of Satan. Do not fear any of those things which you are about to suffer. Indeed, the devil is about to throw some of you into prison, that you may be tested, and you will have tribulation ten days. Be faithful until death, and I will give you the crown of life. He who has an ear, let him hear what the Spirit says to the churches. He who overcomes shall not be hurt by the second death” (Revelation 2:8-11).

The church at Smyrna is already in tribulation because they are being persecuted by some claiming to be Jews. Jesus says they are not Jews. That is, these persecutors are ethnic Jews, but because they are not spiritual Jews, Jesus calls them “a synagogue of Satan.” Again, this points to a pre-AD 70 writing of Revelation, as there was no Jewish persecution of the church after AD 70.

2:12-17 Pergamos
“And to the angel of the church in Pergamos write, ‘These things says He who has the sharp two-edged sword: I know your works, and where you dwell, where Satan’s throne is. And you hold fast to My name, and did not deny My faith even in the days in which Antipas was My faithful martyr, who was killed among you, where Satan dwells. But I have a few things against you, because you have there those who hold the doctrine of Balaam, who taught Balak to put a stumbling block before the children of Israel, to eat things sacrificed to idols, and to commit sexual immorality. Thus you also have those who hold the doctrine of the Nicolaitans, which thing I hate. Repent, or else I will come to you quickly and will fight against them with the sword of My mouth. He who has an ear, let him hear what the Spirit says to the churches. To him who overcomes I will give some of the hidden manna to eat. And I will give him a white stone, and on the stone a new name written which no one knows except him who receives it’” (Revelation 2:12-17).

Jesus again threatens judgment against the church at Pergamos: “I will come to you quickly.” This “coming” is fought with the “sword of My mouth,” which is the word of God. In other words, if Pergamos does not expel the doctrine of Balaam, then Jesus will send men to preach the word and replace the cowardly leaders of Pergamos.

2:18-29 Thyatira
“And to the angel of the church in Thyatira write, ‘These things says the Son of God, who has eyes like a flame of fire, and His feet like fine brass: I know your works, love, service, faith, and your patience; and as for your works, the last are more than the first. Nevertheless I have a few things against you, because you allow that woman Jezebel, who calls herself a prophetess, to teach and seduce My servants to commit sexual immorality and eat things sacrificed to idols. And I gave her time to repent of her sexual immorality, and she did not repent. Indeed I will cast her into a sickbed, and those who commit adultery with her into great tribulation, unless they repent of their deeds. I will kill her children with death, and all the churches shall know that I am He who searches the minds and hearts. And I will give to each one of you according to your works. Now to you I say, and to the rest in Thyatira, as many as do not have this doctrine, who have not known the depths of Satan, as they say, I will put on you no other burden. But hold fast what you have till I come. And he who overcomes, and keeps My works until the end, to him I will give power over the nations – He shall rule them with a rod of iron; They shall be dashed to pieces like the potter’s vessels – as I also have received from My Father; and I will give him the morning star. He who has an ear, let him hear what the Spirit says to the churches’” (Revelation 2:18-29).

To the church at Thyatira, Jesus says, “hold fast what you have till I come.” This is not a reference to the second coming, but to Jesus coming in judgment upon Jezebel and her children. When Jezebel and her children die, this will relieve Thyatira from their inner turmoil. However, they have to hold fast what they have until the Lord comes to them.

3:1-6 Sardis
“And to the angel of the church in Sardis write, ‘These things says He who has the seven Spirits of God and the seven stars: “I know your works, that you have a name that you are alive, but you are dead. Be watchful, and strengthen the things which remain, that are ready to die, for I have not found your works perfect before God. Remember therefore how you have received and heard; hold fast and repent. Therefore if you will not watch, I will come upon you as a thief, and you will not know what hour I will come upon you. You have a few names even in Sardis who have not defiled their garments; and they shall walk with Me in white, for they are worthy. He who overcomes shall be clothed in white garments, and I will not blot out his name from the Book of Life; but I will confess his name before My Father and before His angels. He who has an ear, let him hear what the Spirit says to the churches’” (Revelation 3:1-6).

Again, Jesus promises a visit: “I will come upon you as a thief.” Again, this is not the second coming. This is a coming in judgment upon the church at Sardis in the first century if they do not repent.

3:7-13 Philadelphia
“And to the angel of the church in Philadelphia write, ‘These things says He who is holy, He who is true, “He who has the key of David, He who opens and no one shuts, and shuts and no one opens: I know your works. See, I have set before you an open door, and no one can shut it; for you have a little strength, have kept My word, and have not denied My name. Indeed I will make those of the synagogue of Satan, who say they are Jews and are not, but lie--indeed I will make them come and worship before your feet, and to know that I have loved you. Because you have kept My command to persevere, I also will keep you from the hour of trial which shall come upon the whole world, to test those who dwell on the earth. Behold, I am coming quickly! Hold fast what you have, that no one may take your crown. He who overcomes, I will make him a pillar in the temple of My God, and he shall go out no more. And I will write on him the name of My God and the name of the city of My God, the New Jerusalem, which comes down out of heaven from My God. And I will write on him My new name. He who has an ear, let him hear what the Spirit says to the churches’” (Revelation 3:7-13).

The church in Philadelphia is also being persecuted by those who claim to be Jews, but are not. These are ethnic Jews, but they are not true Jews, that is, spiritual Jews. Their synagogue belongs to Satan.

Jesus speaks about “the hour of trial which shall come upon the whole world.” Here, “world” is oikoumene, which means the inhabited world” or “the known world,” which was common parlance for the Roman empire.

Specifically, this was “to test those who dwell on the earth.” The word for earth is the most common word for “land,” which is a reference to the land of Israel. In other words, Jesus is about to bring tribulation upon the Roman empire, and specifically upon the land of Israel. This can only refer to was about to happen in AD 70.

Again, Jesus says “Behold, I am coming quickly!” When Jesus comes to judge Jerusalem, he will also judge the churches, removing those that are unfaithful and rewarding those who are faithful. This is going to happen quickly.

3:14-22 Laodicea
“And to the angel of the church of the Laodiceans write, ‘These things says the Amen, the Faithful and True Witness, the Beginning of the creation of God: I know your works, that you are neither cold nor hot. I could wish you were cold or hot. So then, because you are lukewarm, and neither cold nor hot, I will vomit you out of My mouth. Because you say, ‘I am rich, have become wealthy, and have need of nothing’ – and do not know that you are wretched, miserable, poor, blind, and naked – I counsel you to buy from Me gold refined in the fire, that you may be rich; and white garments, that you may be clothed, that the shame of your nakedness may not be revealed; and anoint your eyes with eye salve, that you may see. As many as I love, I rebuke and chasten. Therefore be zealous and repent. Behold, I stand at the door and knock. If anyone hears My voice and opens the door, I will come in to him and dine with him, and he with Me. To him who overcomes I will grant to sit with Me on My throne, as I also overcame and sat down with My Father on His throne. He who has an ear, let him hear what the Spirit says to the churches” (Revelation 3:14-22).

The church at Laodicea is wealthy and lukewarm. Jesus threatens to vomit them out of his mouth. This time, Jesus is wanting to visit the church in a good way. He wants to dine with them.

Summary of Chapters 2-3
Notice how each of the seven letters contains a reference to Jesus coming, yet none of these are the second coming or personal, bodily comings of Christ. He comes for blessing or for cursing, using agents to accomplish his will.

The letters to the seven churches are in the form of a chiasm.

A) Ephesus – loveless
B) Smyrna – persecuted
C) Pergamos – compromising
D) Thyatira – corrupt
C) Sardis – dead
B) Philadelphia – faithful
A) Laodicea – lukewarm

Ephesus and Laodicea are both lax. Smyrna and Philadelphia are both faithful. Pergamos, Thyatira, and Sardis represent a progression of churches that tolerate error: compromise, corruption, death.

Revelation 1 (Introduction)

1:1-3 Introduction and Benediction

“The Revelation of Jesus Christ, which God gave Him to show His servants--things which must shortly take place. And He sent and signified it by His angel to His servant John, who bore witness to the word of God, and to the testimony of Jesus Christ, to all things that he saw. Blessed is he who reads and those who hear the words of this prophecy, and keep those things which are written in it; for the time is near” (Revelation 1:1-3).

a) Revelation is about Jesus Christ; he is the interpretive center.

b) The time texts lay the foundation for how we interpret this book.

c) Revelation is signified, full of symbols, just like OT prophecy.

d) Blessing is promised for those who read and obey.

1:4-8 Greeting to the Seven Churches

“John, to the seven churches which are in Asia: ‘Grace to you and peace from Him who is and who was and who is to come, and from the seven Spirits who are before His throne, and from Jesus Christ, the faithful witness, the firstborn from the dead, and the ruler over the kings of the earth. To Him who loved us and washed us from our sins in His own blood, and has made us kings and priests to His God and Father, to Him be glory and dominion forever and ever. Amen” (Revelation 1:4-6).

a) John is recording this letter specifically for the seven churches that are in Asia minor. The entire letter is for their benefit. Along with the time texts, this points us toward a first century fulfillment.

b) Jesus has ascended and is ruler over the kings on earth.

c) Jesus has made us kings and priests.

“Behold, He is coming with clouds, and every eye will see Him, even they who pierced Him. And all the tribes of the earth will mourn because of Him. Even so, Amen. I am the Alpha and the Omega, the Beginning and the End,” says the Lord, “who is and who was and who is to come, the Almighty” (Revelation 1:7-8).

a) “He is coming with clouds” is not a reference to the second coming, nor is this a personal coming. This is OT language for a coming in judgment (cf. Isaiah 19:1). Jesus will come in the sense that he will send his agents to do his bidding.

b) “Every eye will see” does not mean that everyone on the earth will see Jesus physically coming. “Seeing” often refers to cognitive perception, to understanding. Everyone will hear about the destruction of Jerusalem, and then they will understand that Jesus has come in judgment.

c) This is the theme of Revelation. Jesus has ascended, and he is going to prove that he has ascended by coming in judgment on Jerusalem. Jesus talks about coming frequently (2:5, 16, 25; 3:3, 11; 16:15; 22:7, 12, 20). Do not confuse this coming in judgment with the second coming.

1:9-20 The Vision of the Son of Man

“I, John, both your brother and companion in the tribulation and kingdom and patience of Jesus Christ, was on the island that is called Patmos for the word of God and for the testimony of Jesus Christ” (Revelation 1:9).

The great tribulation had already started. Nero began to persecute the church in AD 64. Revelation was likely written around then.

“I was in the Spirit on the Lord’s Day, and I heard behind me a loud voice, as of a trumpet, saying, ‘I am the Alpha and the Omega, the First and the Last,’ and, ‘What you see, write in a book and send it to the seven churches which are in Asia: to Ephesus, to Smyrna, to Pergamos, to Thyatira, to Sardis, to Philadelphia, and to Laodicea’” (Revelation 1:10-11).

The message of Revelation is relevant for these seven churches in the first century.

“Then I turned to see the voice that spoke with me. And having turned I saw seven golden lampstands, and in the midst of the seven lampstands One like the Son of Man, clothed with a garment down to the feet and girded about the chest with a golden band. His head and hair were white like wool, as white as snow, and His eyes like a flame of fire; His feet were like fine brass, as if refined in a furnace, and His voice as the sound of many waters; He had in His right hand seven stars, out of His mouth went a sharp two-edged sword, and His countenance was like the sun shining in its strength. And when I saw Him, I fell at His feet as dead. But He laid His right hand on me, saying to me, “’Do not be afraid; I am the First and the Last. I am He who lives, and was dead, and behold, I am alive forevermore. Amen. And I have the keys of Hades and of Death’” (Revelation 1:12-18).

This is a description of Jesus Christ, the Son of Man, which matches descriptions in Isaiah 6, Ezekiel 1, and Daniel 7 & 10.

