Exegesis Revelation

1995 May-- XXVIII -- 5(95) -- EXEGESIS OF REVELATION --THE WOMAN, THE DRAGON, THE MAN-CHILD AND THE REMNANT OF HER SEED -- Part 1

An individual can approach the study of the Bible from two different viewpoints.

One can either let the text speak for itself, or one can read into the text traditional concepts which he has been taught, or preconceived ideas of what the text is saying from his own personal biases and prejudices.

By letting the text speak to him, the Holy Spirit can open to his mind new vistas of truth each time he studies which he has not previously seen.

There may remain unanswered questions which he will not be able to answer until fuller light is revealed to him.

This is especially true in the study of Bible prophecy.

In the book of Revelation, there are some key chapters which cast light on our present time which need to be carefully re-studied by just letting the text speak to us.

These chapters are the heart of the last section of the book - chapters 12 through 19.

Since the book is a whole book, there will be a "knitting" back into the first section of similar concepts and key phrases. For example, the "forty and two months" of Revelation 13:5, is also to be found in 11:2.

{13:5} And there was given unto him a mouth speaking great things and blasphemies; and power was given unto him to continue forty [and] two months.

{11:2} But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty [and] two months.

It will be our objective over the next several months to take an exegetical look at these chapters and see just what they are saying. Questions may remain unanswered, but we will be left with the facts of what is written so that as we seek to understand more fully through continued study, the groundwork will have been laid.

Revelation 12 –

This chapter focuses on two visions - "wonders," significant apparitions - seen by John.

One is a woman with child (v. 1-2)

Rev. {12:1} And there appeared a great wonder in heaven; a woman clothed with the sun, and the moon under her feet, and upon her head a crown of twelve stars: {12:2} And she being with child cried, travailing in birth, and pained to be delivered.

and the second is "a great red dragon" (v. 3).

Rev. {12:3} And there appeared another wonder in heaven; and behold a great red dragon, having seven heads and ten horns, and seven crowns upon his heads.

The interrelationship between these two symbols is continued to the time of "the war with the remnant of her seed." (v. 17)

{12:17} And the dragon was wroth with the woman, and went to make war with the remnant of her seed, which keep the commandments of God, and have the testimony of Jesus Christ.

The "fiery red (Gr. purros) dragon" is defined "as that old serpent, called the Devil, and Satan." (v. 9)

{12:9} And the great dragon was cast out, that old serpent, called the Devil, and Satan, which deceiveth the whole world: he was cast out into the earth, and his angels were cast out with him.

The "child" is called "a man child, who was to rule all nations with a rod of iron." (v. 5)

{12:5} And she brought forth a man child, who was to rule all nations with a rod of iron: and her child was caught up unto God, and [to] his throne.

He is also "the seed" of the woman, since the "remnant" are referred to as a "seed." The woman is not defined, but the very elements of the two visions a serpent, a seed, and a woman - bring to mind the first gospel promise in Genesis 3:15,

Gen. {3:15} And I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel.

where the seed of the woman would bruise the serpent's head. The role of the "Man child" is described further as "Michael" (v. 7),

{12:7} And there was war in heaven: Michael and his angels fought against the dragon; and the dragon fought and his angels,

the "Christ" or Messiah (v. 10),

{12:10} And I heard a loud voice saying in heaven, Now is come salvation, and strength, and the kingdom of our God, and the power of his Christ: for the accuser of our brethren is cast down, which accused them before our God day and night.

and the "Lamb" (v. 11).

{12:11} And they overcame him by the blood of the Lamb, and by the word of their testimony; and they loved not their lives unto the death.

Verse 7

{12:7} And there was war in heaven: Michael and his angels fought against the dragon; and the dragon fought and his angels,

brings us to our first judgment call. Are we going to read into this verse, our perceptions, or are we going to let the text speak for itself? "There was war in heaven." Is the word, "heaven," to be understood the same as the word is used in verses 1 and 3?

{12:1} And there appeared a great wonder in heaven; a woman clothed with the sun, and the moon under her feet, and upon her head a crown of twelve stars

{12:3} And there appeared another wonder in heaven; and behold a great red dragon, having seven heads and ten horns, and seven crowns upon his heads

Or are we to interpret it as meaning, the dwelling place of God?

If the latter, our traditional perceptions place this war prior to the creation of man. The text indicates that as a result of this "war," Satan "was cast out into the earth." This then would mean that this "earth" existed some time before the creation of man, and further that God created man and placed him where Satan was confined. If on the other hand, we read this word "heaven" as it is used of the other two visions" - the stage where the symbolic drama was being enacted - the "war in heaven" then becomes the battle of the Man-Child, the incarnate Michael with the dragon, and the resultant victory of the Cross, where the blood of the Lamb was spilt. This would harmonize with the next pronouncement John hears from the heavens - "Now is come salvation." (v. 10).

Following through on the fact that the Devil "was cast out into the earth" (v. 9), "is cast down" (v. 10)

{12:9} And the great dragon was cast out, that old serpent, called the Devil, and Satan, which deceiveth the whole world: he was cast out into the earth, and his angels were cast out with him.

the action of the prophecy turns to activity on the earth and the sea. John hears a command - "Rejoice, ye heavens (plural), and ye that dwell in them. Woe to the inhabiters of the earth and of the sea! for the devil is come down unto you, having great wrath." (v. 12)

{12:12} Therefore rejoice, [ye] heavens, and ye that dwell in them. Woe to the inhabiters of the earth and of the sea! for the devil is come down unto you, having great wrath, because he knoweth that he hath but a short time.

The use of the plural for "heavens," and the reference to the "inhabitants that dwell in them," removes the use of the term as the place of the vision, to the reality where God dwells. But why the use of terms "earth" and "sea" to refer to the inhabitants upon whom Satan manifests his wrath? He was merely "cast out into the earth." We must leave this an open question in the light of what follows - the two "beasts" of Chapter 13, one of which would "rise out of the sea" (v. 1),

{13:1} And I stood upon the sand of the sea, and saw a beast rise up out of the sea, having seven heads and ten horns, and upon his horns ten crowns, and upon his heads the name of blasphemy.

and the second which would come "up out of the earth" (v. 11).

{13:11} And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon.

The first activity of the devil, after his defeat, was to manifest his wrath against the woman "which brought forth the man child." (12:13)

{12:13} And when the dragon saw that he was cast unto the earth, he persecuted the woman which brought forth the man [child. ]

The "woman" flees into the "wilderness." (We meet this term again in Chapter 17, where another "woman" is pictured as being in a "wilderness" See 17:3.

{17:3} So he carried me away in the spirit into the wilderness: and I saw a woman sit upon a scarlet coloured beast, full of names of blasphemy, having seven heads and ten horns. )

The woman of Revelation 12 is in the wilderness for a given period - A thousand two hundred and threescore days" (v. 6),

{12:6} And the woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand two hundred [and] threescore days.

and "for a time, and times, and half a time" (v. 14).

{12:14} And to the woman were given two wings of a great eagle, that she might fly into the wilderness, into her place, where she is nourished for a time, and times, and half a time, from the face of the

serpent.

Why two different time descriptions for the same period? First, the designation of verse 14 is the same as Daniel 7:25,

{7:25} And he shall speak [great] words against the most High, and shall wear out the saints of the most High, and think to change times and laws: and they shall be given into his hand until a time and times and the dividing of time.

thus linking the prophecies of the two books. The language of verse 6,

{12:6} And the woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand two hundred [and] threescore days.

- 1260 days - is also the time that "the two witnesses" prophesy "clothed in sackcloth." (Rev. 11:3)

{11:3} And I will give [power] unto my two witnesses, and they shall prophesy a thousand two hundred [and] threescore days, clothed in sackcloth.

This links the "two witnesses" closely with the "woman." The emphasis on the woman in the wilderness is that there she will be fed, and "nourished." Is she nourished by "the two witnesses"? The text says - "They should feed her." (12:6)

{12:6} And the woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand two hundred [and] threescore days.

The only antecedent to "they" connected with the same prophetic time element are "the two witnesses."

In contrast to the nourishment received, the "wrath" of the devil is symbolized as casting "out of his mouth water" in such quantity so as to become a flood to overwhelm the woman. We have read into this term, "water," persecution. Are we justified? John in his gospel defines "water" differently. He quotes Jesus as saying - "He that believeth on me, as the scripture has said, out of his belly shall flow rivers of living water." Then John explains what this means - "This spake He of the Spirit which they that believe on Him should receive." (John 7:38-39)

{7:38} He that believeth on me, as the scripture hath said, out of his belly shall flow rivers of living water. {7:39} (But this spake he of the Spirit, which they that believe on him should receive: for the Holy Ghost was not yet [given;] because that Jesus was not yet glorified.)

If this concept is applied to "water" in Revelation 12, does it therefore represent the "doctrines of devils" which sought to overwhelm the true church of God, and which flowed as a "flood" during the 1260 day period? (See I Tim. 4:1)

{4:1} Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils

Are we thus told that the only source of true nourishment is through the Two Witnesses?

Then we face another judgment call. The 16th verse states that "the earth (not the sea) helped the woman" opening its mouth to swallow the flood so that she might be preserved.

{12:16} And the earth helped the woman, and the earth opened her mouth, and swallowed up the flood which the dragon cast out of his mouth.

Is this "earth" to mean the place from whence the second beast of Revelation 13 arises? To accept the term, "earth," in a prophetic sense, and to apply it to the data that follows Revelation 12 leads to some interesting observations.

The second beast of Rev. 13 speaks "to them that dwell on the earth" (v. 14).

{13:14} And deceiveth them that dwell on the earth by [the means of] those miracles which he had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live.

The First Angel's Message heralds the everlasting gospel first "unto them that dwell on the earth," and then "to every nation, and kindred, and tongue and people." (14:6)

{14:6} And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people

Is the objective of the "everlasting gospel" to unmask the enemy, and preserve the purity of the woman?

There is a final confrontation. It reads: " And the dragon was wroth with the woman, and went to make war with the remnant of her seed, which keep the commandments of God, and have the testimony of Jesus." (12:17)

{12:17} And the dragon was wroth with the woman, and went to make war with the remnant of her seed, which keep the commandments of God, and have the testimony of Jesus Christ.

Each of these clauses are pregnant with concept.

1) The "wrath" of the enemy continues against the "woman."

2) A new symbol is introduced, "the remnant of [the woman's] seed." And

3) This remnant "keeps" (not professes to, nor tries to keep) the commandments of God, and they "have" the testimony of Jesus Christ.

In this chapter, the word, "war" (polemos) is used twice, both times in connection with "the seed of the woman" - the Original Seed, and now the "remnant." (vs. 7, 17)

{12:7} And there was war in heaven: Michael and his angels fought against the dragon; and the dragon fought and his angels

{12:17} And the dragon was wroth with the woman, and went to make war with the remnant of her seed, which keep the commandments of God, and have the testimony of Jesus Christ.

The "war" concept is carried through this final section:

a) The first beast of Revelation 13 makes "war with the saints." (v. 7)

{13:7} And it was given unto him to make war with the saints, and to overcome them: and power was given him over all kindreds, and tongues, and nations.

b) "The spirits of devils ... go forth unto the kings of the earth, and of the whole world to gather them to the war (polemos) of that great day of God Almighty." (16:14)

{16:14} For they are the spirits of devils, working miracles, [which] go forth unto the kings of the earth and of the whole world, to gather them to the battle of that great day of God Almighty.

And

c) "These shall make war with the Lamb." [The verb form of "war" is used] (17:14)

{17:14} These shall make war with the Lamb, and the Lamb shall overcome them: for he is Lord of lords, and King of kings: and they that are with him [are] called, and chosen, and faithful.

Those with the Lamb are "called, and chosen, and faithful."

This presents another question to be pursued in the study of the book of Revelation as introduced by verse 17. What is the relationship between the Seed of the Promise, (The "Man-Child," "Michael," "His Christ," and "the Lamb") and the "remnant seed"? Here is the data:

1) The victors of the last of the seven churches - Laodicea - sit with "the faithful and true Witness (martus)" on His throne. These overcome as He also overcame. (3:21)

{3:21} To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne.

2) The 144,000 "follow the Lamb withersoever He goeth." (14:4)

{14:4} These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, [being] the firstfruits unto God and to the Lamb.

These "have washed their robes, and made them white in the blood of the Lamb." (7:14)

{7:14} And I said unto him, Sir, thou knowest. And he said to me, These are they which came out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb.

3) The marriage of the Lamb "is come" because "His wife hath made herself ready. And to her was granted that she should be arrayed in fine linen, clean and white: for the fine linen is the righteousness of saints." (19:7-8)

{19:7} Let us be glad and rejoice, and give honour to him: for the marriage of the Lamb is come, and his wife hath made herself ready. {19:8} And to her was granted that she should be arrayed in fine linen, clean and white: for the fine linen is the righteousness of saints.

The "remnant of [the woman's] seed " have the testimony of Jesus." The text does not say, "the woman has the testimony of Jesus," only "the remnant." This phrase is used in several different places in the book of Revelation. The word translated, "testimony" is marturia. In John's writings - his Gospel, Epistles, and the Revelation - he uses the word 30x, and it is translated, "record" and "witness" as well as "testimony." John also uses the verb form, martureo, 47x, and the word, martus, from which we derive our English word, "martyr," 5x.

How then are we to understand, the phrase, "testimony of Jesus" in Rev. 12:17.

{12:17} And the dragon was wroth with the woman, and went to make war with the remnant of her seed, which keep the commandments of God, and have the testimony of Jesus Christ.

By exegetical interpretation, we have read this to mean, "the Spirit of Prophecy" by making a comparison with Revelation 19:10.

{19:10} And I fell at his feet to worship him. And he said unto me, See [thou do it] not: I am thy fellowservant, and of thy brethren that have the testimony of Jesus: worship God: for the testimony of Jesus is the spirit of prophecy.

How is this phrase used in Revelation, apart from 12:17? Note the following verses:

"John, who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw." (1:2)

{1:2} Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw.

"John ... was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ." (1:9)

{1:9} I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ.

"I am thy fellowservant, and of thy brethren that have the testimony of Jesus: worship God: for the testimony of Jesus is the spirit of prophecy." (19:10)

"I beheld the souls of them that were beheaded for the witness (marturia) of Jesus, and for the word of God." (20:4)

{20:4} And I saw thrones, and they sat upon them, and judgment was given unto them: and [I saw] the souls of them that were beheaded for the witness of Jesus, and for the word of God, and which had not worshipped the beast, neither his image, neither had received [his] mark upon their foreheads, or in their hands; and they lived and reigned with Christ a thousand years.

What deductions can be drawn?

1) The "word of God" and "the testimony of Jesus" are associated together.

2) Gabriel, "His angel" (1:1), has this testimony, as well as the (apostolic?) "brethren" of John.

3) The "remnant of her seed" also have it. Is this to be understood singularly, one person, or collectively, the group?

There is an overall picture conveyed by Revelation 12. In each period, whether in regard to "the Man-Child", or the period of the woman in the wilderness, or in the war against the "remnant," it is the "dragon" operating. This dragon or serpent is specifically called "the Devil, and Satan." In the following chapters, other symbols are used designating powers under the control and authority of the dragon doing the work which the 12th Chapter attributes to the dragon. This chapter is the outline which the following chapters detail and enlarge.