“Write the things which you have seen, and the things which are, and the things which will take place after this. The mystery of the seven stars which you saw in My right hand, and the seven golden lampstands: The seven stars are the angels of the seven churches, and the seven lampstands which you saw are the seven churches” (Revelation 1:19-20).

a) The seven golden lampstands are symbols of the seven churches.

b) The seven stars are symbols of the angels (messengers; possibly pastors) over each of the seven church.

When Was Revelation Written?

Most modern scholars believe that Revelation was written around AD 95. Obviously, if Revelation was written after AD 70, then the book could not be a prophecy of the destruction of Jerusalem.

The arguments concerning the date of Revelation are very technical, on both sides. Nevertheless, there is one fairly obvious point in favor of a pre-AD 70 date.

Revelation 17:10 tells us when the book was written.

“There are also seven kings. Five have fallen, one is, and the other has not yet come. And when he comes, he must continue a short time” (Revelation 17:10).

This verse is referring to seven kings, who are emperors of Rome. Five have fallen, one is, and the other has yet to come. This means that five have died. The sixth is currently reigning. The seventh is not yet ruling.

Claudius was the fifth emperor of Rome, and he died in AD 54. Nero was the sixth emperor, and he reigned from AD 54-68. The book of Revelation was written during his Nero’s reign.

Kenneth Gentry has written an entire book, Before Jerusalem Fell, defending a pre-AD 70 dating of the book of Revelation. He compiles a ton of evidence that many find convincing.

At the end of the day, neither side can absolutely prove when Revelation was written. It is best to keep an open mind, to study the contents of the book, and to see what the book points us toward.

As we will see throughout this study and especially this morning, the content of Revelation itself not only fits in a pre-AD 70 time period, but it only fits in a pre-AD 70 time period.

The Last Days (Esch 356)

The Last Days of What?

The “End Times” is often described as the “Last Days.” A few passages speak about the last days.

“But know this, that in the last days perilous times will come” (2 Timothy 3:1).

The common assumption is that “the last days” describes the last days of the universe. However, the author of Hebrews indicates that he was already in the last days.

“God, who at various times and in various ways spoke in time past to the fathers by the prophets, has in these last days spoken to us by His Son, whom He has appointed heir of all things, through whom also He made the worlds” (Hebrews 1:1-2).

The author of Hebrews was in the last days. Unfortunately, many attempt to argue that the last days began in the first century and continue even today, so that, two thousand years later, we are still in the last days. According to this view, we will still be in the last days until Christ returns, even if that is 100,000 years from now.

Of course, this not only drains “last days” of any significance, but it gives “last days” precisely the opposite of its normal meaning.

A more natural way of understanding “last days” is that it is referring to a specific era. Preterists hold that “last days” refers to the “last days of the Old Covenant” or “last days of the temple” or “last days of Jerusalem.” All of these describe the situation leading up to the destruction of the temple in ad 70.

Prophetic Language in the NT (Esch 355)

Jesus and Prophetic Language
In the Olivet Discourse, Jesus has been predicting the fall of Jerusalem and the destruction of the temple when he uses imagery strikingly similar to Isaiah.

“But in those days, after that tribulation, the sun will be darkened, and the moon will not give its light; the stars of heaven will fall, and the powers in the heavens will be shaken” (Mark 13:24-25).

Has Jesus all of a sudden shifted from talking about the destruction of the temple to describing the end of the world? Not at all. Jesus is talking about the end of the Jewish world. The Jewish leaders will be overthrown and the Jewish world will come to an end with the destruction of the temple.

John and Prophetic Language
The apostle John gives a similar description.

“I looked when He opened the sixth seal, and behold, there was a great earthquake; and the sun became black as sackcloth of hair, and the moon became like blood. And the stars of heaven fell to the earth, as a fig tree drops its late figs when it is shaken by a mighty wind” (Revelation 6:12-13).

John’s language has been taken by many to be a description of the end of the world. However, this is not the end of the world, but the end of a world, namely, the end of the Jewish world.

Thus, we need to be careful about passages that seem to describe the “end times.” They are probably describing the end of a nation or an era rather than the end of the universe.

Prophetic Language in Isaiah (Esch 354)

Prophetic Language

Preterists observe that throughout the Bible, prophecies that seem to describing the end of the world are actually describing something less than that. For example, consider Isaiah’s prophecy against Babylon.

“The burden against Babylon which Isaiah the son of Amoz saw” (Isaiah 13:1).

“Behold, I will stir up the Medes against them” (Isaiah 13:17).

“And Babylon, the glory of kingdoms,

The beauty of the Chaldeans’ pride,

Will be as when God overthrew Sodom and Gomorrah” (Isaiah 13:19).

God is going to raise up the Medians to overthrow and destroy the Babylonian kingdom. However, look at how Isaiah describes this:

“For the stars of heaven and their constellations

Will not give their light;

The sun will be darkened in its going forth,

And the moon will not cause its light to shine” (Isaiah 13:10).

“Therefore I will shake the heavens,

And the earth will move out of her place,

In the wrath of Yahweh of hosts

And in the day of His fierce anger” (Isaiah 13:13).

It sounds as if Isaiah is describing the end of the world, and he is, in a sense. However, he is not describing the end of the physical universe but the end of the Babylonian world.

God often uses imagery of the heavens to describe nations. The sun often refers to kings. The moon refers to the queen, and the stars refers to other leaders. This goes back to Joseph’s dream.

“Then he dreamed still another dream and told it to his brothers, and said, ‘Look, I have dreamed another dream. And this time, the sun, the moon, and the eleven stars bowed down to me’” (Genesis 37:9).

The sun is Jacob. The moon is Leah. The eleven stars are his brothers.

Thus, when Isaiah writes that the heavens are shaken and the sun, moon, and stars are darkened, he is saying that Babylon’s rulers are going to be overthrown and their kingdom is going to fall.

Time Texts in Revelation (Esch 353)

The Book of Revelation also contains many time indicators.

“The Revelation of Jesus Christ, which God gave Him to show His servants--things which must shortly take place. And He sent and signified it by His angel to His servant John” (Revelation 1:1).

The content of the book of Revelation was going to take place shortly.

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

The time of the fulfillment of this prophecy was near, not an indefinite period of time away.

“Then he said to me, “These words are faithful and true.” And the Lord God of the holy prophets sent His angel to show His servants the things which must shortly take place” (Revelation 22:6).

At the end of the book, God confirms that these things will take place shortly.

“Behold, I am coming quickly! Blessed is he who keeps the words of the prophecy of this book” (Revelation 22:7).

Jesus also states that he is coming quickly. All of these time texts point toward a more immediate fulfillment of these prophecies.

Thus, Preterists hold that the book of Revelation was fulfilled in the first century.

This might seem difficult to understand at first because this means that the seals, the trumpets, the bowls, the beast, the false prophet, the binding of Satan, etc., took place in the first century.

However, if we take the time texts seriously, we will find that there are good and reasonable explanations for these prophetic details.

Time Texts in the Olivet Discourse (Esch 352)

Preterists pay special attention to the time texts throughout the Scriptures. For example, near the end of the Olivet Discourse, Jesus makes this statement:

“Assuredly, I say to you, this generation will by no means pass away till all these things take place” (Mark 13:30).

In other words, everything that Jesus has been speaking of in verses 1-29 is going to happen within one generation. Jesus spoke this in AD 30, which means that by AD 70 (one generation), all of these things had to have been fulfilled. Look what this includes:

“For in those days there will be tribulation, such as has not been since the beginning of the creation which God created until this time, nor ever shall be.” (Mark 13:19).

Jesus says that the great tribulation will occur before that generation passes away.

“Then they will see the Son of Man coming in the clouds with great power and glory” (Mark 13:26).

Jesus also says that the coming of the Son of Man will occur before that generation passes away.

“And then He will send His angels, and gather together His elect from the four winds, from the farthest part of earth to the farthest part of heaven” (Mark 13:27).

Jesus states that the gathering of the elect by the angels will occur by AD 70.

It might be hard to understand how the tribulation, the coming of the Son of Man, and the gathering of the elect could have happened in the first century, but Preterists insist upon taking the time texts seriously.

“Assuredly, I say to you, this generation will by no means pass away till all these things take place” (Mark 13:30).

There are good and reasonable explanations for how the tribulation, the coming of the Son of Man, and the gathering of the elect took place within a generation. We will examine more of these in the future when we study the Olivet Discourse.

Primer on Preterism (Esch 351)

We will spend the next couple of months looking at texts and topics from a Preterist approach, but let’s quickly survey a couple of few features of Preterism.

1) We take the time texts seriously, letting the time language function naturally. We are willing to rethink the details of “end times” texts in light of the time indicators.

2) We carefully examine the Old Covenant prophecies to see how the prophets of old used language and symbols. We find “end times” prophetic language can be applied to specific situations, such as the end of a nation or era.

4) Preterism (Esch 305)

Preterism interprets most of the prophecies as already fulfilled in the past, namely in the first coming of Christ. Preterists observe that many of the prophecies are centered around the time period between the ascension of Jesus and the judgment of Jerusalem in AD 70.

Thus, the great tribulation happened to the early church. The beast and false prophet were first century figures. The book of Revelation has been mostly fulfilled for almost two thousand years.

There is an aberrant form of Preterism which holds that all prophecy has been fulfilled, and we are in the eternal state right now. Sometimes this is called “Full Preterism.” However, this view has been universally condemned.

It is important to note that Preterists do believe that there are still some prophecies that have yet to be fulfilled. Jesus will return; there will be the resurrection and the final judgment.

The popularity of Preterism has waxed and waned throughout the centuries, but it has enjoyed a comeback in the past few decades. RC Sproul and Hank Hanegraaff are two of the most well-known Preterists.

Preterism is the approach that we are going to take throughout this series.

3) Idealism (Esch 304)

Idealism interprets most of the prophecies as being fulfilled throughout the history of the church, but in a general way, not in specific events.

We are not to look for a chronology in prophecy because the purpose of prophecy is to communicate general ideas, not specific events. The great tribulation, the millennium, and the antichrist are being fulfilled throughout church history.

Hence, we ought not look for a specific period of great tribulation. Rather, the entire church age is a period of great tribulation for the church.

Likewise, Idealists believe that Revelation and other prophecies teach general truths about how the church is persecuted. So, rather than looking for a specific person to identify as the antichrist or the beast, Idealists believe that these are general terms for evil and opposition to Christ.

The vivid descriptions of seals and trumpets and bowls are descriptions of the spiritual warfare that takes place in the heavens between angels.

The attractiveness of Idealism is that it focuses on Jesus Christ, rather than obsessing over the latest theories on who the antichrist is. Idealism is the majority position in the PCA and most Reformed churches. Kim Riddlebarger and Michael Horton are two of the most well-known Idealists.

The weakness of Idealism is in over-generalizing the Scriptures and missing the intended meaning of specific referents. While we will not be giving a full critique of Idealism, we will, from time to time, point to some Scriptures that do not seem to fit well with Idealism.

2) Historicism (Esch 303)

Historicism interprets most of the prophecies as being fulfilled evenly throughout the history of the church by specific events. That is, the fulfillment of prophecy is not concentrated in a narrow block of time, either in the past or in the future. Rather, prophecy is fulfilled gradually throughout history.

For example, in Revelation 2-3, Jesus writes letters to seven churches in Asia Minor. Historicists view these seven churches as symbolic of seven periods of church history. Thus, the key is to figure out which of the seven letters describe the church today.

Historicism became especially popular in the sixteenth and seventeenth centuries, as many of the Protestants interpreted the book of Revelation as describing their struggle against the Roman church. Thus, the great harlot of Revelation 17 is the Catholic church. The pope is the antichrist.

Historicism was the dominant view during the Reformation and Puritan era. In fact, the original version of the Westminster Confession of Faith names the pope as the antichrist. Many of the greatest theologians in church history were Historicists, with Martin Luther and Jonathan Edwards being two of such giants.

However, there are very few Historicists today. As the church has grown older, most have realized the arbitrariness of applying specific prophesies to contemporary situations. Thus, Historicism is by far the minority position today. As such, we will rarely interact with Historicism in our series on eschatology.

1) Futurism (Esch 302)

Futurism interprets most of the prophecies as still awaiting future fulfillment. All prophecy is “future” when it is written, but a Futurist holds that most of the prophecies are still future today. These prophecies will be fulfilled at the end of history.

The great tribulation, the number of beast, the antichrist are all yet to be fulfilled. They will occur near the end of the world.

The uniqueness of Futurism is their belief in a future “millennium.” That is, Futurists expect Jesus Christ to return and to reign on the earth as King for a long time (perhaps exactly one-thousand years). The millennium is not an era of perfection, as sin will still be present. The eternal state takes place after the millennium.

There are actually two main views of Futurism in our day:

a) Some hold that the millennium is a return to Judaism. That is, God will remove the church from the world and re-establish Israel as a nation on earth, with Jesus Christ ruling in Jerusalem for exactly one thousand years. The temple will be rebuilt, the priesthood will be reestablished, and animal sacrifices will resume.

This form of Futurism is called “Dispensationalism,” and is probably best known today by the popular Left Behind series. John MacArthur and Chuck Swindoll are two of the most well-known Dispensationalists.

b) Other Futurists hold that the millennium is a time of peace and tranquility for the church. Jesus Christ will return to earth and reign as King for a long period of time (perhaps exactly one thousand years), at the end of which, many Jews will be converted. John Piper and Wayne Grudem are two of the most well-known Futurists.

Because Futurism is the dominant approach to eschatology in twenty-first century America, we will be interacting with it at various points throughout our series.

Four Approaches to Eschatology (Esch 301)

One of the challenges about studying eschatology is that there are so many details that we can easily drown in a sea of triviality. It helps to take a step back, to look at the big picture. Before we get into specific passages and specific topics, we need to look at eschatology as a whole, in an overview fashion.

Throughout the history of the church, there have been four basic approaches that have been articulated regarding eschatology. Each of these four approaches makes sense within themselves. Intelligent, godly men have held to each of these four positions.

Each approach begins with a set of principles. Often, these principles are not consciously adopted, but they are unconsciously assumed. They function on the level of presuppositions. That is, they are subconsciously or unknowingly adopted.

We will briefly define each approach before taking a look at each one in detail.

1) Futurism interprets most of the prophecies as still awaiting future fulfillment (hence, “Futurism”), with the bulk of the prophetic texts being fulfilled at the end of history.

2) Historicism interprets most of the prophecies as being fulfilled evenly throughout the history of the church (hence, “Historicism”) by specific events.

3) Idealism interprets most of the prophecies as being fulfilled throughout the history of the church, but in a general way, not in specific events (hence, “Idealism”).

4) Preterism interprets most of the prophecies as already fulfilled in the past (prater is Latin for “past”, hence, the name Preterism), specifically in the first century AD.

Where’s the Triumphant Kingdom? (Esch 208)

The problem for us today is that we do not see the triumphant kingdom. We do not see the stone becoming a mountain, or the mustard seed growing into a tree, or the yeast leavening the loaf.

We do not see the church conquering all the kingdoms of the world. We do not see the enemies of the church being crushed and turned into chaff.

We look at the world and wonder how we should interpret God’s promises. However, this is not how God’s people should think. This is how pagans think.

We need to look at God’s promises and wonder how we should interpret the world.

Many Christians have this exactly backwards. They look at the triumphant promises of God, then look at the decline of our society, and conclude that the triumphant promises must be for another age (Premillennialism) or another realm (Amillennialism).

We need to interpret history through the Bible, not the Bible through history. We need to trust that God got it right. We need the eyes of faith.

The decline of Western civilization is what it is. We have abandoned God, and now, we are paying the price. However, the church is flourishing in other parts of the world.

For example, in China, there are more Christians than there are people in the United States. More are converting each week than there are members in many of our evangelical denominations. Meanwhile, conservative Episcopalians in America are seeking help from the Anglican church in Africa. We are witnessing a shift in the global center of the church.

However, we must not mistake America for the church. God has blessed America like no other nation, but as we speed towards apostasy, we will likely be cursed like no other nation.

Things are getting worse in America and in the west, but things are not getting worse for the church. From the perspective of two millennia of history, we can see the triumph of the church. The church is now alive and well on every continent and in every country. There are relatively few people groups that have never heard the gospel. And, the best is yet to come.

We can be pessimistic about Europe, pessimistic about America, and pessimistic about Western culture. But, we cannot be pessimistic about the church. We are to be unapologetically optimistic about the future of the church.

Jesus Christ is building his church, and nothing will prevail against it. We expect the triumph of the Kingdom of God. This is the message of Daniel, the message of the Psalms, the message of Jesus and the Apostles. This is the message of the Scriptures.

The Second Advent of Jesus (Esch 207)

When this is finished, then Jesus will return.

"For He must reign till He has put all enemies under His feet" (1 Corinthians 15:25).

The return of Jesus marks the end of history.

"But each one in his own order: Christ the firstfruits, afterward those who are Christ’s at His coming. Then comes the end, when He delivers the kingdom to God the Father, when He puts an end to all rule and all authority and power" (1 Corinthians 15:23-24).

Here’s a summary of the major events in the Kingdom of God:

1) The first coming of Jesus Christ (death, resurrection, ascension, Pentecost).

2) The growth of the Kingdom of God and subduing of enemies.

3) The second coming of Jesus Christ.

4) Jesus delivers the Kingdom to God the Father.

We live in the time between the two advents of Jesus Christ. Until his second coming, Jesus Christ is ruling and reigning through the church.

Jesus Builds His Kingdom (Esch 206)

Jesus gave a sterling promise regarding the Kingdom of God.

"And I also say to you that you are Peter, and on this rock I will build My church, and the gates of Hades shall not prevail against it" (Matthew 16:18).

Jesus promises to build his church. Jesus uses a play on words saying, “You are Peter (rock), and on this rock (stone), I will build my church.” Remember, that according to Daniel 2, the Kingdom of God begins with a stone. Again, we also encounter the indestructible nature of the Kingdom of God. Not even the gates of Hades, that is death, will prevail against it. The Kingdom of God will triumph over all of its enemies.

Building the Kingdom
How is Jesus building his Kingdom? "

And Jesus came and spoke to them, saying, 'All authority has been given to Me in heaven and on earth. Go therefore and make disciples of all the nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all things that I have commanded you; and lo, I am with you always, even to the end of the age. Amen." (Matthew 28:18-20).

Jesus ascended to the right hand of God and is ruling and reigning over the universe through the church. The church’s mandate is to make disciples of all the nations. Become a mountain. Grow into a tree. Leaven the entire loaf.

Jesus and the Kingdom of God (Esch 205)

Jesus and John came with the same message.

"In those days John the Baptist came preaching in the wilderness of Judea, and saying, 'Repent, for the kingdom of heaven is at hand!'" (Matthew 3:1-2).

"Now after John was put in prison, Jesus came to Galilee, preaching the gospel of the kingdom of God, and saying, 'The time is fulfilled, and the kingdom of God is at hand. Repent, and believe in the gospel'" (Mark 1:14-15).

Both said that the Kingdom of God was at hand. This meant that the Kingdom of God was near. It was close to being inaugurated.

In Matthew 13, Jesus told a series of parables about the Kingdom of God. We will look at two which particularly correspond with Daniel.

The Parable of the Mustard Seed

"Another parable He put forth to them, saying: 'The kingdom of heaven is like a mustard seed, which a man took and sowed in his field, which indeed is the least of all the seeds; but when it is grown it is greater than the herbs and becomes a tree, so that the birds of the air come and nest in its branches'" (Matthew 13:31-32).

The idea here is that the Kingdom of God starts out small, in fact smaller than any other seeds, but once it is grown, it is greater than all other herbs and becomes a tree.

Jesus highlights the principle that the Kingdom starts inauspiciously, but it grows surprisingly large. This matches what Daniel said about the growth of the Kingdom. It starts as a stone but becomes a mountain, just as a mustard seed becomes a large tree.

The Parable of the Leaven

"Another parable He spoke to them: 'The kingdom of heaven is like leaven, which a woman took and hid in three measures of meal till it was all leavened'" (Matthew 13:33).

Jesus also compared the Kingdom of God to leaven or yeast. Leaven starts out as a proportionately small ingredient in a loaf of bread, but it effect the entire load, causing it to rise. This matches what Daniel said about the growth and the universality of the Kingdom of God. The stone becomes a mountain which fills the earth, just as a pinch of yeast spreads throughout the entire loaf.

Psalm 110 and the Kingdom of God (Esch 204)

The New Testament writers quote Psalm 110:1 more than any other Scripture. This is another key passage to understanding the Kingdom of God.

"The LORD said to my Lord, 'Sit at My right hand, Till I make Your enemies Your footstool'" (Psalm 110:1).

Translators use small capitals in “LORD” to show that David is using God’s personal name, Yahweh. Thus, David wrote, “Yahweh said to my Lord.”

Who is David’s Lord? Does he have any Lord’s but God? No. This is a reference to a distinction among God. We understand that David’s Lord is Jesus. Yahweh is a reference to the Father.

Thus, David is writing that the Father will say to the Son, “Sit at my right hand till I make your enemies your footstool.”

What does it mean “till I make Your enemies Your footstool?” This is common battle language to describe the defeat of enemies. The defeated kings would be brought before the victor, and the victor would place his foot on their neck, signifying total victory.

Thus, Jesus will sit down at the Father’s right hand and stay there until the Father has defeated all of Jesus’ enemies.

We learn three significant things from this verse:

1) Jesus will sit at God’s right hand at a certain point in time. This is a reference to the ascension, as multiple passages make clear (Mark 16:19; Acts 23:32-36; Acts 5:30-31; Romans 8:34; Colossians 3:1; Hebrews 1:1-3; 8:1; 10:12-13; 12:2).

2) When Jesus first sits at God’s right hand, not all of his enemies are defeated. This was true of Jesus’ ascension.

3) Jesus will sit at God’s right hand until a certain point in time – namely, until God defeats all of his enemies. Thus, Jesus is still at God’s right hand until his enemies are defeated.
This integrates well with what we learned from Daniel 2 and 7.

a) The Kingdom of God is established at the ascension of Jesus: when the Son of Man comes to the Ancient of Days (Daniel 7) is also when David’s Lord sits at the right hand of Yahweh (Psalm 110).

b) The Kingdom of God grows: the stone becomes a mountain and fills the whole earth (Daniel 2) as all God’s enemies are subdued (Psalm 110).

This triumphal expectation carries forward into the gospels, yet Jesus adds to our understanding of the Kingdom of God.

Daniel 7 and the Kingdom of God (Esch 203)

In the seventh chapter of Daniel, he sees a vision of four beasts: a lion, a bear, a leopard, and an unspecified beast. These symbols are explained to Daniel.

"Those great beasts, which are four, are four kings which arise out of the earth. But the saints of the Most High shall receive the kingdom, and possess the kingdom forever, even forever and ever" (Daniel 7:17-18).

The four beasts represent four kingdoms, the same four kingdoms which Nebuchadnezzar saw in his dream.

1. The Lion = Babylon

2. The Bear = Persia

3. The Leopard = Greece

4. The Beast = Rome

However, the kingdom will be given to the saints of the Most High forever. This is described further at the end of the chapter.

"Then the kingdom and dominion,

And the greatness of the kingdoms under the whole heaven,

Shall be given to the people, the saints of the Most High.

His kingdom is an everlasting kingdom,

And all dominions shall serve and obey Him" (Daniel 7:27).

Again, the Kingdom of God will be everlasting and universal.

In the midst of his vision of the four beasts, Daniel also has a vision of the Ancient of Days and the Son of Man.

"I was watching in the night visions,

And behold, One like the Son of Man,

Coming with the clouds of heaven!

He came to the Ancient of Days,

And they brought Him near before Him.

Then to Him was given dominion and glory and a kingdom,

That all peoples, nations, and languages should serve Him.

His dominion is an everlasting dominion,

Which shall not pass away,

And His kingdom the one

Which shall not be destroyed" (Daniel 7:13-14).