A closer look at some of the symbolisms provides meaningful insights into a correct interpretation of past history. The dragon or serpent is described as a "fiery serpent" (drakon purros), better translated as "serpent of fire." Hislop in his Two Babylons notes, that "along with the sun, as the great fire-god, and in due time, identified with him, was the serpent worshipped. 'In the mythology of the primitive world,' says Owen, 'the serpent is universally the symbol of the sun.' In Egypt, one of the commonest symbols of the sun, or sun-god, is a disc with a serpent around it." A pictorial drawing from a Phoenician coin is used to illustrate the fact. (p. 227)

[For further study on this association between the serpent, the sun-god, and Sunday observance, see Robert Leo Odom, Sunday in Roman Paganism, Takoma Park: Review & Herald Pub. Assoc., 1944]

Consideration needs to be given to the designation of Jesus in the incarnation as the "Man-Child" (huios, arsen). This reads literally "a son, a male." In the Greek, there are two words used to designate man - anthropos, a human being - from which we derive the English word, anthropology, the study of man. The second is - aner, a male person of full age in contrast to a child, or a husband. Then there is this adjective - arsen - which emphasizes the male sex. Jesus did not come into humanity as a eunuch, bereft of the forces which drive men, but was in all points tempted even as we, yet He sinned not.

His victory over the Devil and Satan is hailed by a loud voice proclaiming - "Now is come salvation and strength, and the kingdom of our God, and the power of His Christ (Messiah)." (v. 10)

The word, "power" is exousia, authority. With the victory of Jesus, the dominion lost by Adam is returned to the new head of humanity, the Second Adam. No longer could the Devil accuse mankind before the Throne of God, for "caught up unto God, and to His throne" (v. 5),

{12:5} And she brought forth a man child, who was to rule all nations with a rod of iron: and her child was caught up unto God, and [to] his throne.

was One who was to ever live to make intercession for us. (Heb. 7:25)

{7:25} Wherefore he is able also to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them.

After noting the salvation and strength provided in the redemption accomplished by Michael in His warfare with the dragon, a three-fold agenda is given for victory over the dragon by each child of humanity. (v. 11)

{12:11} And they overcame him by the blood of the Lamb, and by the word of their testimony; and they loved not their lives unto the death.

1) "They overcame him by the blood of the Lamb." The only provision for our sins, is the sacrifice of Calvary. The wages of sin is death, but on the Cross, Jesus Christ tasted death for every one who would believe on Him. (Heb. 2:9)

{2:9} But we see Jesus, who was made a little lower than the angels for the suffering of death, crowned with glory and honour; that he by the grace of God should taste death for every man.

Through this sacrifice has been opened to us "a new and living way" into the holiest to the very "throne of grace, that we may obtain mercy, and find grace to help in time of need." (Heb. 10:19; 4:16)

{10:19} Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus

{4:16} Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need.

2) "And by the word of their testimony." This reads in the Greek - dia ton logon tes marturias auton - "on account of the word of the witness of them." While we cannot contribute to the salvation and strength provided in "the blood of the Lamb," we can bear witness in our lives to the power of the Word, and testify with our mouths to the Truth revealed by that Word when made flesh, "full of grace and truth." (John 1:14)

{1:14} And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth.

These are the only "works" for which reward will be given. We need to pray with Paul - "that I may open my mouth boldly, to make known the mystery of the gospel," that "I may speak boldly, as I ought to speak." (Eph. 6:19-20)

{6:19} And for me, that utterance may be given unto me, that I may open my mouth boldly, to make known the mystery of the gospel, {6:20} For which I am an ambassador in bonds: that therein I may speak boldly, as I ought to speak.

3) "They loved not their lives unto death." There is a price to pay for speaking forthrightly the truth. He who was "the Truth" (John 14:6)

{14:6} Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me.

paid that price, and He said to all who would follow Him - "As my Father hath sent Me, even so send I you." (John 20:21)

{20:21} Then said Jesus to them again, Peace [be] unto you: as [my] Father hath sent me, even so send I you.

It is at this point, that for too many, the victory is lost. We are not willing to accept the cost imposed by truth. It may not be a physical death that we will be asked to endure. Once inflicted it is over; but professional assassination brings with it a death in life, and when confronted with this prospect men buckle. The agony of Calvary, in which Christ experienced the "second death," will never be known by the redeemed, but the death in life experienced by the Son of man when "He came unto His own, and His own received Him not" (John 1:11),

{1:11} He came unto his own, and his own received him not.

will be the experience of those who follow the Lamb withersoever He goeth.

" When the books of Daniel and Revelation

are better understood,

believers will have an entirely different religious experience.

They will be given such glimpses of the open gates of heaven that heart and mind will be impressed with the character that all must develop in order to realize the blessedness which is to be the reward of the pure in heart ...

" One thing will certainly be understood from the study of Revelation, -- that the connection between God

and His people is close and decided. "

Testimonies to Ministers, p. 114

1995Jun -- XXVIII -- 6(95) -- EXEGESIS OF REVELATION -- THE BEAST AND THE FALSE PROPHET -- Part 2 -- In the Twelfth Chapter of Revelation, John heard a "Woe" pronounced on "the inhabiters of the earth and of the sea." In the Thirteeenth Chapter, two "beasts" are seen, one rising "up out of the sea," and the other "coming up out of the earth." (vs. 1, 11)

{13:1} And I stood upon the sand of the sea, and saw a beast rise up out of the sea, having seven heads and ten horns, and upon his horns ten crowns, and upon his heads the name of blasphemy.

{13:11} And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon.

These two beasts are related in the text to the dragon. One receives "his power, and his seat, and great authority" directly from the dragon (v. 2).

{13:2} And the beast which I saw was like unto a leopard, and his feet were as [the feet] of a bear, and his mouth as the mouth of a lion: and the dragon gave him his power, and his seat, and great authority

The other, "spake as a dragon" and exercised "all the authority of the first beast," which authority had been given it by the dragon. (vs. 11-12).

{13:11} And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. {13:12} And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed.

The commonality between the first beast and the dragon is further heightened in the imagery. Both have seven heads and ten horns (12:3; 13:1)

{12:3} And there appeared another wonder in heaven; and behold a great red dragon, having seven heads and ten horns, and seven crowns upon his heads.

{13:1} And I stood upon the sand of the sea, and saw a beast rise up out of the sea, having seven heads and ten horns, and upon his horns ten crowns, and upon his heads the name of blasphemy.

However, there is a movement of one item in the symbols; the crowns are placed on the "horns" of the first beast, rather than remaining on the "heads." It must also be kept in mind that the book of Revelation presents a third beast with seven heads and ten horns. (17:3)

{17:3} So he carried me away in the spirit into the wilderness: and I saw a woman sit upon a scarlet coloured beast, full of names of blasphemy, having seven heads and ten horns.

No crowns are seen on this symbolism either on the "heads" or the "horns."

What is this telling us? If a "crown" is symbolic of reigning, then the "dragon" is portrayed as functioning through its seven heads from the time of the first gospel promise to the time of, and including the war with the "remnant of her seed." The first beast of Revelation 13, would then be operating at the time of the reigning of "the ten horns."

To further identify this beast, the description is closely associated with the vision given to Daniel (Chap. 7). The lion, the bear, and the leopard are followed by a nondescript beast.

{7:1} In the first year of Belshazzar king of Babylon Daniel had a dream and visions of his head upon his bed: then he wrote the dream, [and] told the sum of the matters. {7:2} Daniel spake and said, I saw in my vision by night, and, behold, the four winds of the heaven strove upon the great sea. {7:3} And four great beasts came up from the sea, diverse one from another. {7:4} The first [was] like a lion, and had eagle’s wings: I beheld till the wings thereof were plucked, and it was lifted up from the earth, and made stand upon the feet as a man, and a man’s heart was given to it. {7:5} And behold another beast, a second, like to a bear, and it raised up itself on one side, and [it had] three ribs in the mouth of it between the teeth of it: and they said thus unto it, Arise, devour much flesh. {7:6} After this I beheld, and lo another, like a leopard, which had upon the back of it four wings of a fowl; the beast had also four heads; and dominion was given to it. {7:7} After this I saw in the night visions, and behold a fourth beast, dreadful and terrible, and strong exceedingly; and it had great iron teeth: it devoured and brake in pieces, and stamped the residue with the feet of it: and it [was] diverse from all the beasts that [were] before it; and it had ten horns. {7:8} I considered the horns, and, behold, there came up among them another little horn, before whom there were three of the first horns plucked up by the roots: and, behold, in this horn [were] eyes like the eyes of man, and a mouth speaking great things. {7:9} I beheld till the thrones were cast down, and the Ancient of days did sit, whose garment [was] white as snow, and the hair of his head like the pure wool: his throne [was like] the fiery flame, [and] his wheels [as] burning fire. {7:10} A fiery stream issued and came forth from before him: thousand thousands ministered unto him, and ten thousand times ten thousand stood before him: the judgment was set, and the books were opened. {7:11} I beheld then because of the voice of the great words which the horn spake: I beheld [even] till the beast was slain, and his body destroyed, and given to the burning flame. {7:12} As concerning the rest of the beasts, they had their dominion taken away: yet their lives were prolonged for a season and time. {7:13} I saw in the night visions, and, behold, [one] like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him nearbefore him. {7:14} And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him: his dominion [is] an everlasting dominion, which shall not pass away, and his kingdom [that] which shall not be destroyed. {7:15} I Daniel was grieved in my spirit in the midst of [my] body, and the visions of my head troubled me. {7:16} I came near unto one of them that stood by, and asked him the truth of all this. So he told me, and made me know the interpretation of the things. {7:17} These great beasts, which are four, [are] four kings, [which] shall arise out of the earth. {7:18} But the saints of the most High shall take the kingdom, and possess the kingdom for ever, even for ever and ever. {7:19} Then I would know the truth of the fourth beast, which was diverse from all the others, exceeding dreadful, whose teeth [were of] iron, and his nails [of] brass; [which] devoured, brake in pieces, and stamped the residue with his feet; {7:20} And of the ten horns that [were] in his head, and [of] the other which came up, and before whom three fell; even [of] that horn that had eyes, and a mouth that spake very great things, whose look [was] more stout than his fellows. {7:21} I beheld, and the same horn made war with the saints, and prevailed against them; {7:22} Until the Ancient of days came, and judgment was given to the saints of the most High; and the time came that the saints possessed the kingdom. {7:23} Thus he said, The fourth beast shall be the fourth kingdom upon earth, which shall be diverse from all kingdoms, and shall devour the whole earth, and shall tread it down, and break it in pieces. {7:24} And the ten horns out of this kingdom [are] ten kings [that] shall arise: and another shall rise after them; and he shall be diverse from the first, and he shall subdue three kings. {7:25} And he shall speak [great] words against the most High, and shall wear out the saints of the most High, and think to change times and laws: and they shall be given into his hand until a time and times and the dividing of time. {7:26} But the judgment shall sit, and they shall take away his dominion, to consume and to destroy [it] unto the end. {7:27} And the kingdom and dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the saints of the most High, whose kingdom [is] an everlasting kingdom, and all dominions shall serve and obey him. {7:28} Hitherto [is] the end of the matter. As for me Daniel, my cogitations much troubled me, and my countenance changed in me: but I kept the matter in my heart.

In Revelation 13, the nondescript beast is a composite, "like unto a leopard, and his feet were as the feet of a bear, and his mouth as the mouth of a lion" (v. 2).

This is the exact order as found in Daniel 7, only reversed. In the vision to Daniel, he saw that the dominion of the three beasts was "taken away: yet their lives were prolonged for a season and time." (7:12).

{7:12} As concerning the rest of the beasts, they had their dominion taken away: yet their lives were prolonged for a season and time.

The symbolic representation in Revelation 13, tells us that the lives of the three beasts of Daniel 7 lived on in the first beast.

p 2 -- We must next turn our attention to the seven heads. What do they represent?

The span of Revelation 12 covers the time from the first gospel promise made in Eden till the war against the "remnant of her seed." Genesis gives the beginning of the first nation or peoples through whom this promised "seed" would be realized. (Gen. 12:3;

21:12)

{12:3} And I will bless them that bless thee, and curse him that curseth thee: and in thee shall all families of the earth be blessed

{21:12} And God said unto Abraham, Let it not be grievous in thy sight because of the lad, and because of thy bondwoman; in all that Sarah hath said unto thee, hearken unto her voice; for in Isaac shall thy seed be called.

They were to go into bondage. (Gen. 15:13-15)

Abram; and, lo, an horror of great darkness fell upon him. {15:13} And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land [that is] not theirs, and shall serve them; and they shall afflict them four hundred years; {15:14} And also that nation, whom they shall serve, will I judge: and afterward shall they come out with great substance. {15:15} And thou shalt go to thy fathers in peace; thou shalt be buried in a good old age.

This defiant power - Egypt - was the first power to seek to "devour" the people of God. Pharaoh was the "son of Ra," one of the sun gods of Egypt. The symbolisms of Egypt used to represent their sun gods, as noted in the previous study of Revelation 12, was the "serpent of fire" around a sun disc. (See WWN - 5(95), pp. 3-4)

From the first attempt to destroy the people of God through whom the Promised Seed would come, there were five powers to John's day - Egypt, Assyria, Babylon, Medo-Persia, and Grecia. The power of John's day was Rome, another was yet to come. (Rev. 17:10)

{17:10} And there are seven kings: five are fallen, and one is, [and] the other is not yet come; and when he cometh, he must continue a short space.

At this point, we need to determine how we are to understand prophecy. Do we place the count, "five are fallen, one is, and the other is not yet come," as beginning in our day, or do we understand it to be in the time frame of John to whom the statement was made?

There is another problem however, the seventh head was "to continue a short space." If the sixth head is pagan Rome, and the seventh, papal Rome, we have the seventh head continuing for a longer period than any of the previous six heads which the wording of the definitive statement will not permit.

The book of Daniel in the visions as recorded in Chapters 7 & 8, present both pagan and papal Rome as one continuous power. The "little horn" of Daniel 7, ever remains in and is nourished by the nondescript beast (7:8).

{7:8} I considered the horns, and, behold, there came up among them another little horn, before whom there were three of the first horns plucked up by the roots: and, behold, in this horn [were] eyes like the eyes of man, and a mouth speaking great things.

Further this beast is pictured as continuing "till ... slain, and his body destroyed, and given to the burning flame." (7:11)

{7:11} I beheld then because of the voice of the great words which the horn spake: I beheld [even] till the beast was slain, and his body destroyed, and given to the burning flame.

The problem then is to interrelate all of this data to the first beast of Revelation 13, for it is this beast along with the second which are consigned to "the burning flame" (Rev. 19:20).

{19:20} And the beast was taken, and with him the false prophet that wrought miracles before him, with which he deceived them that had received the mark of the beast, and them that worshipped his image. These both were cast alive into a lake of fire burning with brimstone.

There is another textual relating between symbols which must be considered. The first beast of Revelation 13 is "to act, or work" (Gr.- poiesai) his will "forty and two months." (13:5)

{13:5} And there was given unto him a mouth speaking great things and blasphemies; and power was given unto him to continue forty [and] two months

The only other place where this same time period of prophecy is indicated is Chapter 11:2.

{11:2} But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty [and] two months.

There the "holy city" is to be "tread under foot forty and two months."

The next verse (11:3)

{11:3} And I will give [power] unto my two witnesses, and they shall prophesy a thousand two hundred [and] threescore days, clothed in sackcloth.

speaks of the "two witnesses" prophesying in sackcloth 1260 days. As noted in exegesis Chapter 12, this time period is identical in terminology with the time period that the woman was to be in the wilderness. It can be shown that all of these time periods –

Daniel 7:25,

Revelation 11:2, 3;

{11:2} But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty [and] two months.