The Ancient of Days is God. The Son of Man is Jesus. Daniel saw a vision of God the Father and Jesus Christ.

The Ancient of Days was sitting on his heavenly throne (Daniel 7:9-10). The Son of Man is “coming with the clouds of heaven.” Many think this is a description of Jesus coming to the earth. However, this is incorrect. The Son of Man does not come from the Ancient of Days. He comes to the Ancient of Days.

At this moment, the Ancient of Days gives the Son of Man a kingdom, which is described as universal, eternal, indestructible. This is the same Kingdom of God that has been described throughout the book of Daniel.

Daniel 7:13-14 provides the point in time of the establishment of the Kingdom of God: when the Son of Man comes to the Ancient of Days. This is a description of the ascension. When Jesus ascended to heaven, he ascended to the throne of the universe. He was placed at the right hand of God.

Daniel 2 and the Kingdom of God (Esch 202)

In the second chapter of Daniel, King Nebuchadnezzar has a dream of a great image made of gold, silver, bronze, and iron. Daniel explains that these four materials represent four successive kingdoms that will rule the earth.

Daniel then tells Nebuchadnezzar that Babylon is the head of gold, which is the first kingdom. We can easily figure out what the other three kingdoms were.

1. Gold = Babylon
2. Silver = Persia
3. Bronze = Greece
4. Iron = Rome

However, Daniel also speaks of another kingdom.

"And in the days of these kings the God of heaven will set up a kingdom which shall never be destroyed; and the kingdom shall not be left to other people; it shall break in pieces and consume all these kingdoms, and it shall stand forever" (Daniel 2:44).

From this statement, we learn a couple of important details about the Kingdom of God.

1) God will set up a kingdom “in the days of these kings.” During the reign of Babylon, Persia, Greece, or Rome, God will set up a kingdom. Initially, this means the kingdom of God began sometime between 604 BC (the date of the prophecy) and AD 476 (the fall of the Roman Empire).

2) The Kingdom of God will be indestructible, never-abandoned, triumphant, universal, and eternal.

We learn more about the Kingdom of God when we examine what happened to the image that Nebuchadnezzar saw.

"You watched while a stone was cut out without hands, which struck the image on its feet of iron and clay, and broke them in pieces. Then the iron, the clay, the bronze, the silver, and the gold were crushed together, and became like chaff from the summer threshing floors; the wind carried them away so that no trace of them was found. And the stone that struck the image became a great mountain and filled the whole earth" (Daniel 2:34-35).

From this, we learn a couple of more details about the Kingdom of God:

1) A stone shatters the image. What is this “stone cut without hands”? This is an obvious reference to the Kingdom of God that “breaks in pieces and consumes all these kingdoms.”

2) The stone becomes a great mountain and fills the whole earth. The Kingdom of God starts as a stone, then becomes a mountain, filling the earth. Thus, the Kingdom of God begins small (a stone) and grows larger (a mountain) and eventually fills the whole earth.

Thus, from Daniel 2, we derive a globally triumphant expectation for the Kingdom of God.

Daniel and the Kingdom of God (Esch 201)

The preeminent theme of Daniel is the Kingdom of God. Daniel reveals some absolutely crucial details about the chronology of the Kingdom of God. If you miss these details, then you will completely misunderstand what Jesus and the apostles say about the Kingdom of God.

We are going to look briefly at the second and seventh chapters of Daniel. Each chapter contains some crucial information about the Kingdom of God. We will then examine a few other passages that illuminate our understanding of the Kingdom of God.

What is Eschatology About? (Esch 105)

What is eschatology about? What is the center of Biblical eschatology?

"The Revelation of Jesus Christ" (Revelation 1:1).

As Jesus indicates, the book of Revelation is about Jesus Christ. Eschatology is about Jesus Christ. He is the center of everything and all that we do.

An eschatological scheme which focuses on the nation of Israel or current events is off-center. The center of everything is Jesus Christ. Eschatology must be primarily about Jesus Christ and what he has done or will do in the future.

Israel and the Church

One of the major issues that affects eschatology is our view of Israel and the church.

The most popular view in America teaches that God will remove the church from the world and re-establish the nation of Israel on earth. Obviously, this view relies upon making a hard distinction between Israel and the church. However, this distinction is not found in the Bible.

In 2007, we spent eight weeks studying this issue and published the booklet Jesus, Israel, and the Church to set forth the argument that the church is the continuation of what God began with Israel. We are not going to rehash all of this here. If you have never studied this issue, you can find a copy here.

Our working assumption is that Israel was the church and the church is now Israel. There is one people of God throughout history. God made promises to his people before Christ, and God will fulfill these promises to his people.

Our Approach to Eschatology (Esch 104)

Eschatology is one of the most controversial subjects within the church. This does not mean that we should avoid eschatology, but only that we should approach it carefully.

Our main goal is to provide a road map for you, so that as you read the Bible and study, you will be able to understand the Bible more fully.

Thus, our approach is going to be mainly positive. We are not going to spend a lot of time examining and critiquing various eschatological views. The purpose of our study is not to slam other positions.

This means that we are not going to make a balanced presentation. We are not going to present all of the views and make each one sound enticing. We will not be offering an eschatological smorgasbord.

We are going to present one view and when necessary, we will briefly critique other views. For instance, when we get to 1 Thessalonians 4:13-18, we are going to explain why we think that the rapture and the second coming are the same event. We are also going to have to critique the popular view that the rapture and the second coming are different events.

Learning almost always involves replacing existing knowledge with new knowledge. We are constantly correcting our thinking. Very little of our learning is obtaining brand new information. Thus, it will be important to both present positive evidence for our view and negative evidence against other views. However, we will only do this as necessary.

Why Study Eschatology? (Esch 103)

As an answer to the eschatological-agnostic, here are a couple of specific reasons why we should study eschatology.

1) All Scripture is Profitable
Paul gives us the first reason for us to eschatology.

“All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness, that the man of God may be complete, thoroughly equipped for every good work” (2 Timothy 3:16-17).

All Scripture is profitable. As Paul says, it is all important so that we may be complete and thoroughly equipped for every good work.

When God breathed his Scriptures, he did not waste any breath. All of the Bible is important. If God told us something, then we should seek to understand it.

We do not have the authority of picking and choosing which parts of the Bible we would like to emphasize or ignore. All of Scripture is profitable. This means that the Olivet Discourse is profitable. The book of Revelation is profitable. These are all essential for making us complete and thoroughly equipped for every good work.

Now, most of eschatology does fall into the category of a non-essential. By this we mean that holding to a correct eschatological view will not save you.

However, in no way does this mean that eschatology is unimportant. “Essentials” and “non-essentials” are man-made categories to describe the gospel.

While eschatology does not save us, eschatology does affect our sanctification. The more we understand God’s word, the more we have an opportunity for sanctification and glorifying God.

2) Revelation Promises a Blessing
Seven times in the book of revelation, blessing is promised. This is not surprising since the number seven plays a large roll in Revelation.

Two of these promises of blessing are at the beginning and at the end of Revelation.

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

“Behold, I am coming quickly! Blessed is he who keeps the words of the prophecy of this book” (Revelation 22:7).

Revelation begins and ends with Jesus promising a blessing to those who hear and obey his book. I often hear people say that Revelation is too confusing and that we should not even try to understand it. This goes precisely against what Jesus says. Blessing awaits!

Searching for Eschatological Balance (Esch 102)

Eschatological Extremes
As we undertake our study in eschatology, we need to avoid two extremes.

1) Eschatology is Everything
Because eschatology is such an exciting subject, some people go overboard. Eschatology becomes an obsession. Every passage of the Bible seems to be about eschatology. Every book read is about eschatology. Every conversation turns to eschatology.

They become “prophecy experts,” studying eschatology to the exclusion of everything else. They follow the situation in the Middle East carefully, trying to see how every event fits into their prophetic calendar.

Obviously, this kind of an unbalanced approach to the Scriptures leads to an unbalanced approach to life.

2) Eschatology is Nothing
Perhaps as a reaction against the over-zealousness of “prophecy experts,” many have adopted an agnostic approach to eschatology. Their attitude is, “Studying eschatology is pointless. It doesn’t matter what I believe about the end times. Jesus wins in the end, right?”

While there is some truth to such sentiments, this is also an unbalanced approach to the Scriptures.

Eschatological Balance
Eschatology is one of the most confusing issues in the contemporary church. However, we do not solve this problem by either over-emphasizing or under-emphasizing eschatology. Our goal is to be balanced in our approach. How can we achieve such balance?

The Scriptures are our guide. We derive balance from the Scriptures. We ought to speak of eschatology as little or as often as the word of God does.

What is Eschatology? (Esch 101)

In January, our church started a series of classes on Eschatology. I will be publishing the notes on this blog over the next couple of months. Enjoy!

This morning, we begin a new series on Eschatology.

The word eschatology is made up of two words: eschaton = end; logos = study. Eschatology is a study of the end, or as is usually stated, a study of the end times.

Traditionally, eschatology has been concerned with the second coming of Christ, the resurrection, the final judgment, and the eternal state.

Popularly, eschatology focuses on the rebirth of the nation of Israel, the tribulation, the rapture, and the millennium.

As there is much confusion over these issues, we will be spending the next few months sorting all of this out. We will not be able to cover every detail or look at every passage, but we do plan to focus on some of the principle eschatological texts including:

• Daniel 2, 7, 9
• The Olivet Discourse (Matthew 24-25; Mark 13; Luke 21)
• 1 Thessalonians 4-5; 2 Thessalonians 2
• The Book of Revelation

We will also touch on other eschatological texts such as:

• Ezekiel 40-48
• Zechariah 14
• 2 Peter 3
• 1 John 2

Postmillennialism: Alive and Well on Planet Earth

How could anyone be a postmillennialist today? The world is obviously getting worse and worse and worse. All we are waiting for now is the final apostasy of the church so that God can rapture the faithful remnant out the world. It is a well-known fact that postmillennialism only gains in popularity before the turn of the century, when everyone is brimming with hope for a new century. Now that we are well into a new century and a new millennium, no one could possibly be optimistic about the future. Postmillennialism is dead.

Actually, postmillennialism is alive and well on planet earth, even in the 21st century, even with the dark clouds of economic disaster overhead.

I am an unabashed postmillennialist. I have many friends who are likewise eschatological optimists. Although the current majority report among Reformed folk is Amillennialism, it has not always been this way, not will it always be this way. Postmillennialism is on the rise!

God's word presents the Kingdom of God as triumphant. Premillennialists postpone this triumph until the second coming of Christ and are pessimistic about the Kingdom of God until then. Amillennialists relegate this triumph to heaven and are pessimistic about the Kingdom of God on earth. Thus, the triumph of the Kingdom of God is either for another era (Premillennialism) or for another realm (Amillennialism). Both of these are radically mistaken. The triumph of the Kingdom of God will happen in our current era and on the earth.

The preeminent theme of Daniel is the Kingdom of God. Daniel reveals some absolutely crucial details about the chronology of the Kingdom of God. If you miss these details, then you will completely misunderstand what Jesus and the apostles say about the Kingdom of God.

We are going to look briefly at the second and seventh chapters of Daniel. Each chapter contains some crucial information about the Kingdom of God. We will then examine a few other passages that illuminate our understanding of the Kingdom of God.

Daniel 2
In the second chapter of Daniel, King Nebuchadnezzar has a dream of a great image made of gold, silver, bronze, and iron. Daniel explains that these four materials represent four successive kingdoms that will rule the earth.

Daniel then tells Nebuchadnezzar that Babylon is the head of gold, which is the first kingdom. We can easily figure out what the other three kingdoms were.

1. Gold = Babylon
2. Silver = Persia
3. Bronze = Greece
4. Iron = Rome

However, Daniel also speaks of another kingdom.

"And in the days of these kings the God of heaven will set up a kingdom which shall never be destroyed; and the kingdom shall not be left to other people; it shall break in pieces and consume all these kingdoms, and it shall stand forever" (Daniel 2:44).

From this statement, we learn a couple of important details about the Kingdom of God.