{11:3} And I will give [power] unto my two witnesses, and they shall prophesy a thousand two hundred [and] threescore days, clothed in sackcloth.

12:6, 14

{12:6} And the woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand two hundred [and] threescore days.

and 13:5

{13:5} And there was given unto him a mouth speaking great things and blasphemies; and power was given unto him to continue forty [and] two months.

are equal and apply to the same period. Why then this differentiation? Is it for interpretive purposes so that we can put together the various symbolisms? Is it saying that the first beast of Revelation 13 is the power involved with the work described in Rev. 11:2;

{11:2} But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty [and] two months

and the woman of Revelation 12 has a connection with "the two witnesses"? If this be so, then there is some "knitting" back and forth between the last section of Revelation and Chapter 11, which must be considered.

Before pursuing further the "beasts" of Revelation 13, let us ask ourselves, what is Rev. 11:2 saying?

The verse is couched in symbolism. The "court" of the temple was the place of the Altar of Burnt Offering.

Here the sacrifices which were symbolic of the one great Sacrifice for sin, were offered. That Sacrifice was offered on earth. The ministry of the sanctuary typified a Heavenly ministration.

How do we understand then, the symbolism of "the holy city"? It cannot be the Holy City which comes down at the close of the Millennium, for the "holy city" noted in Rev. 11:2 is already on earth.

However, in the chapters which follow, the Harlot is described not only as a woman, but also a city. (Rev. 17:18)

{17:18} And the woman which thou sawest is that great city, which reigneth over the kings of the earth.

Is the symbol of the "holy city" in Rev. 11:2 then to be equated with the "woman" of Rev. 12?

All of this places the time frame for the first beast of Revelation as the instrument through which the dragon sought to destroy the woman who fled into the wilderness.

The section of the prophecy of Revelation 13 which describes the first beast, can be divided in two parts:

1) A symbolic description of the beast itself and a brief overview of its history (vs. 1-4);

{13:1} And I stood upon the sand of the sea, and saw a beast rise up out of the sea, having seven heads and ten horns, and upon his horns ten crowns, and upon his heads the name of blasphemy. {13:2} And the beast which I saw was like unto a leopard, and his feet were as [the feet] of a bear, and his mouth as the mouth of a lion: and the dragon gave him his power, and his seat, and great authority. {13:3} And I saw one of his heads as it were wounded to death; and his deadly wound was healed: and all the world wondered after the beast. {13:4} And they worshipped the dragon which gave power unto the beast: and they worshipped the beast, saying, Who [is] like unto the beast? who is able to make war with him?

and

2) What it was to do in the time period allotted (vs. 5-7).

{13:5} And there was given unto him a mouth speaking great things and blasphemies; and power was given unto him to continue forty [and] two months. {13:6} And he opened his mouth in blasphemy against God, to blaspheme his name, and his tabernacle, and them that dwell in heaven. {13:7} And it was given unto him to make war with the saints, and to overcome them: and power was given him over all kindreds, and tongues, and nations.

A question arises at this point, do we consider the verses as consecutive, thus placing the 42 months after the healing of the "deadly wound," or is one section a prophetic amplification of the other? What is interesting is the parallel between the 42 months, if understood literally, and the 3 1/2 days of Rev. 11:9, if considered prophetically. Both would equal exactly 3 1/2 years. However, the connection between the "first beast" and Revelation 11 is with "the holy city," while "the beast that ascendeth out of the bottomless pit" is connected with the 3 1/2 days (11:7-9; See also 17:8).

{11:7} And when they shall have finished their testimony, the beast that ascendeth out of the bottomless pit shall make war against them, and shall overcome them, and kill them. {11:8} And their dead bodies [shall lie] in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. {11:9} And they of the people and kindreds and tongues and nations shall see their dead bodies three days and an half, and shall not suffer their dead bodies to be put in graves.

{17:8} The beast that thou sawest was, and is not; and shall ascend out of the bottomless pit, and go into perdition: and they that dwell on the earth shall wonder, whose names were not written in the book of life from the foundation of the world, when they behold the beast that was, and is not, and yet is.

It is evident that much more study and prayer needs to be given to Revelation before hard and fast interpretations are formulated.

As the description and comment on the first beast is concluded, there is found a clause that will be repeated several times in the ensuing revelation - them "that dwell on the earth." (13:8, 12, 14-2x; 14:6; 17:2)

{13:8} And all that dwell upon the earth shall worship him, whose names are not written in the book of life of the Lamb slain from the foundation of the world.

{13:12} And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed.

{14:6} And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people

{17:2} With whom the kings of the earth have committed fornication, and the inhabitants of the earth have been made drunk with the wine of her fornication.

Since the warning in Chapter 12, was to the "inhabiters" (v. 12)

of the earth, and since the second beast comes "up out of the earth" (13:11),

{13:11} And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon.

is this phraseology to be restricted to the area prophetically designated the earth? Or is to be given the concept which we give to earth - the whole planet? The answer to this question will even effect the understanding of Revelation 14:6.

{14:6} And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people

Should the text read as in the KJV - "unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people."

Or, should the conjunctive, kai, be given it’s alternate meaning with the text reading, "unto them that dwell on the earth, also to every nation, and kindred, and tongue, and people." In other words, was "the everlasting gospel" to be first proclaimed to the dwellers of the prophetic "earth" and then to every nation worldwide. This is historically what happened. Does this fact, therefore, help us to read aright as prophetic language - "them that dwell on the earth."

In the Greek New Testament text of the United Bible Societies different Greek words are used in the various verses in Revelation 12, 13, 14, and 17 for the word, "dwell" in the clause, "that dwell on the earth." Only in Chapter 13, is the Greek word the same for "dwell" in verses 8 and 14. However, in the Received Text (Textus Receptus), the same word for "dwell" (katoikeo) is used consistently in Rev. 12:12; 13:8, 14; 14:6; and 17:2. If this is then to be interpreted prophetically, it adds a different dimension to the understanding of where the final events will be focused.

Those "that dwell on the earth" will "worship him (the beast)" (13:8).

{13:8} And all that dwell upon the earth shall worship him, whose names are not written in the book of life of the Lamb slain from the foundation of the world.

They will be deceived into making an image to the beast (13:14).

They will become intoxicated with the wine of the harlot (17:2).

{17:2} With whom the kings of the earth have committed fornication, and the inhabitants of the earth have been made drunk with the wine of her fornication.

It would also appear when the "whole" earth is meant rather than its use as a prophetic symbol, the word, "dwell" is not used, but rather holos, meaning entire, is associated with the word, "earth." See 13:3.

{13:3} And I saw one of his heads as it were wounded to death; and his deadly wound was healed: and all the world wondered after the beast.

In the connecting verses between the two "beasts" of Revelation 13, there is both warning and admonition. "All that dwell on the earth shall worship the first beast" with but one exception, those whose names are "written in the book of life of the Lamb" do not do so (13:8).

{13:8} And all that dwell upon the earth shall worship him, whose names are not written in the book of life of the Lamb slain from the foundation of the world.

Recognizing that the first beast represents the Papacy, then one criterion which determines where our names are placed is our attitude toward Roman Catholicism. This includes much more than mere Sunday observance.

The doctrine of the Trinity - basic in Romanism, the Eucharist, and other issues enter the picture. Little wonder then that the admonition follows - "If any man have an ear, let him hear." (13:9)

{13:9} If any man have an ear, let him hear.

In Rev. 13:10 an unique comment is made - "Here is the patience and faith of the saints."

{13:10} He that leadeth into captivity shall go into captivity: he that killeth with the sword must be killed with the sword. Here is the patience and the faith of the saints.

It is found again in Revelation 14:12,

{14:12} Here is the patience of the saints: here [are] they that keep the commandments of God, and the faith of Jesus.

and only in these two texts in Revelation.

Do these serve as "brackets" for the revelation that is given between?

If so, then this call to observe the steadfastness of "the saints" is associated with the activities of the second beast of chapter 13 and the giving of the Three Angels' Messages.

The second beast came "up out of the earth; and he had two horns like a lamb, and he spake as a dragon." (13:11)

{13:11} And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon.

Two things of importance need to be noted. The prophetic symbolism does not connect this beast with the other beasts - there is no common denominator, the multiple heads or horns which mark the other beast symbols are missing.

Only two horns are noted.

No prophetic, or literal time factors are associated with this second beast. He doesn't speak as "the dragon," but simply "as a dragon."

" His two horns are like the horns of a lamb."

The symbolism combines the two representations, which in Chapter 12 are pictured as in deadly conflict, the dragon and the Lamb.

This beast "exerciseth all the power (authority - exousia) of the first beast."

Is this saying that its authority is derived from the same source as the first beast, or is it stating that its controlling influence is as extensive as was that of the first beast, or both?

The evident time of prophetic emphasis for the second beast is after the deadly wound of the first beast "was healed." (v. 12)

{13:12} And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed

Is it then, that we are to consider the exercise of, and source for its authority? If so, the activities of this beast, as described in Chapter 13, would not find fulfillment until after 1929, when the deadly wound began to be healed. But when was it "healed"?

One of the wonders which this beast performs is to make "fire come down from heaven on the earth in the sight of men." (v. 13)

{13:13} And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men

This beast is defined as "the false prophet." (19:20)

The allusion to fire coming down from heaven, being done by a prophet, calls to mind, Elijah who is to come before "the great and dreadful day of the Lord." (Mal. 4:5)

{4:5} Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the LORD

This is telling us two things:

1) In the final confrontation, there will be a reversal of evidence. The false and deceptive will produce what will appear to be genuine evidence of Divine manifestation. And

2) This second beast is a religious power seeking to fulfill the role of Elijah.

In determining the identify of this "beast power," we have given it two identifications, the United States and Apostate Protestantism.

In the transitional verses from the first beast to the second, is found the dictum - "He that leadeth into captivity shall go into captivity." This is interpreted as having been fulfilled in taking the Pope captive, and by declaring the government of the Papacy at an end in 1798, thus concluding the 1260 prophetic days.

It was at this time, as the Papacy ceased its domination over "the kings of the earth," that the United States came into existence as a nation - "coming up out of the earth."

However, to so interpret, excludes the identification as Protestantism, because Protestantism arose in the area prophetically identified as "the sea," and over two hundreds years before the downfall of the Pope.

We can respond that it is Apostate Protestantism that is being identified since the symbol is termed, "the false prophet." If this be so, then one must ask, "When did Protestantism become apostate?" To this, we have responded that this state resulted from the rejection of the First Angel's Message. And textually the First Angel's Message is placed in the setting of this prophetic revelation to John, with the Second Angel proclaiming the fall of Babylon, of which the "false prophet" is one part. (Rev. 16:13, 19)

{16:13} And I saw three unclean spirits like frogs [come] out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet.

{16:19} And the great city was divided into three parts, and the cities of the nations fell: and great Babylon came in remembrance before God, to give unto her the cup of the wine of the fierceness of his wrath.

In recognizing this "beast" as a religious power we must also recognize two other factors of prophecy.

1) As noted above, the prophetic emphasis in Revelation 13 is on the activities of the "false prophet" after the "deadly wound was healed." This extends the time element for the main thrust of "apostate" Protestantism well over 100 years from the above date (1844) set for its inception.

2) This religious force causes the "image" to be formed. (13:14)

The "image" to the first beast would be religio-political even as the Papacy was and is. It must also be understood, that this "religious" power says to those "that dwell on the earth, that they should make an image to the beast." This clearly indicates that the political power through which the "image" will be formed is democratic, the electorate is asked to grant the authority. But the "life" of this image is given to it by the "false prophet." (13:15)

{13:15} And he had power to give life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast should be killed.

Penalties for failure to come into line are twofold:

1) The "false prophet" initiates economic sanctions (13:16-17).

{13:16} And he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads: {13:17} And that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name.

2) The created "image" of the union of church and state - issues the death decree (13:15).

{13:15} And he had power to give life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast should be killed.

The final verse of Revelation 13 - verse 18 –

{13:18} Here is wisdom. Let him that hath understanding count the number of the beast: for it is the number of a man; and his number [is] Six hundred threescore [and] six.

demands careful exegesis. It can be noted as both a literal fact, and it can convey spiritual import. Use of this verse has been made by Adventist evangelists by identifying the Pope with title - VICARIVS FILI DEI - which in the Latin equals - 666. A publication recently came to this desk which claimed that this title "has long been a forgery of Adventist publishing and is thoroughly fraudulent." Documentation was given for this charge from a work by Gilbert M. Valentine, The Shaping of Adventism, published by Andrews University. Evidently someone has not done their homework, and this would include George R. Knight, who chaired Valentine's original research. It is the Catholic Church itself which admits that "the title of the Pope of Rome is Vicarious Fili Dei. This is inscribed on his mitre; and if you take the letters of his title which represent Latin numerals (printed large) and add them together they come to 666."

A spiritual truth is also hidden in this number and "wisdom." The Greek text reads - "For a number of man, it is" - no article, and the word for man is anthropos. Six is one shy of seven, which is a Biblical perfect number, but it is a combination of three sixes, three being another perfect number. Thus the number 666 could be interpreted as perfected imperfection. This even carries overtones of "six days shalt thou labor and do all thy work." Man in the worship of the works of his hands - Cain worship - and self glorification, cannot "Fear God and give glory to Him ... and worship Him who made ..." providing for man, the seventh day of rest, which is the essence of the First Angel's Message. (14:6-7)

{14:6} And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, {14:7} Saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters

The Third Angel's Message also addresses this issue. "If any man worship the beast," but the "beast" is man in the height of his imperfection and rebellion against God.

This full picture justifies Thayer's definition of "the Wicked" one, "the man of sin," as "he in whom all iniquity has as it were fixed its abode" (II Thess. 2:8.)

{2:8} And then shall that Wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming

(See Thayer's Greek-English Lexicon of the New Testament, p. 48, art. anomos) This is the one which the "false prophet" leads those who dwell on the earth to worship.

In contrast to this, comes the next vision given to John. (To Be Continued)

1995 Jul -- XXVIII -- 7(95) -- EXEGESIS OF REVELATION -- THE 144,000 AND THE THREE ANGELS -- Part 3 -- The first vision given to John after he was told, "Here is wisdom," is a climax to a series of revelations given in the previous chapters. He was told that "all that dwell on the earth shall worship" the first beast, except those whose names are in "the book of life of the Lamb." (13:8)

{13:8} And all that dwell upon the earth shall worship him, whose names are not written in the book of life of the Lamb slain from the foundation of the world.

It was also stated that those who would "not worship the image of the beast should be killed." (13:15)

{13:15} And he had power to give life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast should be killed.

In Chapter 12, it was declared that those who overcome "the dragon" do so "by the blood of the Lamb," and these "loved not their lives unto death." (12:11)

{12:11} And they overcame him by the blood of the Lamb, and by the word of their testimony; and they loved not their lives unto the death.

Now John sees a company with the Lamb on mount Sion, 144,000. This number stands in direct contrast to the "all" who worship, the dragon, beast, and image. (13:4, 15)

{13:4} And they worshipped the dragon which gave power unto the beast: and they worshipped the beast, saying, Who [is] like unto the beast? who is able to make war with him?

{13:15} And he had power to give life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast should be killed.