1) God will set up a kingdom “in the days of these kings.” During the reign of Babylon, Persia, Greece, or Rome, God will set up a kingdom. Initially, this means the kingdom of God began sometime between 604 BC (the date of the prophecy) and AD 476 (the fall of the Roman Empire).

2) The Kingdom of God will be indestructible, never-abandoned, triumphant, universal, and eternal.

We learn more about the Kingdom of God when we examine what happened to the image that Nebuchadnezzar saw.

"You watched while a stone was cut out without hands, which struck the image on its feet of iron and clay, and broke them in pieces. Then the iron, the clay, the bronze, the silver, and the gold were crushed together, and became like chaff from the summer threshing floors; the wind carried them away so that no trace of them was found. And the stone that struck the image became a great mountain and filled the whole earth" (Daniel 2:34-35).

From this, we learn a couple of more details about the Kingdom of God:

1) A stone shatters the image. What is this “stone cut without hands”? This is an obvious reference to the Kingdom of God that “breaks in pieces and consumes all these kingdoms.”

2) The stone becomes a great mountain and fills the whole earth. The Kingdom of God starts as a stone, then becomes a mountain, filling the earth. Thus, the Kingdom of God begins small (a stone) and grows larger (a mountain) and eventually fills the whole earth.

Thus, from Daniel 2, we derive a globally triumphant expectation for the Kingdom of God.

Daniel 7
In the seventh chapter of Daniel, he sees a vision of four beasts: a lion, a bear, a leopard, and an unspecified beast. These symbols are explained to Daniel.

"Those great beasts, which are four, are four kings which arise out of the earth. But the saints of the Most High shall receive the kingdom, and possess the kingdom forever, even forever and ever" (Daniel 7:17-18).

The four beasts represent four kingdoms, the same four kingdoms which Nebuchadnezzar saw in his dream.

1. The Lion = Babylon
2. The Bear = Persia
3. The Leopard = Greece
4. The Beast = Rome

However, the kingdom will be given to the saints of the Most High forever. This is described further at the end of the chapter.

"Then the kingdom and dominion,
And the greatness of the kingdoms under the whole heaven,
Shall be given to the people, the saints of the Most High.
His kingdom is an everlasting kingdom,
And all dominions shall serve and obey Him" (Daniel 7:27).

Again, the Kingdom of God will be everlasting and universal.

In the midst of his vision of the four beasts, Daniel also has a vision of the Ancient of Days and the Son of Man.

"I was watching in the night visions,
And behold, One like the Son of Man,
Coming with the clouds of heaven!
He came to the Ancient of Days,
And they brought Him near before Him.
Then to Him was given dominion and glory and a kingdom,
That all peoples, nations, and languages should serve Him.
His dominion is an everlasting dominion,
Which shall not pass away,
And His kingdom the one
Which shall not be destroyed" (Daniel 7:13-14).

The Ancient of Days is God. The Son of Man is Jesus. Daniel saw a vision of God the Father and Jesus Christ.

The Ancient of Days was sitting on his heavenly throne (Daniel 7:9-10). The Son of Man is “coming with the clouds of heaven.” Many think this is a description of Jesus coming to the earth. However, this is incorrect. The Son of Man does not come from the Ancient of Days. He comes to the Ancient of Days.

At this moment, the Ancient of Days gives the Son of Man a kingdom, which is described as universal, eternal, indestructible. This is the same Kingdom of God that has been described throughout the book of Daniel.

Daniel 7:13-14 provides the point in time of the establishment of the Kingdom of God: when the Son of Man comes to the Ancient of Days. This is a description of the ascension. When Jesus ascended to heaven, he ascended to the throne of the universe. He was placed at the right hand of God.

Psalm 110
The New Testament writers quote Psalm 110:1 more than any other Scripture. This is another key passage to understanding the Kingdom of God.

"The LORD said to my Lord, 'Sit at My right hand, Till I make Your enemies Your footstool'" (Psalm 110:1).

Translators use small capitals in “LORD” to show that David is using God’s personal name, Yahweh. Thus, David wrote, “Yahweh said to my Lord.”

Who is David’s Lord? Does he have any Lord’s but God? No. This is a reference to a distinction among God. We understand that David’s Lord is Jesus. Yahweh is a reference to the Father.

Thus, David is writing that the Father will say to the Son, “Sit at my right hand till I make your enemies your footstool.”

What does it mean “till I make Your enemies Your footstool?” This is common battle language to describe the defeat of enemies. The defeated kings would be brought before the victor, and the victor would place his foot on their neck, signifying total victory.

Thus, Jesus will sit down at the Father’s right hand and stay there until the Father has defeated all of Jesus’ enemies.

We learn three significant things from this verse:

1) Jesus will sit at God’s right hand at a certain point in time. This is a reference to the ascension, as multiple passages make clear (Mark 16:19; Acts 23:32-36; Acts 5:30-31; Romans 8:34; Colossians 3:1; Hebrews 1:1-3; 8:1; 10:12-13; 12:2).

2) When Jesus first sits at God’s right hand, not all of his enemies are defeated. This was true of Jesus’ ascension.

3) Jesus will sit at God’s right hand until a certain point in time – namely, until God defeats all of his enemies. Thus, Jesus is still at God’s right hand until his enemies are defeated.
This integrates well with what we learned from Daniel 2 and 7.

a) The Kingdom of God is established at the ascension of Jesus: when the Son of Man comes to the Ancient of Days (Daniel 7) is also when David’s Lord sits at the right hand of Yahweh (Psalm 110).

b) The Kingdom of God grows: the stone becomes a mountain and fills the whole earth (Daniel 2) as all God’s enemies are subdued (Psalm 110).

This triumphal expectation carries forward into the gospels, yet Jesus adds to our understanding of the Kingdom of God.

Jesus and the Kingdom
Jesus and John came with the same message.

" In those days John the Baptist came preaching in the wilderness of Judea, and saying, 'Repent, for the kingdom of heaven is at hand!'" (Matthew 3:1-2).

"Now after John was put in prison, Jesus came to Galilee, preaching the gospel of the kingdom of God, and saying, 'The time is fulfilled, and the kingdom of God is at hand. Repent, and believe in the gospel'" (Mark 1:14-15).

Both said that the Kingdom of God was at hand. This meant that the Kingdom of God was near. It was close to being inaugurated.

In Matthew 13, Jesus told a series of parables about the Kingdom of God. We will look at two which particularly correspond with Daniel.

The Parable of the Mustard Seed

"Another parable He put forth to them, saying: 'The kingdom of heaven is like a mustard seed, which a man took and sowed in his field, which indeed is the least of all the seeds; but when it is grown it is greater than the herbs and becomes a tree, so that the birds of the air come and nest in its branches'" (Matthew 13:31-32).

The idea here is that the Kingdom of God starts out small, in fact smaller than any other seeds, but once it is grown, it is greater than all other herbs and becomes a tree.

Jesus highlights the principle that the Kingdom starts inauspiciously, but it grows surprisingly large. This matches what Daniel said about the growth of the Kingdom. It starts as a stone but becomes a mountain, just as a mustard seed becomes a large tree.

The Parable of the Leaven

"Another parable He spoke to them: 'The kingdom of heaven is like leaven, which a woman took and hid in three measures of meal till it was all leavened'" (Matthew 13:33).

Jesus also compared the Kingdom of God to leaven or yeast. Leaven starts out as a proportionately small ingredient in a loaf of bread, but it effect the entire load, causing it to rise. This matches what Daniel said about the growth and the universality of the Kingdom of God. The stone becomes a mountain which fills the earth, just as a pinch of yeast spreads throughout the entire loaf.

Jesus’ Promise
Jesus gave a sterling promise regarding the Kingdom of God.

"And I also say to you that you are Peter, and on this rock I will build My church, and the gates of Hades shall not prevail against it" (Matthew 16:18).

Jesus promises to build his church. Jesus uses a play on words saying, “You are Peter (rock), and on this rock (stone), I will build my church.” Remember, that according to Daniel 2, the Kingdom of God begins with a stone. Again, we also encounter the indestructible nature of the Kingdom of God. Not even the gates of Hades, that is death, will prevail against it. The Kingdom of God will triumph over all of its enemies.

Building the Kingdom
How is Jesus building his Kingdom?

"And Jesus came and spoke to them, saying, 'All authority has been given to Me in heaven and on earth. Go therefore and make disciples of all the nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all things that I have commanded you; and lo, I am with you always, even to the end of the age. Amen." (Matthew 28:18-20).

Jesus ascended to the right hand of God and is ruling and reigning over the universe through the church. The church’s mandate is to make disciples of all the nations. Become a mountain. Grow into a tree. Leaven the entire loaf.

The Second Advent of Jesus
When this is finished, then Jesus will return.

"For He must reign till He has put all enemies under His feet" (1 Corinthians 15:25).

The return of Jesus marks the end of history.

"But each one in his own order: Christ the firstfruits, afterward those who are Christ’s at His coming. Then comes the end, when He delivers the kingdom to God the Father, when He puts an end to all rule and all authority and power" (1 Corinthians 15:23-24).

Here’s a summary of the major events in the Kingdom of God:

1) The first coming of Jesus Christ (death, resurrection, ascension, Pentecost).
2) The growth of the Kingdom of God and subduing of enemies.
3) The second coming of Jesus Christ.
4) Jesus delivers the Kingdom to God the Father.

We live in the time between the two advents of Jesus Christ. Until his second coming, Jesus Christ is ruling and reigning through the church.

Where’s the Triumphant Kingdom?
The problem for us today is that we do not see the triumphant kingdom. We do not see the stone becoming a mountain, or the mustard seed growing into a tree, or the yeast leavening the loaf.

We do not see the church conquering all the kingdoms of the world. We do not see the enemies of the church being crushed and turned into chaff.

We look at the world and wonder how we should interpret God’s promises. However, this is not how God’s people should think. This is how pagans think.

We need to look at God’s promises and wonder how we should interpret the world.

Many Christians have this exactly backwards. They look at the triumphant promises of God, then look at the decline of our society, and conclude that the triumphant promises must be for another age (Premillennialism) or another realm (Amillennialism).

We need to interpret history through the Bible, not the Bible through history. We need to trust that God got it right. We need the eyes of faith.

The decline of Western civilization is what it is. We have abandoned God, and now, we are paying the price. However, the church is flourishing in other parts of the world.

For example, in China, there are more Christians than there are people in the United States. More are converting each week than there are members in many of our evangelical denominations. Meanwhile, conservative Episcopalians in America are seeking help from the Anglican church in Africa. We are witnessing a shift in the global center of the church.

However, we must not mistake America for the church. God has blessed America like no other nation, but as we speed towards apostasy, we will likely be cursed like no other nation.

Things are getting worse in America and in the west, but things are not getting worse for the church. From the perspective of two millennia of history, we can see the triumph of the church. The church is now alive and well on every continent and in every country. There are relatively few people groups that have never heard the gospel. And, the best is yet to come.

We can be pessimistic about Europe, pessimistic about America, and pessimistic about Western culture. But, we cannot be pessimistic about the church. We are to be unapologetically optimistic about the future of the church.

Jesus Christ is building his church, and nothing will prevail against it. We expect the triumph of the Kingdom of God. This is the message of Daniel, the message of the Psalms, the message of Jesus and the Apostles. This is the message of the Scriptures.

The reports of the death of Postmillennialism have been greatly exaggerated. Postmillennialism is alive and well on planet earth.

The Right Hand of God

Here is the sermon I preached yesterday for Ascension.

Today is known as Ascension. We are celebrating Jesus Christ ascending into heaven.

Ascension Day is forty days after Easter, which means that technically, Ascension Day is always on a Thursday. Some churches hold services on Thursday to celebrate Ascension, but most churches celebrate on the next Sunday, which is six weeks after Easter.

To many people, the word ascension means “to go up,” as in to ascend a ladder or staircase. In this sense, Jesus did ascend on a cloud. His disciples were left looking “up” in the sky to where Jesus had ascended.

However, there is a more profound meaning to the word ascend. When a prince is crowned as king, he is said to have ascended to the office of king. In history books, we read about such and such a king ascending to the throne. Since the king is the “highest” office, the word ascend is appropriate to the action.

When Jesus ascended to heaven, both of these definitions of ascend were fulfilled. Jesus literally rose into the clouds and was taken up into heaven. He physically ascended. The disciples were left looking up at the clouds where he departed.

Moreover, when Jesus ascended to heaven, this also marked his ascension to the throne of King. He sat down at the right hand of God and received a kingdom. He became King.

So, for Jesus, his ascension into heaven was also his ascension to the throne of the Universe as the King.

Therefore, as we celebrate Ascension today, we are doing far more than just remembering the occasion when Jesus rose on a cloud into heaven.

Today, we celebrate the crowning of Jesus Christ as the King of Kings and the Lord of Lords.

The Right Hand of God
This morning, we are going to trace an Ascension theme through the Scriptures. We are going to look at what it means that Jesus is currently at the right hand of God.

This truth is well-known to us, but the church as a whole regularly misses the full impact of this truth.

The phrase “Right Hand of God” appears eight times in the NT. This concept is referenced a minimum of twenty times. We are going to be examining many of these this morning, but we will start by reading Mark’s brief account of the ascension.

"So then, after the Lord had spoken to them, He was received up into heaven, and sat down at the right hand of God" (Mark 16:19).

What does it mean that Jesus is at the right hand of God?

The Blessing of the Right Hand
We do understand that the right hand is a place of blessing.

Jacob Blessed Ephraim
When Joseph brought his sons to Jacob for a blessing, Jacob blessed the younger instead of the older by putting his right hand on the younger son, Ephraim.

"And Joseph said to his father, 'Not so, my father, for this one is the firstborn; put your right hand on his head.' But his father refused and said, 'I know, my son, I know. He also shall become a people, and he also shall be great; but truly his younger brother shall be greater than he, and his descendants shall become a multitude of nations'" (Genesis 48:18-19).

The right hand was the place of blessing.

Jesus Will Bless the Sheep
At the final judgment, Jesus will place the sheep at His right hand.

"And He will set the sheep on His right hand, but the goats on the left. Then the King will say to those on His right hand, 'Come, you blessed of My Father, inherit the kingdom prepared for you from the foundation of the world'" (Matthew 25:33-34).

We understand from these passages and others that the right hand is the hand of blessing. However, the fact that Jesus is at the right hand of God means far more than simply he is blessed.

Let’s go back to the Scriptures and determine what this means. Where does this concept come from? Who talks about Jesus being at the right hand of God.

Psalm 110
David was the first one to write about Jesus sitting at the right hand of God.

"Yahweh said to my Lord, 'Sit at My right hand, Till I make Your enemies Your footstool'" (Psalm 110:1).

The New Testament writers quote Psalm 110:1 more than any other OT text. This verse must contain a foundational theme for understanding the New Testament.

This verse is easy to misunderstand. The Lord said to my Lord. Yahweh said to my Lord. Yahweh said to David’s Lord.

Who is David’s Lord? Does he have any Lord’s but God? No.

This is a reference to a distinction among God. We understand that David’s Lord is Jesus. Yahweh is a reference to the Father.

Thus, David is writing that the Father will say to the Son, “Sit at my right hand till I make your enemies your footstool.”

We learn two significant things from this verse:
1) Jesus will sit at God’s right hand at a certain point in time.
2) Jesus will sit at God’s right hand until a certain point in time – namely, until God makes all of Jesus’ enemies “his footstool.”

What does it mean “till I make Your enemies Your footstool?” This is common battle language to describe the defeat of enemies. The defeated kings would be brought before the victor, and the victor would place his foot on their neck, signifying total victory.

Thus, Jesus will sit down at the Father’s right hand and stay there until the Father has defeated all of Jesus’ enemies.

We now have three remaining questions related to chronology:
1) When did Jesus sit or when will he sit at the right hand of God?
2) When did the Father or when will the Father defeat all of Jesus’ enemies?
3) What happens after the Father defeats all of Jesus’ enemies?

1) When Did Jesus Sit at the RH of God?
When did Jesus sit down at the right hand of God? Think back to the brief description of Mark.

"So then, after the Lord had spoken to them, He was received up into heaven, and sat down at the right hand of God" (Mark 16:19).

After Jesus was ascended, he sat down at the right hand of God. Mark holds that Psalm 110:1 began to be fulfilled in the ascension.

Peter says the same thing at Pentecost, even quoting Psalm 110.

"This Jesus God has raised up, of which we are all witnesses. Therefore being exalted to the right hand of God, and having received from the Father the promise of the Holy Spirit, He poured out this which you now see and hear. For David did not ascend into the heavens, but he says himself: 'The Lord said to my Lord, "Sit at My right hand, Till I make Your enemies Your footstool."' Therefore let all the house of Israel know assuredly that God has made this Jesus, whom you crucified, both Lord and Christ" (Acts 2:32-36).

Peter said the same thing to the Jewish Council.

"The God of our fathers raised up Jesus whom you murdered by hanging on a tree. Him God has exalted to His right hand to be Prince and Savior, to give repentance to Israel and forgiveness of sins" (Acts 5:30-31).

Paul says that Jesus is currently at the right hand of God.

"Who is he who condemns? It is Christ who died, and furthermore is also risen, who is even at the right hand of God, who also makes intercession for us" (Romans 8:34).

"If then you were raised with Christ, seek those things which are above, where Christ is, sitting at the right hand of God" (Colossians 3:1).

The author of Hebrews says that Jesus sat at the right hand of God at his ascension.

"God, who at various times and in various ways spoke in time past to the fathers by the prophets, has in these last days spoken to us by His Son, whom He has appointed heir of all things, through whom also He made the worlds; who being the brightness of His glory and the express image of His person, and upholding all things by the word of His power, when He had by Himself purged our sins, sat down at the right hand of the Majesty on high" (Hebrews 1:1-3).

"Now this is the main point of the things we are saying: We have such a High Priest, who is seated at the right hand of the throne of the Majesty in the heavens" (Hebrews 8:1).

"Looking unto Jesus, the author and finisher of our faith, who for the joy that was set before Him endured the cross, despising the shame, and has sat down at the right hand of the throne of God" (Hebrews 12:2).

What is Jesus Doing at the Right Hand of God?
Some have the idea that Jesus is sitting at the right hand of God, biding his time, waiting to return to the earth so that he can set up his kingdom on earth. However, this is not what the Scriptures teach.

Jesus has already been given all authority.

"And Jesus came and spoke to them, saying, 'All authority has been given to Me in heaven and on earth'" (Matthew 28:18).

Just before Jesus was ascending, he told the disciples that all authority in heaven and earth were given to him.

Peter affirms this:

"Who has gone into heaven and is at the right hand of God, angels and authorities and powers having been made subject to Him" (1 Peter 3:22).

All authority has been given to Jesus Christ.

Paul goes further:

"Which He worked in Christ when He raised Him from the dead and seated Him at His right hand in the heavenly places, far above all principality and power and might and dominion, and every name that is named, not only in this age but also in that which is to come. And He put all things under His feet, and gave Him to be head over all things to the church, which is His body, the fullness of Him who fills all in all" (Ephesians 1:20-23).

Paul makes it explicit that because Jesus is at the right hand of God, he is now ruling over the universe. He is over every other power and over every other name. All things have been placed under his feet.

2) When Will the Father Defeat All of Jesus’ Enemies?

Now that we have confirmed that Jesus is sitting at the right hand of God, we need to ask, how long will Jesus sit at the right hand of God? The answer is until God defeats all of Jesus’ enemies.

The author of Hebrews states this:

"But this Man, after He had offered one sacrifice for sins forever, sat down at the right hand of God, from that time waiting till His enemies are made His footstool" (Hebrews 10:12-13).

Jesus is at the right hand of God waiting until his enemies are defeated.

Now, waiting does not describe all that Jesus is doing. He is interceding for us. He is ruling over his Kingdom. He is building his church.

"And I also say to you that you are Peter, and on this rock I will build My church, and the gates of Hades shall not prevail against it" (Matthew 16:18).

Jesus is building his church. We are his temple. He dwells in us through his Spirit, and we are being used by him to spread his kingdom.

In other words, how is God defeating all of Jesus’ enemies? This received an initial fulfillment in the first century as God destroyed the temple and Jerusalem.

The book of Revelation describes the destruction of the great harlot, which is Jerusalem. In a mighty way Jesus’ enemies were literally destroyed in ad 70.

Yet, this does not describe the complete fulfillment of Psalm 110:1. Jesus continues to have enemies today. There are many who hate the Jesus and the gospel.

How is Jesus defeating his enemies? Through the gospel, through the spread of the church.

"And I also say to you that you are Peter, and on this rock I will build My church, and the gates of Hades shall not prevail against it. And I will give you the keys of the kingdom of heaven, and whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven" (Matthew 16:18-19).

Jesus said that he would build his church on the foundation of the apostles and prophets. He continues to build the church and to rule it by his Spirit working through us.

We are ruling and reigning with Jesus Christ right now. We are participating in the kingship of Jesus at this moment.

We are worshiping him as our King. As we go out from here, our task is to declare to the nations that there is one King. We are to disciple the nations, to bring them to the feet of King Jesus.

So, Jesus is reigning from heaven at the right hand of God. We do not know how long this will take, but he will stay there until all his enemies are defeated.

3) What Happens after All of Jesus’ Enemies are Defeated?

Jesus said that he would return.

"For the kingdom of heaven is like a man traveling to a far country, who called his own servants and delivered his goods to them" (Matthew 25:14).

"After a long time the lord of those servants came and settled accounts with them" (Matthew 25:19).

An angel explained it to the disciples like this:

"Men of Galilee, why do you stand gazing up into heaven? This same Jesus, who was taken up from you into heaven, will so come in like manner as you saw Him go into heaven" (Acts 1:11).

After Jesus’ enemies are defeated, then Jesus will return to the earth.

When will Jesus return? The Bible teaches us that we need to be agnostic when it comes to predicting when Jesus will return. We do not know.

I believe that Jesus could return right now. The Father could cataclysmically and catastrophically defeat Jesus’ enemies in one moment, just like he did in ad 70.

I also believe that Jesus could return a long ways from now, perhaps thousands or millions of years from now. As one pastor quipped, we may still be in the early church. The Father could gradually defeat all of his enemies.

However, Jesus will remain in heaven until all his enemies are defeated. Only then will he return.

Paul describes what happens at his return after enemies have been defeated.

"Then comes the end, when He delivers the kingdom to God the Father, when He puts an end to all rule and all authority and power. For He must reign till He has put all enemies under His feet" (1 Corinthians 15:24-25).

After Jesus’ enemies are defeated. The Father has placed everything under Jesus’ feet, and then Jesus returns to the earth, executes the final judgment, and then delivers this kingdom back to God the Father.

We see that history is fulfilled in God defeating and subduing all of Jesus’ enemies. Then Jesus returns to earth, judges the nations, completes the final unification of heaven and earth.

Then Jesus turns and gives the kingdom back to God as a gift.

"Now when all things are made subject to Him, then the Son Himself will also be subject to Him who put all things under Him, that God may be all in all" (1 Corinthians 15:28).

The purpose of history is that God may be all in all. The purpose of history is the glory of God.

The chief end of the universe is to glorify God and to enjoy him forever.

Daniel 9 (The Seventy Weeks - part one)

The seventy weeks of Daniel are the fount of much debate about eschatology. Many solutions have been offered, but most are speculative and difficult to prove. I am not going to offer a comprehensive answer, but I do want touch on a few issues over the next couple of posts.

The seventy weeks comes from the first portion of Daniel 9:24.

“Seventy weeks are determined For your people and for your holy city.”

The angel Gabriel is delivering a message to Daniel. He says, “Seventy weeks are determined for your people and your holy city.”

“Your people” obviously refers to Israel. “Your holy city” obviously refers to Jerusalem. Gabriel is saying that something is going to happen to Israel and Jerusalem in “seventy weeks.”