These are commandment keepers; they have no other gods before Jehovah Elohim. (Ex. 20:2-3)

{20:2} I [am] the LORD thy God, which have brought thee out of the land of Egypt, out of the house of bondage. {20:3} Thou shalt have no other gods before me.

Further, they do not bow down to, nor serve any "image."(Ex. 20:4-5)

{20:4} Thou shalt not make unto thee any graven image, or any likeness [of any thing] that [is] in heaven above, or that [is] in the earth beneath, or that [is] in the water under the earth: {20:5} Thou shalt not bow down thyself to them, nor serve them: for I the LORD thy God [am] a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth [generation] of them that hate me

God honors them for their fidelity in the midst of universal apostasy by placing His name in their foreheads.

The 144,000 on mount Sion, the remnant of the seed of the woman who face the death decree in the warfare with the dragon, are also revealed in the first section of the book. (Chapter 7) There these victors are portrayed as having "washed their robes, and made them white in the blood of the Lamb." (v. 14)

{7:14} And I said unto him, Sir, thou knowest. And he said to me, These are they which came out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb.

The picture is heightened by further comparison. The 144,000 receive "His Father's name." These "follow the Lamb whithersoever He goeth." (14:4)

The high point of this last section of Revelation before the Millennial reign is that "the marriage of the Lamb is come, and His wife hath made herself ready." She is clothed in"fine linen, clean and white," a righteousness obtained by the blood of the Lamb. There is another "knitting" back into the first section. The victors of "Laodicea" sit with "the True Witness" (Gr. ho martus) on His throne. (3:21)

{3:21} To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne.

They refuse to worship the dragon, beast and image - they keep the commandments - and they have the "witness" (Gr. marturian) of Jesus Christ. They are the "remnant" of the woman's seed, the "Queen" - the wife of the Lamb accepting only "His Father's name."

The 144,000 with the Father's name in their foreheads “the seal of God" (Rev. 7:3)

{7:3} Saying, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads

are in contrast to the "all" who worship the beast and receive "a mark in their right hand, or in their foreheads." (13:16)

{13:16} And he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads

With the emphasis on "the blood of the Lamb" as the means of victory, the 144,000 have nothing in their hands to bring, simply to the Lamb they cling. Those who trust in the merits of their own works - Cain worship - receive a mark in their right hand.

John next heard a Duo singing "a new song" in which the 144,000 unite their voices. These voices are accompanied "by harpers harping on their harps." (14:2-3)

{14:2} And I heard a voice from heaven, as the voice of many waters, and as the voice of a great thunder: and I heard the voice of harpers harping with their harps: {14:3} And they sung as it were a new song before the throne, and before the four beasts, and the elders: and no man could learn that song but the hundred [and] forty [and] four thousand, which were redeemed from the earth.

"The voice of many waters" is the voice of "the Son of man." (1:15)

{1:15} And his feet like unto fine brass, as if they burned in a furnace; and his voice as the sound of many

waters.

The voice "of a great thunder" is God Himself. Zephaniah seeing "the remnant of Israel" who do no iniquity, neither is a "deceitful tongue found in their mouth," foretells that the Lord God "will joy over (them) with singing." (3:13, 17)

{3:13} The remnant of Israel shall not do iniquity, nor speak lies; neither shall a deceitful tongue be found in their mouth: for they shall feed and lie down, and none shall make [them] afraid

{3:17} The LORD thy God in the midst of thee [is] mighty; he will save, he will rejoice over thee with joy; he will rest in his love, he will joy over thee with singing.

[See John 12:28-29,

{12:28} Father, glorify thy name. Then came there a voice from heaven, [saying,] I have both glorified [it,] and will glorify [it] again. {12:29} The people therefore, that stood by, and heard [it,] said that it thundered: others said, An angel spake to him.

and note the phrase, "lightnings and thunderings and voices" associated with descriptions of the Throne of God in Revelation 4:5; 16:17-18.]

{4:5} And out of the throne proceeded lightnings and thunderings and voices: and [there were] seven lamps of fire burning before the throne, which are the seven Spirits of God

{16:17} And the seventh angel poured out his vial into the air; and there came a great voice out of the temple of heaven, from the throne, saying, It is done. {16:18} And there were voices, and thunders, and lightnings; and there was a great earthquake, such as was not since men were upon the earth, so mighty an earthquake, [and] so great.

An interesting question for consideration is why and what is the "new song" which only God, the Lamb and the 144,000 will sing together.

The 144,000 are indicated as having been "redeemed from among men." (14:4)

James White made an insightful observation on this point. He wrote: "Not out of their graves; no, no, - 'from among men.' They must, therefore, be the living saints who are changed to immortality at the coming of the Lord." (R&H, May 9, 1854, p. 124; emphasis his) These are declared to be "the first fruits unto God and to the Lamb." Here again is the Divine Duo with a stated relationship of the 144,000 to Them. This entwining picture should be carefully considered:

1) The 144,000 are with the Lamb on mount Sion with God's name in their foreheads.

2) The Lamb and God sing a "new song" in which only the 144,000 can unite their voices.

3) The 144,000 become "first fruits" to God and the Lamb.

If James White's observation first penned in 1850 is correct, and we believe it is, this relationship between the 144,000 and the Divine Duo is further heightened by the fact that those who are translated without seeing death put on "immortality" in contrast to the "incorruption" of the resurrected saints. (I Cor. 15:51-54)

{15:51} Behold, I shew you a mystery; We shall not all sleep, but we shall all be changed, {15:52} In a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed. {15:53} For this corruptible must put on incorruption, and this mortal [must] put on immortality. {15:54} So when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass the saying that is written, Death is swallowed up in victory.

The word translated, "immortality" (athanasia) is used only three times in the New Testament, twice in I Corinthians 15:53-54, and once in I Tim. 6:l6.

{6:16} Who only hath immortality, dwelling in the light which no man can approach unto; whom no man hath seen, nor can see: to whom [be] honour and power everlasting. Amen.

Here in these related verses is a clear suggestion that the 144,000 will share in an attribute of God as did the exalted Jesus who had laid aside this prerogative to accomplish redemption. This resurrected Christ is also called, "the first fruits." (I Cor. 15:23)

{15:23} But every man in his own order: Christ the firstfruits; afterward they that are Christ’s at his coming.

There is an interpretation read into these verses which designates the 144,000 as the instruments by which God brings together the "great multitude" of Revelation 7:9.

{7:9} After this I beheld, and, lo, a great multitude, which no man could number, of all nations, and kindreds, and people, and tongues, stood before the throne, and before the Lamb, clothed with white robes, and palms in their hands

Inasmuch as the 144,000 are discussed in both Revelation 7, and 14, we need to pause and consider the two prophetic pictures together. In Revelation 7, the question is asked, "Who are these arrayed in white robes, and where did they come from?" (v. 13 NKJV) There is no question but that the great multitude are arrayed in white robes. The text so states. (7:9) It also declares that the "multitude" come from "all nations, and kindreds, and people, and tongues."

Applying the same question asked by "one of the elders" in Chapter 7 to Revelation 14 in regard to the 144,000, the answer is - they result from the Three Angels' Mesages, which are likewise given not only to "every nation, and kindred, and tongue, and people" (14:6)

{14:6} And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people

but also to them "that dwell on the earth." The 144,000 are not only "redeemed from among men," but also are "redeemed from the earth." (14:3)

{14:3} And they sung as it were a new song before the throne, and before the four beasts, and the elders: and no man could learn that song but the hundred [and] forty [and] four thousand, which were redeemed from the earth.

Here a judgment call must be made once again. Are we to interpret "earth" as the symbolic "earth" of the continuous prophecy of Revelation 12 & 13, or do we interpret the word as applied to the planet as a whole?

From the picture in Revelation 14, must be added the descriptive concept of the 144,000 - "in their mouth was found no guile: for they are without fault before the throne of God." (v. 5)

{14:5} And in their mouth was found no guile: for they are without fault before the throne of God.

In other words, "they keep the commandments of God and the faith of Jesus." (v. 12)

{14:12} Here is the patience of the saints: here [are] they that keep the commandments of God, and the faith of

Jesus.

Compare Rev. 14:5 with I Peter 2:22,

{14:5} And in their mouth was found no guile: for they are without fault before the throne of God.

{2:22} Who did no sin, neither was guile found in his mouth

and consider the basic revelation of Chapter 12 - the "Seed" of the Woman, the Man-child, and the "remnant of her seed" which keep the commandments of God, and have the witness of Jesus. (12:17)

{12:17} And the dragon was wroth with the woman, and went to make war with the remnant of her seed, which keep the commandments of God, and have the testimony of Jesus Christ

Where then does the "great multitude" enter the picture? In Rev. 14:13

{14:13} And I heard a voice from heaven saying unto me, Write, Blessed [are] the dead which die in the Lord from henceforth: Yea, saith the Spirit, that they may rest from their labours; and their works do follow them.

"a voice from heaven" is heard. The Holy Spirit speaks - "Blessed are the dead which die in the Lord from henceforth." There is a point of time from which those who die in the Lord are called "blessed." The text would suggest that point as the beginning of the Three Angels' Messages.

We next turn our attention to the Three Angels and their messages. Immediately we face a problem. How are we to identify these angels, as symbols or real angels?

We have said that they represent a movement.

We have perceived that movement to be the Adventist Movement.

However, there are more than three angels in Revelation 14.

Besides the three which "fly in the midst of heaven," there are three other angels: two come "out of the temple," and one "out from the altar." (vs. 15-18)

{14:15} And another angel came out of the temple, crying with a loud voice to him that sat on the cloud, Thrust in thy sickle, and reap: for the time is come for thee to reap; for the harvest of the earth is ripe. {14:16} And he that sat on the cloud thrust in his sickle on the earth; and the earth was reaped. {14:17} And another angel came out of the temple which is in heaven, he also having a sharp sickle. {14:18} And another angel came out from the altar, which had power over fire; and cried with a loud cry to him that had the sharp sickle, saying, Thrust in thy sharp sickle, and gather the clusters of the vine of the earth; for her grapes are fully ripe.

One from the "temple" and the one from the "altar" are involved with "the great winepress of the wrath of God" and "the city." (vs. 19-20)

{14:19} And the angel thrust in his sickle into the earth, and gathered the vine of the earth, and cast [it] into the great winepress of the wrath of God. {14:20} And the winepress was trodden without the city, and blood came out of the winepress, even unto the horse bridles, by the space of a thousand [and] six hundred furlongs.

The previous reference where "temple," "altar," and "city" are associated together is Rev. 11:1-2.

{11:1} And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein. {11:2} But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty [and] two months.

The references previous to Rev. 11:1, where the "altar" is seen is in Chapters 8 & 9. There it is called, "the golden altar before the throne." (8:3; 9:13)

{8:3} And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer [it] with the prayers of all saints upon the golden altar which was before the throne.

{9:13} And the sixth angel sounded, and I heard a voice from the four horns of the golden altar which is before God

Our problem is that if we interpret the three angels flying in the midst of heaven as an earthly movement, how can we interpret the last three as literal?

If all are symbolic of "movements," what movements do the last three represent?

How do we interrelate these angels which come out of the temple with the two temple scenes of Chapter 11:1, 19?

{11:1} And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein.

{11:19} And the temple of God was opened in heaven, and there was seen in his temple the ark of his testament: and there were lightnings, and voices, and thunderings, and an earthquake, and great hail.

Either we say that they mean something different in Revelation 14, or we say that they must be given a consistent identification in each reference where the term is used.

Whichever interpretive decision we make, we come face to face with the realization that there are still areas in the book of Revelation that need prayer and study.

A suggestive interpretation of the angels of Revelation 14 might be found in the designation of the sixth angel. He had "authority ("power" - KJV) over the fire." (v. 18 Gr.)

{14:18} And another angel came out from the altar, which had power over fire; and cried with a loud cry to him that had the sharp sickle, saying, Thrust in thy sharp sickle, and gather the clusters of the vine of the earth; for her grapes are fully ripe.

In Revelation 16, the angel of the third plague is spoken of as "the angel of the waters." (16:5)

{16:5} And I heard the angel of the waters say, Thou art righteous, O Lord, which art, and wast, and shalt be, because thou hast judged thus.

Throughout the entire book, angels are given specific responsibilities in carrying out the directives that come from the throne of God. Thus we could say that the first angel of Revelation 14 was given the "authority" to see that the everlasting gospel with its specific emphasis for earth's last hour was implemented. This he did through the Advent Movement. From this viewpoint, the "angels of God" in Revelation are real beings - "ministering spirits" - placed in charge of God's plans and purposes to bring about the full realization of the victory of "His Christ." (12:10)

Considering the messages of the first three angels of Revelation 14, as we seek to let the text speak, we face problems in harmonizing what the text says with what our tradition has read into these verses.

The first angel comes in the midst of heaven "having the everlasting gospel." (14:6)

{14:6} And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people

It is age-long (aionion); the same gospel as promised to Eve in the beginning, and realized in the victory of the Man-child. It is to go not only to "them that dwell on the earth," but also to "every nation, and kindred, and tongue, and people." It carried a specific message. "The hour of God's judgment is come." "Is come" (elthen) is in the past tense (Gr. aorist). When this angel gives its message, the judgment has commenced. The message of the first angel is not a message telling of something to come, but a proclamation of what has begun - God's judgment hour. Further it is connected with three imperatives: 1) "Fear God," 2) "Give glory to Him," and 3) "Worship Him who made."

This message could not be given until the Judgment had begun in Heaven no more than the Spirit could come on Pentecost until the enthronement of Christ as High Priest in the Heavenly Sanctuary. (See Acts 2:33)

{2:33} Therefore being by the right hand of God exalted, and having received of the Father the promise of the Holy Ghost, he hath shed forth this, which ye now see and hear

Thus the first angel began to sound after 1844, not before. It is also a historical fact that the Movement directed by this angel did not see the sanctuary truth of the final atonement of the great High Priest, or the Sabbath truth until after October 22, 1844. Further, since this message is a part of the age-long gospel, it will continue to be proclaimed till the close of all human probation. The other two which follow only join their voices with this first angel.

The second angel proclaims - "Babylon is fallen, is fallen." Again, this is in the past tense (epesen). When this angel sounds, there is an accomplished fact. In fact, the reason for the fall of Babylon - "because she made all nations drink of the wine of the wrath of her fornication" - is in the Greek perfect tense (pepotiken), indicating completed action. The message of this angel is that the "nations" to whom "the everlasting gospel" was to be proclaimed, instead of accepting it, chose to drink of Babylon's wine under religious duress.

The third angel joins the other two. However, in John's recording of this message, he places it in the present tense - "If any man is worshiping (proskunei) the beast and his image, and is receiving (lambanei) a mark ...." (14:9) This message, therefore, except in a warning of what will be, cannot be "present truth" until the "mark" is in place, and the proclamation to worship is made. It needs to be kept in mind that the cause to worship this beast is contingent on the fact that "the deadly wound was healed." (13:12)

{13:12} And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed.

When we consider the "wisdom" and "under-standing" given to John in the previous chapter (13:18),

{13:18} Here is wisdom. Let him that hath understanding count the number of the beast: for it is the number of a man; and his number [is] Six hundred threescore [and] six.

we discover that the basic element in this warning is against the worship of man for the "beast" is a man! The third angel joins his voice in warning that the rejection of the everlasting gospel's imperatives - "Fear God, and give glory to Him ... and worship Him who made" - and in its place, worshiping man in whatever form that may take, brings "the wine of the wrath of God, which is poured out without mixture." (14:10)

{14:10} The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb

In the final confrontation when all that dwell on the face of the earth bow in worship to the beast that had a deadly wound and "was healed," there will be a "remnant of Israel" who, as the Three Worthies before them, refuse to bow to the image - they will keep the commandments of God, and the faith of Jesus." (14:12) It will be a trying ordeal for it will reveal the "endurance" (patience - KJV) of the saints. "But he that shall endure unto the end, the same shall be saved." (Matt. 24:13)

{24:13} But he that shall endure unto the end, the same shall be saved.