If we take “seventy weeks” in a wooden sense, then Gabriel is saying that something is going to happen in one year and four months. However, most understand that Gabriel is referring to a much longer period of time.

The Hebrew word for weeks actually means “seven.” Thus, seventy weeks could be translated seventy-sevens. This is referring to seventy groups of seven, which would be 490. Most scholars understand that Gabriel is speaking of years. Something is going to happen in 490 years.

Unfortunately, Dispensationalists do not take this literally. They argue that the 490 years are not consecutive. That is, they assert that after 483 years, then God is going to “stop the clock” for an undisclosed period of time, and then “re-start the clock” for the final seven years at some point in the future.

However, this violates literal, normal, rational communicative principles. No one speaks like this.

If I tell my wife that I’ll be home in ten minutes, only to arrive two hours later, I could not escape by saying, “I was not including the time I stopped by a bar to watch the basketball game.”

Daniel 7 (The Heavenly Vision)

Last time, we looked at chapter seven of Daniel and the four beasts that he sees in a vision. In the midst of this vision, Daniel encounters a heavenly vision which is often misunderstood and misapplied. Let’s look at this part of the vision.

I watched till thrones were put in place,
And the Ancient of Days was seated;
His garment was white as snow,
And the hair of His head was like pure wool.
His throne was a fiery flame,
Its wheels a burning fire;
A fiery stream issued
And came forth from before Him.
A thousand thousands ministered to Him;
Ten thousand times ten thousand stood before Him.
The court was seated,
And the books were opened (Daniel 7:9-10).

In Daniel’s vision, he sees “the Ancient of Days” sitting on his throne. This is obviously a reference to God seated in heaven. The hair like wool and the flaming eyes are exactly what John describes in Revelation 1:14. Daniel goes on to describe this vision further:

I was watching in the night visions,
And behold, One like the Son of Man,
Coming with the clouds of heaven!
He came to the Ancient of Days,
And they brought Him near before Him.
Then to Him was given dominion and glory and a kingdom,
That all peoples, nations, and languages should serve Him.
His dominion is an everlasting dominion,
Which shall not pass away,
And His kingdom the one
Which shall not be destroyed (Daniel 7:13-14).

Daniel sees “One like the Son of Man.” This is Jesus’ favorite title of self-designation. Daniel saw a vision of Jesus Christ.

Notice what the One like the Son of Man is doing: he is “coming with the clouds of heaven.” What does this mean? What are the clouds of heaven? Is this what the Son of Man rides on as he comes to the earth?

Not at all. Look at the next line of description: “He came to the Ancient of Days.” This is describing the Son of Man coming to heaven, coming up to the throne of God. Once the Son of Man comes up to the Ancient of Days, he is given a kingdom and everyone serves him. This is the everlasting kingdom of God given to the Son of Man.

Consider verses 13-14 carefully. Most people read this as a description of the second coming, that Jesus returns to the earth “on a cloud” and sets up his kingdom there. However, this is not what the text is describing.

Daniel is seeing Jesus receive his kingdom, but he receives it upon coming to heaven. When did Jesus go to heaven? At his ascension. Daniel sees Jesus ascending to heaven and being given the everlasting kingdom.

The phrase “the Son of Man coming with the clouds of heaven” is not describing the second coming, but the ascension. Thus, every time that Jesus uses this phrase, we should understand that he is referring to his ascension, not the second coming.

For example, when Jesus says, “Assuredly, I say to you, there are some standing here who shall not taste death till they see the Son of Man coming in His kingdom” (Matthew 16:28), he is not referring to the transfiguration or his second coming. He is referring to his ascension. This makes much more sense given the context.

Furthermore, when Jesus says in the Olivet Discourse, “Then the sign of the Son of Man will appear in heaven, and then all the tribes of the earth will mourn, and they will see the Son of Man coming on the clouds of heaven with power and great glory” (Matthew 24:30), he is not referring to the rapture or the second coming. He is referring to his ascension. Obviously, this has major implications for interpreting the rest of the Olivet Discourse.

Notice that this is neither “spiritualizing” nor “allegorizing,” but allowing the Old Testament to speak plainly. Dispensationalists routinely ignore the origin of the phrase “Son of Man coming on the clouds.” However, this is unmistakably referring to the ascension of Jesus Christ.

Daniel 7 (The Four Beasts)

The theme of the book of Daniel is the kingdom of God. Despite the fact that Israel was in captivity, God promised to build his kingdom on earth. In chapter two of Daniel, God revealed that his everlasting kingdom would be established after the four earthly kingdoms of Babylon, Persia, Greece, and Rome.

We find a similar message in chapter seven. Daniel has a vision of four animals: a lion, a bear, a leopard, and a beast (Daniel also sees a heavenly vision which we will examine more carefully in the next post).

Daniel is given details regarding each of these animals, but without getting bogged down, most commentators agree that each of these animals corresponds to the empires from the vision in Daniel chapter two.

· The Lion = Babylon
· The Bear = Persia
· The Leopard = Greece
· The Beast = Rome

Notice the interpretation given:

Those great beasts, which are four, are four kings which arise out of the earth. But the saints of the Most High shall receive the kingdom, and possess the kingdom forever, even forever and ever (Daniel 7:17-18).

Just as in the vision of the statue in chapter two of Daniel, the kingdom of God follows the four earthly kingdoms. The kingdom of God is an everlasting kingdom.

Thus, a straight-forward reading of Daniel 2 and Daniel 7 leads to the expectation of four empires (Babylon, Persia, Greece, Rome) followed by the kingdom of God.

I maintain that this is precisely what happened. At the first coming of Christ, the first three kingdoms had already disappeared. Jesus established his kingdom, which eventually led to the demise of the Roman empire.

Certainly, there have been other kingdoms and other empires, but the kingdom of Christ was established during the latter days of the Roman empire. Jesus’ kingdom has been growing gradually ever since, much like yeast leavens a loaf of bread (Matthew 13:33). It started small, like a mustard seed, but it is growing, and one day, it will be the largest kingdom (Matthew 13:31-32). It began as a stone, but eventually becomes a mountain that fills the whole earth (Daniel 2:35).

In the next post, we will examine the heavenly vision from chapter seven of Daniel.

Daniel 2

One of the main selling points of Dispensationalism is their claim to take the Old Testament seriously. While I heartily embrace this noble intention, Dispensationalists regularly fail to realize their goal. This is especially noticeable in the book of Daniel.

I am going to attempt a few posts that survey of some of the important eschatological passages in the book of Daniel. Let’s start with Nebuchadnezzar’s vision in chapter 2 of Daniel.

Daniel describes Nebuchadnezzar’s vision:

“You, O king, were watching; and behold, a great image! This great image, whose splendor was excellent, stood before you; and its form was awesome. This image’s head was of fine gold, its chest and arms of silver, its belly and thighs of bronze, its legs of iron, its feet partly of iron and partly of clay” (Daniel 2:31-33).

To summarize:
Head = Gold
Chest & Arms = Silver
Belly & Thighs = Bronze
Legs = Iron
Feet = Iron and Clay

Daniel goes on to describe what happens to this image:

“You watched while a stone was cut out without hands, which struck the image on its feet of iron and clay, and broke them in pieces. Then the iron, the clay, the bronze, the silver, and the gold were crushed together, and became like chaff from the summer threshing floors; the wind carried them away so that no trace of them was found. And the stone that struck the image became a great mountain and filled the whole earth” (Daniel 2:34-35).

To summarize: a stone strikes the feet, and the whole image is shattered. The stone becomes a great mountain which fills the whole earth.

Daniel then gives the interpretation:

“You are this head of gold” (Daniel 2:38).

Nebuchadnezzar is the head of gold.

“But after you shall arise another kingdom inferior to yours” (Daniel 2:39a).

Notice that Daniel says, “another kingdom,” meaning that he is speaking not just of persons, but of kingdoms. So, the head of gold is not just Nebuchadnezzar, but also his kingdom, Babylon.

The next kingdom, the chest and arms of silver, must refer to Persia, which conquered Babylon.

“Then another, a third kingdom of bronze, which shall rule over all the earth” (Daniel 2:39b).

The third kingdom is the third part of the image, the belly and thighs of bronze. This must refer to Greece, which conquered Persia.

“And the fourth kingdom shall be as strong as iron, inasmuch as iron breaks in pieces and shatters everything; and like iron that crushes, that kingdom will break in pieces and crush all the others” (Daniel 2:40).

The fourth kingdom is the fourth part of the statue, the legs of iron. This must refer to Rome, which conquered Greece.

Daniel adds these details:

“Whereas you saw the feet and toes, partly of potter’s clay and partly of iron, the kingdom shall be divided; yet the strength of the iron shall be in it, just as you saw the iron mixed with ceramic clay. And as the toes of the feet were partly of iron and partly of clay, so the kingdom shall be partly strong and partly fragile. As you saw iron mixed with ceramic clay, they will mingle with the seed of men; but they will not adhere to one another, just as iron does not mix with clay” (Daniel 2:40-43).

Notice that Daniel is still describing the fourth kingdom. Although it starts out strong (iron), it becomes a mixture of strength and fragility because the iron and clay cannot adhere to one another. This describes the latter stages of the Roman empire.

Daniel then describes the stone cut without hands:

“And in the days of these kings the God of heaven will set up a kingdom which shall never be destroyed; and the kingdom shall not be left to other people; it shall break in pieces and consume all these kingdoms, and it shall stand forever. Inasmuch as you saw that the stone was cut out of the mountain without hands, and that it broke in pieces the iron, the bronze, the clay, the silver, and the gold--the great God has made known to the king what will come to pass after this. The dream is certain, and its interpretation is sure” (Daniel 2:44-45).

In the days of the Roman empire, God will set up his kingdom, which is unconquerable, universal, unbreakable, and unending. A natural reading of the text understands that the kingdom which succeeds Rome is the kingdom of God. The catalyst for this kingdom is the stone cut out without hands, which is obviously a reference to Jesus Christ.

This is precisely what happened. John and Jesus announced the nearness of the kingdom. Following his death and resurrection, Jesus ascended to the throne of the kingdom, which he has been ruling ever since.

Thus, we are given a succession of five kingdoms: Babylon, Persia, Greece, Rome, and the kingdom of Christ.

Despite Daniel’s interpretation of the vision, Dispensationalists insist that the kingdom of Christ has not yet come; it is still future. Some Dispensationalists argue that we are still under the Roman Empire, which is odd considering Rome crumbled 1500 years ago.

Others Dispensationalists argue that we are in limbo between the “first” Roman empire (legs of iron) and the “revived” Roman empire (feet of iron and clay). Yet, this belies a straight-forward reading of the text. The legs and the feet describe two phases of the same kingdom: a strong phase and a weak phase. Dispensationalists insert the entire church age between the legs and the feet.

Here we see a recurring difficulty that Dispensationalists have with Daniel: they manipulate Daniel’s timetable with the insertion of gaps. By inserting gaps, they are rejecting Daniel’s eschatology.

Intro to Eschatology

Dispensationalism is known for it’s peculiar eschatology. Premillennialism itself is not peculiar; this has enjoyed support throughout the history of the church.

The peculiarity of Dispensational eschatology has to do with the novel idea that the church is an interruption in God’s plan of dealing with ethnic Jews. Dispensationalists argue that the church is a “parenthesis” or an “intercalation” between Pentecost and the rapture of the church. Once the church is out of the way, God can get back to his main program, ethnic Jews.

This peculiar eschatology is really the direct result of Dispensational ecclesiology. The radical separation of Israel and the church in eschatology is fueled by the radical separation of Israel and the church in ecclesiology. Ontology affects history. Dispensational ecclesiology drives Dispensational eschatology.

My journey out of Dispensationalism began by examining my eschatology. While I was shaken by a fresh reading of the Olivet Discourse, I clung to Dispensationalism for several years because of my ecclesiology.

For this reason, I felt it was more crucial to deal with some foundational issues in ecclesiology (and hermeneutics). While I have not exhausted the relationship between Israel and the church, one must eventually deal with Dispensational eschatology.