This verse - 14:12 –

{14:12} Here is the patience of the saints: here [are] they that keep the commandments of God, and the faith of Jesus.

is interesting in that not only do the "saints" keep the commandments of God, they also keep the faith of Jesus. We hear much about "keeping" the commandments of God, but we hear little, if any thing, about keeping the faith of Jesus. This word, "keep" (tereo) is the same word as used in the blessing pronounced upon those who "keep those things which are written" in the book of Revelation. (1:3; 22:7, 9)

{1:3} Blessed [is] he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time [is] at hand.

{22:7} Behold, I come quickly: blessed is he that keepeth the sayings of the prophecy of this book.

{22:9}Then saith he unto me, See [thou do it] not: for I am thy fellowservant, and of thy brethren the prophets, and of them which keep the sayings of this book: worship God

John uses this word frequently in both his Gospel and first Epistle. In these books, it is used primarily with keeping the commandments, and the sayings of Jesus.

We might ask, does the keeping of the faith of Jesus mean entering into the experience He entered, in both Gethsemane and Calvary, where unable to see through the darkness, He simply prayed, "Thy will be done. Father into thy hands I commend my spirit." Will the 144,000 who go with the Lamb "withsoever He goeth," have also gone with Him through their Gethsemane and Calvary?

" One thing will certainly be understood from a study of Revelation,

- that the connection between God and His people is close and decided. "

(TM, p. 114)

XXVIII - 8(95) Excerpt “Watchman, what of the night?”

"The hour has come, the hour is striking and striking at you, the hour and the end!" Eze. 7:6 (Moffatt)

EXEGESIS OF REVELATION

The Seven Last Plagues

(Part 4)

[Excerpt from wwn8(95)]

In the pronouncement of the Third Angel a warning was given that if anyone worshiped the beast or his image, that one "shall drink of the wine of the wrath of God." (14:9-10)

Rev. {14:9} And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive [his] mark in his forehead, or in his hand, {14:10} The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb

In the vision beginning with Chapter 15, this wrath is described as being the Seven Last Plagues. (v. 1)

{15:1} And I saw another sign in heaven, great and marvellous, seven angels having the seven last plagues; for in them is filled up the wrath of God.

The format for the giving of this vision is the same as was the format of Revelation 12 - a great wonder is seen in heaven - the screen upon which the divine revelation is portrayed. (The Greek word for "wonder" in Rev. 12:1, and "sign" in Rev. 15:1 is the same)

These plagues are defined as the seven last plagues. The first reference to "plagues" in Revelation is in connection with the sixth trumpet. (9:20)

{9:20} And the rest of the men which were not killed by these plagues yet repented not of the works of their hands, that they should not worship devils, and idols of gold, and silver, and brass, and stone, and of wood: which neither can see, nor hear, nor walk

This would indicate that the fulfillment of the "trumpets" in the time sequence of the book of Revelation precedes the final wrath of God, and therefore, is not a parallel prophecy.

The second reference to "plagues" is noted in reference to the Two Witnesses which are given authority "to smite the earth with all plagues, as often as they will." (11:6)

{11:6} These have power to shut heaven, that it rain not in the days of their prophecy: and have power over waters to turn them to blood, and to smite the earth with all plagues, as often as they will.

It is interesting to note that in the Greek text, the word "wound" is used to translate the "plague" received by one of the heads of the beast of Revelation 13.

In verses 3 and 12, the phrase is "plague of death,"

{13:3} And I saw one of his heads as it were wounded to death; and his deadly wound was healed: and all the world wondered after the beast

{13:12} And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed.

while in verse 14,

it is "the plague of the sword." These previous plagues as described under the sixth trumpet, and the wound received by the beast are ministered by earthly forces, while the seven last are directly ordered by God, and placed under seven angels who come from the Throne of God with their mandate. (15:5-6)

{15:5} And after that I looked, and, behold, the temple of the tabernacle of the testimony in heaven was opened: {15:6} And the seven angels came out of the temple, having the seven plagues, clothed in pure and white linen, and having their breasts girded with golden girdles.

Verses 2 - 4 are interpolated like Rev. 16:15,

{15:2} And I saw as it were a sea of glass mingled with fire: and them that had gotten the victory over the beast, and over his image, and over his mark, [and] over the number of his name, stand on the sea of glass, having the harps of God. {15:3} And they sing the song of Moses the servant of God, and the song of he Lamb, saying, Great and marvellous [are] thy works, Lord God Almighty; just and true [are] thy ways, thou King of saints. {15:4} Who shall not fear thee, O Lord, and glorify thy name? for [thou] only [art] holy: for all nations shall come and worship before thee; for thy judgments are made manifest.

{16:15} Behold, I come as a thief. Blessed [is] he that watcheth, and keepeth his garments, lest he walk naked, and they see his shame.

and serve as an interlude as does Rev. 19:1-4.

{19:1} And after these things I heard a great voice of much people in heaven, saying, Alleluia; Salvation, and glory, and honour, and power, unto the Lord our God: {19:2} For true and righteous [are] his judgments: for he hath judged the great whore, which did corrupt the earth with her fornication, and hath avenged the blood of his servants at her hand. {19:3} And again they said, Alleluia. And her smoke rose up for ever and ever. {19:4} And the four and twenty elders and the four beasts fell down and worshipped God that sat on the throne, saying, Amen; Alleluia.

In each of these interludes, we are taken back to the original vision given to John when "a door was opened in heaven" and John was instructed by "the first voice" to "Come up hither, and I will shew thee things which must be hereafter." (4:1)

{4:1} After this I looked, and, behold, a door [was] opened in heaven: and the first voice which I heard [was] as it were of a trumpet talking with me; which said, Come up hither, and I will shew thee things which must be hereafter.

He sees a throne "set in heaven" upon which sat the Eternal Majesty. Around the throne sat 24 elders, while before the throne were "seven torches of fire burning" declared to be "the seven Spirits of God sent forth into all the earth,” representing the omnipotence (horns) and omnipresence (eyes) of the Lamb. (4:5; 5:6; Hab. 3:4; Zech. 4:10)

{4:5} And out of the throne proceeded lightnings and thunderings and voices: and [there were] seven lamps of fire burning before the throne, which are the seven Spirits of God.

{5:6} And I beheld, and, lo, in the midst of the throne and of the four beasts, and in the midst of the elders, stood a Lamb as it had been slain, having seven horns and seven eyes, which are the seven Spirits of God sent forth into all the earth.

Hab. 3:4} And [his] brightness was as the light; he had horns [coming] out of his hand: and there [was] the hiding of his power

Zech {4:10} For who hath despised the day of small things? for they shall rejoice, and shall see the plummet in the hand of Zerubbabel [with] those seven; they [are] the eyes of the LORD, which run to and fro through the whole earth.

Also before the throne, there is "a sea of glass like unto crystal." (4:6)

{4:6} And before the throne [there was] a sea of glass like unto crystal: and in the midst of the throne, and round about the throne, [were] four beasts full of eyes before and behind.

In the midst of the throne are four living creatures, and "a Lamb as it had been slain." (4:6; 5:6)

{4:6} And before the throne [there was] a sea of glass like unto crystal: and in the midst of the throne, and round about the throne, [were] four beasts full of eyes before and behind

The interlude of Revelation 15:2-4

{15:2} And I saw as it were a sea of glass mingled with fire: and them that had gotten the victory over the beast, and over his image, and over his mark, [and] over the number of his name, stand on the sea of glass, having the harps of God. {15:3} And they sing the song of Moses the servant of God, and the song of the Lamb, saying, Great and marvellous [are] thy works, Lord God Almighty; just and true [are] thy ways, thou King of saints. {15:4} Who shall not fear thee, O Lord, and glorify thy name? for [thou] only [art] holy: for all nations shall come and worship before thee; for thy judgments are made manifest.

returns to the setting of the vision of the open door with its sea of glass; but here it is "mingled with fire" rather than merely being "clear as crystal." (Compare 4:6 with 15:2)

{4:6} And before the throne [there was] a sea of glass like unto crystal: and in the midst of the throne, and round about the throne, [were] four beasts full of eyes before and behind

Could the "fire" be symbolic of the means by which the ones standing on the sea of glass were victorious over the beast and his image and purified so as to be fitted to be in the presence of God? (See Mal. 3:2-3; Luke 3:16)

Mal. {3:2} But who may abide the day of his coming? and who shall stand when he appeareth? For e [is] like a refiner’s fire, and like fullers’ sope: {3:3} And he shall sit [as] a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the LORD an offering in righteousness.

{3:16} John answered, saying unto [them] all, I indeed baptize you with water; but one mightier than I ometh, the latchet of whose shoes I am not worthy to unloose: he shall baptize you with the Holy Ghost and with fire

There are some parallels between this vision and the vision of Rev. 14:1-5,

as well as some distinct differences. Here it is stated that those who stand on the sea of glass are victors "over the beast and over his image," while such a conclusion concerning the 144,000 on Mount Sion can only be inferred. The 144,000 sing a unique song, while those standing on the sea of glass sing the song of Moses and the Lamb, the words of which are given.

Another question arises, how far back in time must we go to find victors over the beast? Is the "beast" only that phase of the beast which had a wound by the sword and did live? That is the emphasis used in previous identification of the beast in connection with "his image." (13:12, 14)

{13:12} And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed.

However, the beast has "seven heads" which, depending on the interpretation given to the seven heads, could reach back to Egypt, the first power to "persecute" the corporate people of God. Of interest in this connection, "the song of Moses" is introduced. All of these factors must be programmed into any exegetical study of these verses.

After recording this interlude, John's attention is returned to the "seven angels having the seven last plagues." He sees the open temple - "the tabernacle of the testimony" - from which these angels are to come.

This is none other than the Most Holy Place of the Heavenly Sanctuary wherein is the ark of the covenant with the Law of God.

John has seen this tabernacle before as the vision of the trumpets was concluded. (11:19)

{11:19} And the temple of God was opened in heaven, and there was seen in his temple the ark of his estament: and there were lightnings, and voices, and thunderings, and an earthquake, and great hail

Another parallel between these two revelations is that God in Chapter 11 is declared to have taken His "great power, and has reigned," while in Chapter 15, "the temple was filled with smoke from the glory of God, and from His great power." This assumption on the part of God brings forth His wrath in judgment, and no "man" is able to "enter the temple, till the seven plagues of the seven angels were fulfilled. (15:8)

{15:8} And the temple was filled with smoke from the glory of God, and from his power; and no man was able to enter into the temple, till the seven plagues of the seven angels were fulfilled.

Intercession has ceased, for there is but "One mediator between God and men, the Man, Christ Jesus." (I Tim. 2:5)

{2:5} For [there is] one God, and one mediator between God and men, the man Christ Jesus

Next John hears a voice described as "a great voice out of the temple." (16:1)

{16:1} And I heard a great voice out of the temple saying to the seven angels, Go your ways, and pour out the vials of the wrath of God upon the earth.

It is a mandate from the throne. (See 16:17)

{16:17} And the seventh angel poured out his vial into the air; and there came a great voice out of the temple of heaven, from the throne, saying, It is done.

To the seven angels, the command is given - "Go your ways, and pour out the vials of the wrath of God upon the earth." Little have we realized what the mercy of God has been, and what the wrath of God against sin is. We have tried to reconcile the God of the Old Testament with how we perceive the God of the New Testament. In our finite perceptions we have not realized the hatred God has toward sin, nor the significance of the separation that took place when on the cross, Christ became verily sin for us, nor the full significance of the fact that "in the midst of the throne" has "stood a Lamb as it had been slain." (5:6)

But when that Lamb steps aside and when no longer His blood pleads for the sinful race, and the wrath of God unmixed falls upon the unsheltered heads of the devotees of the beast and his image, then will all know that the Eternal God is the same God as is revealed in both the Old and New Testaments.

In noting the plagues, it becomes obvious that no plague falls without a reason. "The curse causeless shall not come." (Prov. 26:2)

{26:2} As the bird by wandering, as the swallow by flying, so the curse causeless shall not come.

The warning was given to the final generation that to "worship the beast and his image, and receive his mark" meant only one thing, the unmixed wrath of God. (14:9-10)

{14:9} And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive [his] mark in his forehead, or in his hand, {14:10} The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb

To those who received this mark, the first angel directs his plague. "A foul and loathsome sore came upon the men who had the mark of the beast and those who worshiped his image." (16:2, NKJV)

{16:2} And the first went, and poured out his vial upon the earth; and there fell a noisome and grievous sore upon the men which had the mark of the beast, and [upon] them which worshipped his image.

If the symbols as given in these chapters are to be consistently interpreted, the image was created and worshiped by those "who dwell on the earth" meaning the place from whence the second beast arose. (13:11-12)

The second plague is more difficult of interpretation than would first appear. (16:3)

{16:3} And the second angel poured out his vial upon the sea; and it became as the blood of a dead [man:] and every living soul died in the sea

Is it the literal oceans that are here meant, or is "the sea" to be understood as the place where arose the first beast? (12:12; 13:1)

{13:1} And I stood upon the sand of the sea, and saw a beast rise up out of the sea, having seven heads and ten horns, and upon his horns ten crowns, and upon his heads the name of blasphemy.

It is singular in number. If "the sea" is to be symbolically understood, what does the clause - "every living soul died in the sea" - mean? The explanation given by "the angel of the waters" as to why this plague is poured out states "they have shed the blood of saints and prophets." Who are the "they"? The only plural antecedent would be the collective, "sea," "rivers and fountains of waters."

The third plague is the one plague of the seven which is repeated. (16:4)

{16:4} And the third angel poured out his vial upon the rivers and fountains of waters; and they became blood.

It is directed against the sources of the sea - "rivers and fountains of waters." However, it does not state that "every living soul" in the "rivers and fountains" dies; but the pronouncement of the angel of the waters covers both plagues. The first beast makes "war with the saints." (13:7)

{13:7} And it was given unto him to make war with the saints, and to overcome them: and power was given him over all kindreds, and tongues, and nations.

It could be assumed that blood was spilt. The "image to the beast" issues a death decree but no where is it indicated it was carried out. (13:15)

{13:15} And he had power to give life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast should be killed.

The intent is clear, there would be bloodshed. However, similar language as used by the angel of the waters, "blood of saints and prophets," is used to describe the "woman" of Revelation 17. (See verse 6)

{17:6} And I saw the woman drunken with the blood of the saints, and with the blood of the martyrs of Jesus: and when I saw her, I wondered with great admiration

Can it be that the same principle enunciated by Jesus for the generation which crucified Him, will apply to the generation which issues the "death decree" against "the remnant" of the woman's seed? (See Matt. 23:34-36)

{23:34} Wherefore, behold, I send unto you prophets, and wise men, and scribes: and [some] of them ye shall kill and crucify; and [some] of them shall ye scourge in your synagogues, and persecute [them] from city to city: {23:35} That upon you may come all the righteous blood shed upon the earth, from the blood of righteous Abel unto the blood of Zacharias son of Barachias, whom ye slew between the temple and the altar. {23:36} Verily I say unto you, All these things shall come upon this generation.