Many of my eschatological arguments will be based upon the ground already covered in Jesus, Israel, and the Church. If you have not read these entries or listened to these lectures, please see the links in the side bar on the right.

In a nutshell, I will be writing on these three thesis regarding the kingdom of Jesus:

1) Jesus established his kingdom in his first coming.
2) Since his ascension, Jesus has been ruling and building his kingdom through the church.
3) The consummation of the kingdom is when Jesus returns to judge the nations.

Alcohol in Recent Church History

The abuse of alcohol was a problem in the early frontier years of America. Of course, drunkenness has always been and will always be a problem until the Lord returns.


The Temperance Movement
Preaching against drunkenness is nothing new, but in the late eighteenth century, preachers began to focus their preaching against alcohol itself. Alcohol was a great evil that need to be abolished. This kind of preaching spawned the Temperance Movement.

Ironically, temperance means “moderation” or “self-restraint.” Yet the goal of the Temperance Movement was not temperance or moderation, but the total prohibition from all alcoholic beverages.

Several states banned alcohol by the mid-nineteenth century. After the Civil War, the national Prohibition Party was formed, whose sole goal was the prohibition of alcohol.

Soon after, the Women’s Christian Temperance Union was started. This organization was well known for such stunts as marching into saloons singing songs like, “Lips that Touch Liquor Shall Never Touch Mine.”

In 1919, the Eighteenth Amendment was added to the Constitution of the United States of America. This prohibited the manufacture, sale, or transportation of intoxicating liquors.

Of course, making alcohol illegal did not eliminate its abuse. The roaring twenties were one of the most debauched decades in American History. Although alcohol was prohibited, it did not stop people from getting drunk. It did not stop people from sinning.

In fact, people now had license to be creative about their sin. Bathtub gin, moonshine, and other illegal distilleries were prominent. Not only this, but organized crime got its major start in America by making, selling, and transporting liquor.

In 1933 the twenty-first Amendment was ratified, which repealed the eighteenth Amendment of Prohibition.

Of course, today, the abuse of alcohol is still a rampant problem. Most would agree that Prohibition and the Temperance Movement had the opposite effect of its intention. Sin actually increased when alcohol was prohibited.

Prohibition and the Church
More than that, the Temperance Movement has had a profoundly debilitating impact upon the church in America.

The Temperance Movement united both theological liberals and theological conservatives. Theological liberals denied doctrines such as inspiration and inerrancy of Scripture, the virgin birth, the deity of Christ, the resurrection of Christ, etc. Theological conservatives affirmed all of these doctrines.

Theological liberals and theological conservatives were opposed on nearly every issue. However, when it came to the prohibition of alcoholic beverages, these two factions put aside their theological differences and joined in opposing all alcoholic beverages. In other words, they considered alcohol to be a greater evil than false doctrine.

The results of this unholy alliance are notorious. During the years of Prohibition, the theological liberals were busy taking over every mainline denomination.

In 1924, the Auburn Affirmation was signed, which allowed Presbyterian ministers to deny the fundamentals of the faith, yet still retain their ordination.

Of course, theological liberals did not just appear in 1919, but they gradually infiltrated the church during the nineteenth century. While the church was consumed with warring against alcohol, the theological liberals were allowed to come in and take over the denominations.

This is the legacy of the Temperance Movement. Not only did it fail to slow or even curb alcohol abuse, but the Temperance Movement was one of the distractions that allowed false doctrines and false teachers to creep into the church.

The church was right to preach against drunkenness, but wrong to preach against alcohol. Ignorance of the Biblical teaching on alcohol contributed to downgrade of the American church.

Yet, this ignorance continues today. Prohibition and abstention are still trumpeted as the answer to the problem of drunkenness. Alcohol is blamed, rather than sinful hearts.

American Exile
For the first 1800 years after Christ’s death and resurrection, the church has unanimously used wine in communion. Roman Catholics, Eastern Orthodox, Anglicans, Lutherans, Presbyterians, and Baptists all used wine in celebrating the Lord’s Supper.

All of the creeds that name the elements of the Lord’s Supper specify wine, not grape juice (Heidelberg Catechism, Westminster Confession and Larger Catechism, Baptist Confession of 1689).

All of this changed during the nineteenth and twentieth centuries because of the Temperance Movement. American churches discarded wine in favor of non-alcoholic grape juice.

In a sense, the American church has exiled herself. She has thrown out the wine, and thus, thrown out something that God has deemed good and a symbol of blessing.

It is fitting that most American churches serve grape juice. As a society, we have rejected God, and now we suffer the curses of breaking covenant – the blessing of wine has been taken away. Our gospel is inert, just like our grape juice offered in communion.

The gospel is the power of God for salvation. God has declared that wine is a picture of this powerful gospel. Let us not reject the blessing of God.

Ho! Everyone who thirsts, Come to the waters; And you who have no money, Come, buy and eat. Yes, come, buy wine and milk without money and without price (Isaiah 55:1).

Alcohol and Common Objections

Despite the Biblical evidence that wine is a gift of God and a blessing to be enjoyed, many are still opposed to the Christian use of alcohol. In this chapter, we will examine a few of popular arguments for abstention.

The Weaker Brother

Many argue for abstention out of concern for the weaker brother, based upon Romans 14 and 1 Corinthians 8. This is an important issue that ought to be seriously considered by all who claim to love the brethren.

Paul writes that those who are mature ought to be careful not to cause weaker brothers to stumble into sin:

But beware lest somehow this liberty of yours become a stumbling block to those who are weak (1 Corinthians 8:9).

Paul even mentions wine specifically:

It is good not to eat meat or to drink wine, or to do anything by which your brother stumbles (Romans 14:21).

The primary teaching of these passages is that we should put love for our brothers in Christ ahead of some concern for our “rights.” If that means voluntarily abstaining from the public use of some food or drink when a brother with a sensitive weaker conscience is present, we should not object.

The weaker brother argument is a legitimate concern and a legitimate reason for voluntarily abstaining from the public use of alcohol in certain situations. However, two caveats are required.

The Weaker Brother and the Lord’s Supper
First, the weaker brother argument does not affect the use of wine in the Lord’s Supper. There were alcoholics in the early church, yet this did not stop the apostles from using alcohol in the Lord’s Supper.

More importantly, Jesus instituted the Lord’s Supper with wine. Those who advocate removing wine from the Lord’s Supper are implicitly condemning Jesus.

Jesus loves his church far more than we do. He instituted the Lord’s Supper with wine. We ought to assume that Jesus knew what he was doing. Woe to those who attempt to be smarter than Jesus.

Weaker Brother or Legalist?
Second, we must distinguish between the weaker brother and the legalist. Although these two categories of people look similar, they are miles apart, and are to be treated differently.

Paul portrays the weaker brother as one who has a weak and sensitive conscience. The weaker brother is probably new in the faith; he is not confident about what to do in every situation. He is not sure if certain things are Biblical or unbiblical. He is impressionable and tempted to copy another Christians’ behavior, even in violation of his own conscience.

We should love such weaker brothers so much that we are willing to give up our own liberties so that we do not cause them to violate their consciences. This may mean abstaining from the consumption of alcohol in certain situations.

However, the legalist is not the same as the weaker brother. The legalist is arrogant and unteachable. He has appointed himself as judge. His conscience is not weak, but cold and hardened. Unlike a weaker brother, the legalist is confident that he knows exactly what is right and wrong in at all times.

While the weaker brother is tempted to imitate an action even though he thinks it might be wrong, the legalist would never violate his conscience. Whereas the weaker brother’s conscience may be wounded by seeing mature Christians drink alcohol, the legalist’s conscience is offended. Herein lies the crucial difference.

So, what is the church’s response to the weaker brother? The church has the responsibility to help the weaker brother to grow into maturity. The church is to instruct him, rather than coddle him and allow him to remain a spiritual infant forever.

What is the church’s response to the legalist? The church should not be afraid of offending the legalist. Jesus went out of his way to offend legalists.

Additionally, the church has the responsibility to confront the legalist on his sin of substituting a man-made standard for the word of God. To add to or subtract from the word of God is an abomination.

Summary
The weaker brother should be a legitimate concern for moderationists. We should not hesitate to give up our liberty for immature believers.

However, concern for the weaker brother cannot be stretched into a universal principle of abstention. The weaker brother applies to specific situations, not all situations.

Even abstentionists know this, as they eat meat without giving much thought to the weaker brother. Paul says that we should be willing to give up both drinking wine and eating meat for the sake of the weaker brother (Romans 14:21). Abstentionists who eat meat are inconsistent; they ought to be teetotalers and vegetarians.

Defiling the Temple of the Holy Spirit

In the Old Testament, the priests were not allowed to drink alcohol when they were serving in the temple. Many well-meaning Christians argue that we should likewise refrain from consuming alcohol because we are now the temple of the Holy Spirit:

Or do you not know that your body is the temple of the Holy Spirit who is in you, whom you have from God, and you are not your own? (1 Corinthians 6:19).

We do not want to defile our bodies as temples of the Holy Spirit. However, this passage has nothing to do with alcohol. The context of 1 Corinthians 6 is sexual immorality, as seen in immediately preceding verse 19:

Flee sexual immorality. Every sin that a man does is outside the body, but he who commits sexual immorality sins against his own body (1 Corinthians 6:18).

Sexual immorality defiles our bodies; the consumption of alcohol does not. Jesus drank wine while the Holy Spirit was dwelling in him. He was not defiled.

Jesus even stated that we cannot be defiled by what we eat or drink:

Do you not yet understand that whatever enters the mouth goes into the stomach and is eliminated? But those things which proceed out of the mouth come from the heart, and they defile a man. For out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies (Matthew 15:17-19).

Sin comes from our hearts, not from consuming alcohol in moderation.

Fencing our Liberties

Most of the popular arguments against the consumption of alcohol are motivated by wanting to eliminate its abuse. This is certainly a worthy goal, but the means employed are often inconsistent with how we handle other sins.

For example, compare alcohol with food or sex. God created both food and sex our enjoyment. However, our enjoyment must be confined to God-ordained parameters.

Food is fine when enjoyed in moderation. However, over-eating is the sin of gluttony.

Sex is fine when enjoyed within marriage. However, sex outside of marriage is the sin of immorality.

Likewise, alcohol is fine when enjoyed in moderation. However, a large quantity of alcohol produces the sin of drunkenness.

With food, sex, and alcohol, there is both a godly use and an ungodly use. Unfortunately, the abuse of this triad is rampant in our society. Gluttony, immorality, and drunkenness are all widespread sins.

Yet, does anyone argue for the prohibition of food or sex? Does anyone call for Christians to abstain from food or sex in order to prevent gluttony and immorality?

Of course not. These are good gifts that are to be enjoyed in their proper contexts: food in moderation, and sex within marriage. Why, then, is alcohol treated differently?

Martin Luther said it best, “Do not suppose that abuses are eliminated by destroying the object which is abused. Men can go wrong with wine and women. Shall we then prohibit and abolish women?”

Sin comes from our hearts, not from food or sex or alcohol. Sin cannot be controlled by external rules. In fact, God says that external controls have zero impact on our flesh:

Therefore, if you died with Christ from the basic principles of the world, why, as though living in the world, do you subject yourselves to regulations-- “Do not touch, do not taste, do not handle,” which all concern things which perish with the using--according to the commandments and doctrines of men? These things indeed have an appearance of wisdom in self-imposed religion, false humility, and neglect of the body, but are of no value against the indulgence of the flesh (Colossians 2:20-23).

Man-made regulations are of no value against our flesh. Abstaining from alcohol has no effect on the desires of our heart. Prohibition may suppress some instances of drunkenness, but it does not keep us from sinning. In fact, external regulations only increase our sinful desires.

Conclusion

Each of these three objections largely ignore the copious Biblical evidence that alcohol is a gift from God to be enjoyed in moderation. Unfortunately, most who argue against the Christian use of alcohol are unwittingly more influenced by the Temperance Movement than the teaching of the Scriptures.