Since the death decree is issued not by the beast that came up out of the "sea," but rather by "his image," and since the "beast" did shed much innocent blood during the Dark Ages, does the doubling of the plague of blood to drink, give an indication as to when the "death decree" will be issued? If this indication is correct, the "decree" comes after the close of human probation.

Further, from this point on in the detailing of the plagues, the wording used by John becomes more reflective of that which is to be revealed than with that which had been previously revealed. Confirming this assumption is the fact that one of the seven angels of the seven last plagues becomes John's instructor following the vision of the plagues. (See 17:1; 21:9)

{17:1} And there came one of the seven angels which had the seven vials, and talked with me, saying unto me, Come hither; I will shew unto thee the judgment of the great whore that sitteth upon many waters

{21:9} And there came unto me one of the seven angels which had the seven vials full of the seven last plagues, and talked with me, saying, Come hither, I will shew thee the bride, the Lamb’s wife.

The fourth angel poured out his vial "upon the sun." (16:8)

{16:8} And the fourth angel poured out his vial upon the sun; and power was given unto him to scorch men with fire.

The sun has been the object of worship from ancient times in most if not all pagan religions. The Bible recognizes such worship as a denial of the God of heaven. Job declared that "if I beheld the sun when it shined, or the moon walking in brightness; and my heart hath been secretly enticed, or my mouth hath kissed my hand: this also were an iniquity to be punished by the judge; for I should have denied the God that is above." (Job 31:26-28) Transferred into professed Christian religions through Rome are numerous elements of pagan sun worship. The birthday of the sun-god Mithra, December 25, is now the celebrated birthday of Jesus. Easter sunrise services are but echoing the pagan ritual of greeting the sunrise with an act of worship. Then weekly, the Christian world, for the most part, worships on the Day of the Sun. Significant, then is the inclusion in the "everlasting gospel" (14:6)

{14:6} And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people,

of the call to "worship Him that made heaven and earth, and the sea, and the fountains of waters." (v. 7)

{14:7} Saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters

God's designated day of worship as the Creator is the Sabbath. (Ex. 20:8-11)

{20:8} Remember the sabbath day, to keep it holy. {20:9} Six days shalt thou labour, and do all thy work: {20:10} But the seventh day [is] the sabbath of the LORD thy God: [in it] thou shalt not do any work, thou, nor thy son, nor thy daughter, thy manservant, nor thy maidservant, nor thy cattle, nor thy stranger that [is] within thy gates: {20:11} For [in] six days the LORD made heaven and earth, the sea, and all that in them [is,] and rested the seventh day: wherefore the LORD blessed the sabbath day, and hallowed it.

The "beast's" designated day is the Day of the Sun.

Keenan in his catechism asks the question, "Have you any other way of proving that the [Roman] Church has power to institute festivals of precept?" Then he answers - "Had she not such power, she could not have done that in which all modern religionists agree with her; - she could not have substituted the observance of Sunday, the first day of the week, for the observance of the Saturday, the seventh day, a change for which there is no Scriptural authority." (Doctrinal Catechism, p. 174)

The fifth angel pours out his vial "upon the seat of the beast." (16:10)

{16:10} And the fifth angel poured out his vial upon the seat of the beast; and his kingdom was full of darkness; and they gnawed their tongues for pain

If the "sea" in the second plague does represent the area from which the "beast" arose, and as a result of the plague, every living soul died in the sea," this "seat" could not be Rome, its original seat. The prophecy in Daniel does cast some light on this problem. There a power "shall plant the tabernacle of his palace between the seas in the glorious holy mountain" (Dan. 11:45)

{11:45} And he shall plant the tabernacles of his palace between the seas in the glorious holy mountain; yet he shall come to his end, and none shall help him.

which is Jerusalem. This fact is further emphasized in the sixth plague.

Resultant from the plague, "the (beast's) kingdom was full of darkness; and they gnawed their tongues for pain." This is an interesting use of words, "darkness" associated with the "tongue." The victorious 144,000 do not have in their mouth "a deceitful tongue." (Zeph. 3:13; Rev. 14:5)

{3:13} The remnant of Israel shall not do iniquity, nor speak lies; neither shall a deceitful tongue be found in their mouth: for they shall feed and lie down, and none shall make [them] afraid.

{14:5} And in their mouth was found no guile: for they are without fault before the throne of God.

Spiritual darkness comes from deception and the corruption of the Word, for the entrance of the Word giveth light. (Ps. 119:130)

{119:130} The entrance of thy words giveth light; it giveth understanding unto the simple.

This plague strikes the seat of the beast from whence came spiritual "darkness" during probationary time. Now the medium - the tongue - by which that darkness was conveyed is plagued with pain.

The next plague - the sixth - is poured upon "the great river Euphrates." (16:12)

{16:12} And the sixth angel poured out his vial upon the great river Euphrates; and the water thereof was dried up, that the way of the kings of the east might be prepared.

What is this plague? It is something which dries up the waters of the river, and the drying is for a purpose - "that the way of the kings of the east might be prepared." Each plague, except for the third, is directed toward what man did in probationary time. For example, the first plague came upon those "which had the mark of the

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beast and upon them which worshipped his image" activity during probationary time. The description of this activity which brings the sixth plague follows in verses 13-14, 16, verse 15 being parenthetical.

({16:15} Behold, I come as a thief. Blessed [is] he that watcheth, and keepeth his garments, lest he walk naked, and they see his shame.)

{16:16} And he gathered them together into a place called in the Hebrew tongue Armageddon.

To understand the import of what took place during the last remnant of time, one must understand the imagery of the sixth plague - the river Euphrates, and its waters.

Significantly, one of the angels of the seven last plagues tells John - "Come hither, I will shew thee the judgment of the great whore that sitteth upon many waters." (17:1)

Yet, when John is shown the judgment on this woman, he sees her sitting upon a scarlet colored beast. (17:3)

{17:3} So he carried me away in the spirit into the wilderness: and I saw a woman sit upon a scarlet coloured beast, full of names of blasphemy, having seven heads and ten horns.

Further, he is told that "the waters which thou sawest, where the whore sitteth, are peoples, and multitudes, and nations, and tongues." (17:15)

{17:15} And he saith unto me, The waters which thou sawest, where the whore sitteth, are peoples, and multitudes, and nations, and tongues

The only vision, previous to the explanation of the "whore" where John could have seen her on "many waters", is during the vision of the seven last plagues. This whore is "Mystery Babylon the Great" (17:5)

{17:5} And upon her forehead [was] a name written, MYSTERY, BABYLON THE GREAT, THE MOTHER OF HARLOTS AND ABOMINATIONS OF THE EARTH

the great antitype of ancient Babylon which sat on the River Euphrates.

Even as literal Babylon was situated on the Euphrates, so where this antitypical Babylon will be situated is also revealed. In the explanation as to why this plague is given, we are informed that the "spirits of devils" gather the leadership of "the whole world" to a place called in the Hebrew tongue, "Harmagedon." (16:16)

{16:16} And he gathered them together into a place called in the Hebrew tongue Armageddon

The Hebrew word, Har-mo'ed, means the Mount of the Congregation or Jerusalem. (See Isa. 14:13; Ps. 48:2)

{14:13} For thou hast said in thine heart, I will ascend into heaven, I will exalt my throne above the stars of God: I will sit also upon the mount of the congregation, in the sides of the north:

{48:2} Beautiful for situation, the joy of the whole earth, [is] mount Zion, [on] the sides of the north, the city of the great King.

There is also another connection of thought in regard to Babylon and Jerusalem. This woman whom John saw on the river Euphrates is called "that great city which reigns over the kings of the earth." (17:18)

{17:18} And the woman which thou sawest is that great city, which reigneth over the kings of the earth.

This "great city" is described elsewhere as the city "which spiritually is called Sodom and Egypt, where also our Lord was crucified." (11:8)

{11:8} And their dead bodies [shall lie] in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified.

The conclave at the Mount of the Congregation is religious in nature, motivated by the spirits of devils emanating from the dragon, beast, and false prophet. (16:13)

{16:13} And I saw three unclean spirits like frogs [come] out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet.

They gather together for "the war (Gr. polemos) of the great day of God Almighty." (16:14)

{16:14} For they are the spirits of devils, working miracles, [which] go forth unto the kings of the earth and of the whole world, to gather them to the battle of that great day of God Almighty.

In the explanation given concerning the "whore" it states that these powers "make war with the Lamb." (17:14)

{17:14} These shall make war with the Lamb, and the Lamb shall overcome them: for he is Lord of lords, and King of kings: and they that are with him [are] called, and chosen, and faithful.

The plague itself is something which dries up the river, in other words, the support of the people and multitudes. What could cause those who once supported the woman to turn upon her? (17:16)

{17:16} And the ten horns which thou sawest upon the beast, these shall hate the whore, and shall make her desolate and naked, and shall eat her flesh, and burn her with fire.

The seventh plague involves a great earthquake and hail. (16:18, 21)

{16:18} And there were voices, and thunders, and lightnings; and there was a great earthquake, such as was not since men were upon the earth, so mighty an earthquake, [and] so great

{16:21} And there fell upon men a great hail out of heaven, [every stone] about the weight of a talent: and men blasphemed God because of the plague of the hail; for the plague thereof was exceeding great.

Another scripture indicates that, just prior to the earthquake and hail, the temple of God is opened in heaven and "there was seen in His temple the ark of His covenant" which contains the Law of God. (11:19)

Paul writes, "The Law worketh wrath." (Rom. 4:15)

{4:15} Because the law worketh wrath: for where no law is, [there is] no transgression

Coming from the darkness of the fifth plague, what greater revelation could arrest the attention of the inhabitants of the earth than the meaning of the Law of God in all of its reality? Sensing their deception, and the eternal loss involved, where would the rage of those who have lost all in the battle of life be vented?

The purpose of this plague is to prepare the way for "the kings of the east." (16:12)

{16:12} And the sixth angel poured out his vial upon the great river Euphrates; and the water thereof was dried up, that the way of the kings of the east might be prepared.

Again the "type" needs to be invoked. Cyrus, who overthrew Babylon came from the "east" and with him were other kings. (Dan. 5:31)

{5:31} And Darius the Median took the kingdom, [being] about threescore and two years old.

Cyrus is pictured in prophecy as the Liberator of the captive people of God. (Isa. 44:28-45:4)

{44:28} That saith of Cyrus, [He is] my shepherd, and shall perform all my pleasure: even saying to Jerusalem, Thou shalt be built; and to the temple, Thy foundation shall be laid.

{45:4} For Jacob my servant’s sake, and Israel mine elect, I have even called thee by thy name: I have surnamed thee, though thou hast not known me.

When Christ comes the second time, He comes as "King of kings and Lord of lords" to set the captives free. (Rev. 19:11-16; Phil. 3:20-21)

{19:11} And I saw heaven opened, and behold a white horse; and he that sat upon him [was] called Faithful and True, and in righteousness he doth judge and make war. {19:12} His eyes [were] as a flame of fire, and on his head [were] many crowns; and he had a name written, that no man knew, but he himself. {19:13} And he [was] clothed with a vesture dipped in blood: and his name is called The Word of God. {19:14} And the armies [which were] in heaven followed him upon white horses, clothed in fine linen, white and clean. {19:15} And out of his mouth goeth a sharp sword, that with it he should smite the nations: and he shall rule them with a rod of iron: and he treadeth the winepress of the fierceness and wrath of Almighty God. {19:16} And he hath on [his] vesture and on his thigh a name written, KING OF KINGS, AND LORD OF LORDS.

{3:20} For our conversation is in heaven; from whence also we look for the Saviour, the Lord Jesus Christ: {3:21} Who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself.

When the seventh angel pours out his vial into the air, "a great voice out of the temple of heaven, from the Throne" declares - "It is done." A series of events involving the earth are pictured to John as following this declaration from the Throne. A great earthquake, Babylon divided into three parts, the "cities of the nations" fall, "every island fled away, and the mountains were not found." A judgment call must again be made. Are these literal happenings, or is symbolic prophetic language still being used? It is obvious from context that "Babylon" is a symbolic term and is applied to the "harlot." (17:18).

{17:18} And the woman which thou sawest is that great city, which reigneth over the kings of the earth.

Then are the "cities of the nations" the national units of the great international city? Does the symbolism stop here, and the "islands" and "mountains" are to be understood literally?

The seventh plague itself is described as hail, every stone being "about the weight of a talent." (16:21)

It is said to be "exceeding great." This can be understood only as literal language. While men "blasphemed God," those who have been looking at the transgression of earth's inhabitants from heaven's perspective declare, "Lord God Almighty, true and righteous are thy judgments." (16:7)

{16:7} And I heard another out of the altar say, Even so, Lord God Almighty, true and righteous [are] thy judgments.

The first section of the book of Revelation closes with similar language as is found in this 16th Chapter. Under the seventh angel of the Trumpets, and the Third Woe are described events when God takes unto Himself, His great power and reigns. (11:15-19)

{11:15} And the seventh angel sounded; and there were great voices in heaven, saying, The kingdoms of this world are become [the kingdoms] of our Lord, and of his Christ; and he shall reign for ever and ever. {11:16} And the four and twenty elders, which sat before God on their seats, fell upon their faces, and worshipped God, {11:17} Saying, We give thee thanks, O Lord God Almighty, which art, and wast, and art to come; because thou hast taken to thee thy great power, and hast reigned. {11:18} And the nations were angry, and thy wrath is come, and the time of the dead, that they should be judged, and that thou shouldest give reward unto thy servants the prophets, and to the saints, and them that fear thy name, small and great; and shouldest destroy them which destroy the earth. {11:19} And the temple of God was opened in heaven, and there was seen in his temple the ark of his testament: and there were lightnings, and voices, and thunderings, and an earthquake, and great hail.

These must be considered as parallel with the time of the seven last plagues.

1995 Sep -- XXVIII -- 9(95) -- EXEGESIS OF REVELATION -- THE HARLOT AND THE BEAST -- Part 5 -- In 1534, the Luther Bible, in connection with Revelation 17, showed a cut of a woman wearing the triple tiara of the popes and riding a seven-headed dragon. The obvious deduction was that this symbolic woman represented the Papacy. Uriah Smith in his Thoughts on the Revelation, adopts the same basic view. He wrote: "This prophecy is more definite than others applicable to the Roman power, in that it distinguishes between church and state. We here have the woman, the church, seated upon a scarlet-colored beast, the civil power." (pp. 702-703, 1897 ed.)

This same basic concept from the Reformation has continued to be the traditional Adventist view of the woman and the beast of Revelation 17, with the added focus on what is termed, "the daughters of Babylon." However this designation is not found in the book of Revelation. Looking at Revelation 17 from a exegetical viewpoint, what is its message?

First it is uniquely connected with the time just preceding the Seven Last Plagues. Of the woman who sits as a "queen," it is declared that "her plagues (shall) come in one day, death, and mourning, and famine; and she shall be utterly burned with fire." (Rev. 18:8;

17:16)

{18:8} Therefore shall her plagues come in one day, death, and mourning, and famine; and she shall be utterly burned with fire: for strong [is] the Lord God who judgeth her.

{17:16} And the ten horns which thou sawest upon the beast, these shall hate the whore, and shall make her desolate and naked, and shall eat her flesh, and burn her with fire.

Further, it is one of the angels of the Seven Last Plagues who shows to John "the judgment of the great whore." (17:1)

The designation of the angel who unfolds to John these final visions of the book as "one of the angels which had the seven vials" is in itself revealing from different perspectives. (17:1; 21:9)

{21:9} And there came unto me one of the seven angels which had the seven vials full of the seven last plagues, and talked with me, saying, Come hither, I will shew thee the bride, the Lamb’s wife.

First, "the Revelation of Jesus Christ which God gave unto Him to shew unto His servants ... He sent and signified it by His angel unto His servant John." (1:1)

{1:1} The Revelation of Jesus Christ, which God gave unto him, to shew unto his servants things which must shortly come to pass; and he sent and signified [it] by his angel unto his servant John

Twice during the final revelation by the designated angel as one who was involved in the Seven Last Plagues, John attempts "to worship" him.

(19:10; 22:8-9)

{22:8} And I John saw these things, and heard [them.] And when I had heard and seen, I fell down to worship before the feet of the angel which shewed me these things. {22:9} Then saith he unto me, See [thou do it] not: for I am thy fellowservant, and of thy brethren the prophets, and of them which keep the sayings of this book: worship God.

Each time he is told, "See that thou do it not: I am thy fellowservant, and of thy brethren the prophets that have the testimony of Jesus." (Composite of the two previous references) It was Gabriel who stated to Daniel that "there is none who holdeth with me in these things (the Scripture of truth) but Michael your prince." (Dan. 10:21)

{10:21} But I will shew thee that which is noted in the scripture of truth: and [there is] none that holdeth with me in these things, but Michael your prince.

Not only does this confirm Gabriel as "His angel" but also clearly indicates that Gabriel is one of the angels involved in the pouring out of the Seven Last Plagues, if not the chief angel.

The question arises, if Gabriel shows to John, "the Lamb's wife" - "that great city, the holy Jerusalem," whose wife is she who is also designated as "that great city." and boasts herself as a "queen"? The use of the word, "holy" is in contrast to the "city" which is "full of abominations." (17:4-5)

{17:4} And the woman was arrayed in purple and scarlet colour, and decked with gold and precious stones and pearls, having a golden cup in her hand full of abominations and filthiness of her fornication: {17:5} And upon her forehead [was] a name written, MYSTERY, BABYLON THE GREAT, THE MOTHER OF HARLOTS AND ABOMINATIONS OF THE EARTH.

Is it unholy Jerusalem?

One must recognize that in this final section of Revelation there is set forth two cities - Babylon arid the New Jerusalem; two women - the one "clothed with the sun" and the one bedecked with gold and pearls; two wives - one, the wife of the Lamb, and the other, the wife of the "scarlet colored beast."

Who is this "scarlet colored beast"? It has seven heads and ten horns as the serpent-dragon of Revelation 12. It should be observed that when the beast of Revelation 13, which also had seven heads and ten horns, is described, its bodily differences from the dragon are noted. (13:2)

No such differences are given of the beast of Revelation 17, except the absence of crowns on the heads, and the color change from firey red to scarlet. The word for scarlet (kokkinon) is used to describe the color of the robe the Roman soldiers put on Christ in mockery of Him as "King of the Jews." (Matt. 27:28,29)

{27:28} And they stripped him, and put on him a scarlet robe.

{27:29} And when they had platted a crown of thorns, they put [it] upon his head, and a reed in his right hand: and they bowed the knee before him, and mocked him, saying, Hail, King of the Jews!

No longer are the heads crowned, the dragon is reigning.

This beast is described as "was, and is not, and shall ascend out of the bottomless pit, and go into perdition." (17:8)

This past, present and future designation parallels the same description for "the Almighty" who "is, and which was, and which is to come" (1:8)

{1:8} I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty.

but with distinct differences. In contrast to the One who "is to come," whose kingdom the dragon-beast has challenged, this beast goes into "perdition," or destruction (20:10)

{20:10} And the devil that deceived them was cast into the lake of fire and brimstone, where the beast and the false prophet [are,] and shall be tormented day and night for ever and ever.

The kingdom of God is confirmed by the power of His Christ.

The first section (Chapters 2-11) of the book of Revelation closes with three Woes. During the time of the Second Woe, "the beast that ascendeth out of the bottomless pit" is introduced. (11:7)

{11:7} And when they shall have finished their testimony, the beast that ascendeth out of the bottomless pit shall make war against them, and shall overcome them, and kill them.

He operates just prior to the Third Woe - which cometh, "quickly." The final Woe marks the close of all human probation, and the pouring out of "the wrath of God." (11:15 - 19)

If then, the activities of the beast designated in Revelation 11 are amplified in Chapter 17, the time frame for the fulfillment of the events in Chapter 17 is established - "the last remnant of time."

"The beast that was, and is not, even he is the eighth, and is of the seven". Note carefully, that while the eighth, he is not of the seventh, but of the seven. He is the power which, though invisible, has operated through all seven heads. Now he assumes openly his claim of ruler ship of the kings of earth gathered together to a place called in the Hebrew tongue, Har-Mo'ed. (16:13-14, 16)

{16:16} And he gathered them together into a place called in the Hebrew tongue Armageddon.

This brings us to a review of who are the seven heads. Various interpretations have been set forth. One must keep in mind that the controversy between the dragon and the woman who gave birth to the Man-Child goes back to the first gospel promise (Gen. 3:15)

{3:15} And I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel.

which is symbolically represented in the vision which introduce the second section of Revelation (12:1-3 ).

{12:1} And there appeared a great wonder in heaven; a woman clothed with the sun, and the moon under her feet, and upon her head a crown of twelve stars: {12:2} And she being with child cried, travailing in birth, and pained to be delivered. {12:3} And there appeared another wonder in heaven; and behold a great red dragon, having seven heads and ten horns, and seven crowns upon his heads.

Further, the scope of the book included those who sing the song of Moses as well as the Lamb (15:3).

{15:3} And they sing the song of Moses the servant of God, and the song of the Lamb, saying, Great and marvelous [are] thy works, Lord God Almighty; just and true [are] thy ways, thou King of saints.

This binding of the Bible together as a unit with Moses standing for the Old Testament times, and Jesus Christ for the New Testament is an established concept. (John 1:17; Heb. 3:5-6)

{1:17} For the law was given by Moses, [but] grace and truth came by Jesus Christ.

{3:5} And Moses verily [was] faithful in all his house, as a servant, for a testimony of those things which were to be spoken after; {3:6} But Christ as a son over his own house; whose house are we, if we hold fast the confidence and the rejoicing of the hope firm unto the end

Thus the warfare of the dragon-beast against the people of God must begin with the persecution of the corporate body by Egypt. Understanding the definitive declaration of the angel as being expressed from John's point of time (17:10),

{17:10} And there are seven kings: five are fallen, and one is, [and] the other is not yet come; and when he cometh, he must continue a short space.

the five which had fallen were Egypt, Assyria, Babylon, Medo-Persia and Grecia. One was, Rome - Pagan and Papal - and one yet to come, and he was to "continue a short space."

The reason I suggest the sixth head as pagan-papal Rome as a viable exegesis of this definitive declaration is that in the Book of Daniel, the two are placed as one. The "little horn" of Daniel 7, ever remains a part of the non-descript beast. The "little horn" of Daniel 8 represents both phases of Rome. But what is represented by the "head" that continues a "short space"? Is it the second beast of Revelation 13, or the "image" formed? Regardless which power is chosen, following this, the dragon - "that old serpent, called the Devil and Satan" - appears in person asserting his right of rulership - he "is."

We next turn our attention to the woman. Instead of exegesis-cally reading into the symbol the traditional concept from the Reformation and the Millerite Movement, let us see just what the Scripture is saying. The "woman" is designated as "that great city" (17:18),

{17:18} And the woman which thou sawest is that great city, which reigneth over the kings of the earth.

or Babylon the great. By pursuing this avenue of revelation, we observe that "that great city" in its fall is to be divided into three parts (16:19).

Further, there are three symbolic powers, out of whose mouths come "unclean spirits" (16:13-14)

which assemble "the kings of the earth and the whole world" to a place called in the Hebrew, Har-Mo'ed, or Mount of the Congregation.

Perceiving this scarlet-colored beast to be the symbolic representation of Satan's literal appearing as the long looked for Messiah of Judaism, and the "Coming King" of Christian tradition, coincides with God's revelation of Lucifer's intent. He purposed in his heart "to sit also upon the mount of the congregation (har-mo'ed), in the sides of the north." (Isa. 14:13)

{14:13} For thou hast said in thine heart, I will ascend into heaven, I will exalt my throne above the stars of God: I will sit also upon the mount of the congregation, in the sides of the north

This is defined as mount Zion, "the city of the great King." (Ps. 48:2)

{48:2} Beautiful for situation, the joy of the whole earth, [is] mount Zion, [on] the sides of the north, the city of the great King.

Again, you have a contrasting aspect of the prophecy of Revelation. While the rulers of earth are gathered on earthly Mount Zion, which Jesus declared to be desolate (Matt. 23:38),

{23:38}Behold, your house is left unto you desolate.

there is portrayed another gathering on the heavenly mount Sion - the 144,000 with the Lamb (14:1).

Those who refuse to bow to the false christ, are honored by the true Christ through Whom they overcome and by Whom they are delivered (12:11; 17:14).

{12:11} And they overcame him by the blood of the Lamb, and by the word of their testimony; and they loved not their lives unto the death.

{17:14} These shall make war with the Lamb, and the Lamb shall overcome them: for he is Lord of lords, and King of kings: and they that are with him [are] called, and chosen, and faithful.

Now let us return to the three parts of Babylon. As we seek to find an answer, we need to keep in mind that any interpretation must be tentative, and can only be truly known as the scroll unrolls. However, it is interesting to observe that the one which Bible prophecy designates as a key player in the final drama of earth - the Papacy - speaks not only of Jerusalem, but of that city as the source of reverence of three monotheistic religions - Judaism, Islam, and Christianity. 1

Attention must also be directed to "the ten horns." (17:12)

{17:12} And the ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power as kings one hour with the beast

These ten horns are "ten kings, which have received no kingdom as yet; but receive power (authority) as kings one hour with the beast," not with any "head" but with the beast itself when he appears with his "wife." The parallel prophecy is not the ten horns of the nondescript beast of Daniel 7 - these were reduced to seven - but rather with the ten toes of the image of Daniel 2. Again the identification must wait the "final rapid movements" as they reign only "one hour" with the beast.

The text states that these "ten horns" have one mind and shall give their power (dunamis) and strength (exousia) to the beast. One must ask with a bit of wonderment, how do the "spirits of devils" effect such a unity when for more than six thousand long years, Lucifer in his rebellion has sought to create confusion and discord? In fact the very name of "that great city" Babylon has come to mean confusion. The text gives the answer - a Sovereign God "puts in their hearts to fulfill his will, and to agree, and give their kingdom unto the beast, until the words of God shall be fulfilled." (17:17)

{17:17} For God hath put in their hearts to fulfil his will, and to agree, and give their kingdom unto the beast, until the words of God shall be fulfilled.

The oneness of these ten horns leads them to unite in "the war (polemos) of that great day of God Almighty" (16:14).

{16:14} For they are the spirits of devils, working miracles, [which] go forth unto the kings of the earth and of the whole world, to gather them to the battle of that great day of God Almighty.

In this final phase they now join in the last battle of the "war in heaven" where Michael and His angels fought against the dragon, when at its climax there came the cry, "Now is come salvation, and strength (dunamis), and the kingdom of our God, and the power of His Christ." (12:7, 10)

{12:7} And there was war in heaven: Michael and his angels fought against the dragon; and the dragon fought and his angels

This final battle of the war involves "the remnant of [the woman's] seed." Trusting in the blood of the Lamb, they remain "called, and chosen, and faithful." The Lamb, coming forth to rescue His bride, overcomes the ten kings "for He is Lord of lords and King of kings." (17:14; 19:11)

{17:14} These shall make war with the Lamb, and the Lamb shall overcome them: for he is Lord of lords, and King of kings: and they that are with him [are] called, and chosen, and faithful.

{19:11}

And I saw heaven opened, and behold a white horse; and he that sat upon him [was] called Faithful and True, and in righteousness he doth judge and make war.

When the powers of earth see that they have been beguiled and deceived by the final religious union, "these shall hate the whore, and shall make her desolate and naked, and shall eat her flesh, and burn her with fire." (17:16)

{17:16} And the ten horns which thou sawest upon the beast, these shall hate the whore, and shall make her desolate and naked, and shall eat her flesh, and burn her with fire

The name of the "whore" that "great city" which reigned over the kings of the earth - "Babylon the Great" - should be given consideration. The name comes from Babel where God confused the languages and dispersed the "gathering together" of man to defy the God of heaven. (Gen. 11:9)

{11:9} Therefore is the name of it called Babel; because the LORD did there confound the language of all the earth: and from thence did the LORD scatter them abroad upon the face of all the earth.

Because of this, the name has stood for confusion. However, Brown Driver & Briggs, in their Hebrew and English Lexicon of the Old Testament, note that the Assyrian, written Babili, means "gate of god." (p. 93, art. babel) While God uses strong language in describing the departure from truth - harlotry - the deception in reality will be so great that the whole world, apart from a small remnant, will be swept through this delusive "gate of god" to perdition.

1 -- Apostolic Letter - "Redemptionis Anno" - April 20, 1984; Encyclical - Tertio Millennio Adveniente, Nov. 10, 1994.

1995 Oct -- XXVIII -- 10(95) -- EXEGESIS OF REVELATION -- THE TALE OF TWO CITIES -- Part 6 -- So much Adventist tradition has been built around the "angel" of Revelation 18, that it is most difficult to analyze just what is written without reading into the text some aspects of that tradition. The message of this angel which comes down from heaven "having great authority" is similar to the message of the second angel of Revelation 14 with certain distinct differences. Babylon has now become "the habitation of devils, and the hold of every foul spirit, and the cage of every unclean and hateful bird." (ver. 2) Instead of the proffered wine which Babylon made all nations drink (14:8),

{18:2} And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird

{14:8} And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication.

the nations now have drunk (perfect tense), and the leaders ("kings") of the earth have committed fornication with her and the "merchants of the earth" have profited by their association. (18:3)

{18:3} For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies.

The union between the combined forces of religion - "Babylon the great" - and the governments of earth is complete. The dire warning is that the power which activates these religious forces is the power of the devil. To all outward appearances, he has become the undisputed sovereign of the earth.

If we understand the symbolism of this angel the same as the symbolism of the three angels of Revelation 14, it represents a "movement" under the direction of this assigned angel of heaven who is given great authority to carry out his mandate. But when will this take place? Obviously from the text, it is just prior to the pouring out of the Seven Last Plagues, because these are spoken of as still future in the context (18:8).

{18:8} Therefore shall her plagues come in one day, death, and mourning, and famine; and she shall be utterly burned with fire: for strong [is] the Lord God who judgeth her.

Yet the message declares that the forces of evil have fixed their abode in Babylon - "Babylon ... is become the habitation of devils." (18:2)

This prior event noted in the prophecy is the working of "the spirits of devils" as they gather "the kings of the earth and the whole world" to "the battle of that great day of God Almighty." (Rev. 16:14)

{16:14} For they are the spirits of devils, working miracles, [which] go forth unto the kings of the earth and of the whole world, to gather them to the battle of that great day of God Almighty.

(Keep in mind that Revelation 16:13-16 describes activity in "the last remnant of time" which is the justification of the sixth plague, verse 12. See WWN, 8/95, pp 3-4; also note Great Controversy, pp. 561-562)

{16:13} And I saw three unclean spirits like frogs [come] out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet. {16:14} For they are the spirits of devils, working miracles, [which] go forth unto the kings of the earth and of the whole world, to gather them to the battle of that great day of God Almighty. {16:15} Behold, I come as a thief. Blessed [is] he that watcheth, and keepeth his garments, lest he walk naked, and they see his shame. {16:16} And he gathered them together into a place called in the Hebrew tongue Armageddon.

The revelation of what the Harlot says in her heart - "I sit a queen, and am no more a widow..." (18:7)

{18:7} How much she hath glorified herself, and lived deliciously, so much torment and sorrow give her: for she saith in her heart, I sit a queen, and am no widow, and shall see no sorrow.

clearly defines the time of the message of this fourth angel as congruent with the "harlot" riding forth out of the wilderness on the scarlet colored beast. (17:3-5)

{17:3} So he carried me away in the spirit into the wilderness: and I saw a woman sit upon a scarlet coloured beast, full of names of blasphemy, having seven heads and ten horns. {17:4} And the woman was arrayed in purple and scarlet colour, and decked with gold and precious stones and pearls, having a golden cup in her hand full of abominations and filthiness of her fornication: {17:5} And upon her forehead [was] a name written, MYSTERY, BABYLON THE GREAT, THE MOTHER OF HARLOTS AND ABOMINATIONS OF THE EARTH.

While yet future, it is the immediate future! We can even now see the beginnings of this final confrontation.

Within the two chapters - the 17th and the 18th -certain time references are given. The ten horns "receive power as kings one hour with the beast." (17:12)

{17:12} And the ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power as kings one hour with the beast.

While the harlot's plagues "come in one day" (18:8),

{18:8} Therefore shall her plagues come in one day, death, and mourning, and famine; and she shall be utterly burned with fire: for strong [is] the Lord God who judgeth her.

in "one hour is [her] judgment come" (v. 10).

{18:10} Standing afar off for the fear of her torment, saying, Alas, alas, that great city Babylon, that mighty city! for in one hour is thy judgment come

"In one hour" her "great riches is come to nought" (v. 17).

{18:17} For in one hour so great riches is come to nought. And every shipmaster, and all the company in ships, and sailors, and as many as trade by sea, stood afar off

"In one hour is she made desolate" (v. 19).

{18:19} And they cast dust on their heads, and cried, weeping and wailing, saying, Alas, alas, that great city, wherein were made rich all that had ships in the sea by reason of her costliness! for in one hour is she made desolate.

A close comparison of the wording would indicate that the same time allocated to the reign of the ten horns, is the same amount of time that these horns use to turn on the harlot and make her "desolate." (Compare 17:12, 17 with 18:19)

{17:12} And the ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power as kings one hour with the beast.

{17:17} For God hath put in their hearts to fulfil his will, and to agree, and give their kingdom unto the beast, until the words of God shall be fulfilled.

While a prophetic day equals one year (Eze. 4:6),

{4:6} And when thou hast accomplished them, lie again on thy right side, and thou shalt bear the iniquity of the house of Judah forty days: I have appointed thee each day for a year.

the hour, if reckoned as a 24th part of the prophetic day, would be 15 literal days. However, hora, the Greek word for hour, can mean a short period of time, rather than a literal 24 hours. Whatever reckoning of time is used, there is one thing certain - "the final movements will be rapid ones."

It is indicated that those on the side of the Lamb "are called, and chosen, and and faithful." (17:14)

{17:14}These shall make war with the Lamb, and the Lamb shall overcome them: for he is Lord of lords, and King of kings: and they that are with him [are] called, and chosen, and faithful.

Little do we realize what faithfulness in that hour will mean. To all appearances, Christ has come. Spiritual wonders convince the eye. The third millennium projects unity, peace and prosperity. For the human instruments to give the warning of the fourth angel will require an absolute confidence in the revelation of the Word contrary to all outward appearances. For those on the side of the Lamb will have to call the great return to "moral values" the working of Satan disguised as an angel of light. Those who cannot stand for truth now, how can they expect to stand then?

The 18th Chapter closes with an illustration. A mighty angel takes a millstone and casts it into the sea, saying, "Thus with violence shall the great city be thrown down, and shall be found no more at all." (18:21)

{18:21} And a mighty angel took up a stone like a great millstone, and cast [it] into the sea, saying, Thus with violence shall that great city Babylon be thrown down, and shall be found no more at all

Pen cannot describe, the carnage, the anarchy - "the violence" - which will ensue when the inhabitants of earth awaken to the fact that through religious deception they have lost all in the battle of life and have joined forces with Satan against Christ.

~~~~~

The 19th Chapter of Revelation opens with the third interlude (vers. 1-5)

of this second section of the book. The first interlude was placed between the description of the work of the "false prophet" and the the Three Angels' Messages (14:1-15).

{14:1} And I looked, and, lo, a Lamb stood on the mount Sion, and with him an hundred forty [and] four thousand, having his Father’s name written in their foreheads. {14:2} And I heard a voice from heaven, as the voice of many waters, and as the voice of a great thunder: and I heard the voice of harpers harping with their harps: {14:3} And they sung as it were a new song before the throne, and before the four beasts, and the elders: and no man could learn that song but the hundred [and] forty [and] four thousand, which were redeemed from the earth. {14:4} These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, [being] the firstfruits unto God and to the Lamb. {14:5} And in their mouth was found no guile: for they are without fault before the throne of God. {14:6} And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, {14:7} Saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters. {14:8} And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication. {14:9} And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive [his] mark in his forehead, or in his hand, {14:10} The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: {14:11} And the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name. {14:12} Here is the patience of the saints: here [are] they that keep the commandments of God, and the faith of Jesus. {14:13} And I heard a voice from heaven saying unto me, Write, Blessed [are] the dead which die in the Lord from henceforth: Yea, saith the Spirit, that they may rest from their labours; and their works do follow them. {14:14} And I looked, and behold a white cloud, and upon the cloud [one] sat like unto the Son of man, having on his head a golden crown, and in his hand a sharp sickle. {14:15} And another angel came out of the temple, crying with a loud voice to him that sat on the cloud, Thrust in thy sickle, and reap: for the time is come for thee to reap; for the harvest of the earth is ripe.

The second interlude was interfaced with the announcement and the carrying out of the Seven Last Plagues. (15:2-5)

{15:2} And I saw as it were a sea of glass mingled with fire: and them that had gotten the victory over the beast, and over his image, and over his mark, [and] over the number of his name, stand on the sea of glass, having the harps of God. {15:3} And they sing the song of Moses the servant of God, and the song of the Lamb, saying, Great and marvellous [are] thy works, Lord God Almighty; just and true [are] thy ways, thou King of saints. {15:4} Who shall not fear thee, O Lord, and glorify thy name? for [thou] only [art] holy: for all nations shall come and worship before thee; for thy judgments are made manifest. {15:5} And after that I looked, and, behold, the temple of the tabernacle of the testimony in heaven was opened

Now the final interlude marks the transition from the end of the prophecy concerning the "Harlot," the wife of the dragon-beast, to the call to "the marriage supper of the Lamb" (19:9).

{19:9} And he saith unto me, Write, Blessed [are] they which are called unto the marriage supper of the Lamb. And he saith unto me, These are the true sayings of God.

The basic message of this interlude is praise to God for His judgment on "the great whore which did corrupt the earth with her fornication." (v.2)

{19:2} For true and righteous [are] his judgments: for he hath judged the great whore, which did corrupt the earth with her fornication, and hath avenged the blood of his servants at her hand

There is heard "a voice" which "came out of the throne, saying, 'Praise our God, all ye His servants, and ye that fear His name, both small and great."' (ver. 5)

{19:5} And a voice came out of the throne, saying, Praise our God, all ye his servants, and ye that fear him,

both small and great.

The One in the midst of the throne is the Lamb "as it had been slain" but is "alive for evermore." (5:6; 1:18)

{5:6} And I beheld, and, lo, in the midst of the throne and of the four beasts, and in the midst of the elders, stood a Lamb as it had been slain,having seven horns and seven eyes, which are the seven Spirits of God sent forth into all the earth.

{1:18} I [am] he that liveth, and was dead; and, behold, I am alive for evermore, Amen; and have the keys of hell and of death.

He who sent the message on that resurrection morning through Mary Magdalene, "I ascend unto my Father, and your Father; and to your God, and my God" (John 20:17)

{20:17} Jesus saith unto her, Touch me not; for I am not yet ascended to my Father: but go to my brethren, and say unto them, I ascend unto my Father, and your Father; and [to] my God, and your God.

now calls for universal praise to "our God." He still identifies Himself with the sons of men who look to the One God and Father of us all. He who emptied Himself for the redemption of man now eternalizes the Example set in time that "God may be all in all." (I Cor. 15:28)

{15:28} And when all things shall be subdued unto him, then shall the Son also himself be

subject unto him that put all things under him, that God may be all in all.

In the prophetic imagery of the call to the marriage supper of the Lamb, because of its brevity (19:6-9),

{19:6} And I heard as it were the voice of a great multitude, and as the voice of many waters, and as the voice of mighty thunderings, saying, Alleluia: for the Lord God omnipotent reigneth. {19:7} Let us be glad and rejoice, and give honour to him: for the marriage of the Lamb is come, and his wife hath made herself ready. {19:8} And to her was granted that she should be arrayed in fine linen, clean and white: for the fine linen is the righteousness of saints. {19:9} And he saith unto me, Write, Blessed [are] they which are called unto the marriage supper of the Lamb. And he saith unto me, These are the true sayings of God.

we should not overlook its momentous significance. This is one of the seven Beatitudes of the book of Revelation, and is declared to be along with the promise of "making all things new" (21:5),

{21:5} And he that sat upon the throne said, Behold, I make all things new. And he said unto me, Write: for these words are true and faithful.

as "the true sayings of God." Why are these uniquely marked as the "true sayings of God"? Making "all things new" marks the end of the incident of sin. The pain and anguish which this interlude of sin has brought to the heart of God is past, all things can become new, and new in a new dimension. The Lamb has accomplished His objective to seek and save that which was lost. Now His marriage is come.

First some details: One of the angels of the seven last plagues shows John, the wife of the Lamb - "that great city, the holy Jerusalem." (21:9-10)

{21:9} And there came unto me one of the seven angels which had the seven vials full of the seven last plagues, and talked with me, saying, Come hither, I will shew thee the bride, the Lamb’s wife. {21:10} And he carried me away in the spirit to a great and high mountain, and shewed me that great city, the holy Jerusalem, descending out of heaven from God

But as with the "wife" of the dragon-beast, "that great city which reigneth over the kings of the earth" (17:18),

{17:18} And the woman which thou sawest is that great city, which reigneth over the kings of the earth.

people are involved. While the cities are used symbolically, they are also literal, and made up of people. A marriage supper includes not only the "wife" but also "guests." In this brief call there is "a great multitude," as well as the wife "arrayed in fine linen." (19:6, 8)

{19:6} And I heard as it were the voice of a great multitude, and as the voice of many waters, and as the voice of mighty thunderings, saying, Alleluia: for the Lord God omnipotent reigneth

{19:8} And to her was granted that she should be arrayed in fine linen, clean and white: for the fine linen is the righteousness of saints.

God's original plan called for man to be only "a little while inferior to the angels." (Heb. 2:7, margin)

{2:7} Thou madest him a little lower than the angels; thou crownedst him with glory and honour, and didst set him over the works of thy hands

Created in the image of God, "designed to be a counterpart of God," a high destiny awaited man. He, however, sinned and fell prey to the dragon's "wrath" and jealousy. Now through the "redemption that is in Christ Jesus" (Rom. 3:24),

{3:24} Being justified freely by his grace through the redemption that is in Christ Jesus

not only can man be restored, but a group, designated in Revelation as the 144,000, is to be the "wife" of the Lamb, sharing His throne. Lest we read into the description - "his wife hath made herself ready" - a salvation-by-works theology, we need to recall that "those arrayed in white robes" have "washed" them and "made them white in the blood of the Lamb." (7:13-14)

{7:13} And one of the elders answered, saying unto me, What are these which are arrayed in white robes? and whence came they? {7:14} And I said unto him, Sir, thou knowest. And he said to me, These are they which came out of great tribulation, and have washed their robes, and made them white in the blood

of the Lamb.

What then could the expression mean - "the fine linen (in which the wife is arrayed) is the righteousness of saints"? Is this the full realization of "imparted righteousness"? If so, then if we desire to be among that group, should we not study to know exactly what it means - "His wife hath made herself ready"? What is that "readiness" by which the righteousness of Christ can become ours in a personal possessive sense?

John next sees "heaven opened, and behold a white horse; and He that sat upon him was called Faithful and True, and in righteousness He doth judge and make war." (19:11)

{19:11} And I saw heaven opened, and behold a white horse; and he that sat upon him [was] called Faithful and True, and in righteousness he doth judge and make war.

This description and that which follows when Christ rides forth as King of kings and Lord of lords is not only replete with Old Testament imagery of the conquering Christ, but also brings together various symbols used in Revelation itself.

When the Lamb opened the book sealed with seven seals, the first seal revealed "a white horse" with a rider who receiving a bow, and a crown, went forth "conquering and to conquer." (6:2)

{6:2} And I saw, and behold a white horse: and he that sat on him had a bow; and a crown was given unto him: and he went forth conquering, and to conquer.

There were arrayed against him, the forces of evil - human strife, poverty, pestilences, hunger and death. A price was paid in this warfare. John sees "souls under the altar" who cry unto God, "How long, 0 Lord?" (6:10)

{6:10} And they cried with a loud voice, saying, How long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth?

When the sixth seal is opened, the signs which would herald the coming response of God are noted. Interjected into the vision is the first introduction of the 144,000, followed by the seventh seal - "silence in heaven." Now in the final confrontation portrayed in the 19th Chapter, all "the armies in heaven followed Him on white horses." (19:14)

{19:14} And the armies [which were] in heaven followed him upon white horses, clothed in fine linen, white and clean.

There is silence in heaven, but not so on earth.

"Out of His mouth goeth a sharp sword, that with it He should smite the nations. ... And He treadeth the winepress of the fierceness and wrath of Almighty God." (19:15)

{19:15} And out of his mouth goeth a sharp sword, that with it he should smite the nations: and he shall rule them with a rod of iron: and he treadeth the winepress of the fierceness and wrath of Almighty God.

A description of this winepress closed the vision connected with the six angels of Revelation 14. "The vine of the earth" - those whose roots have been of the earth earthly - weeds and tares - face the wrath of Him whom they have rejected that He should not rule over them. He now rules them with a rod of iron, and the sword of His mouth destroys them. (See II Thess. 2:8)

{2:8} And then shall that Wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming

The "violence" in the overthrow of "Babylon the great" (18:21),

the "wrath of Almighty God" (19:15),

and "the wrath of the Lamb" (6:16)

{6:16} And said to the mountains and rocks, Fall on us, and hide us from the face of him that sitteth on the throne, and from the wrath of the Lamb

produce a "blood-letting" unparalleled in time. (14:20)

{14:20} And the winepress was trodden without the city, and blood came out of the winepress, even unto the horse bridles, by the space of a thousand [and] six hundred furlongs.

The "names" noted in this revelation of the Lamb provoke thought. He has a personal name engraved on His crowns, that He himself alone knows. (v. 12)

{19:12} His eyes [were] as a flame of fire, and on his head [were] many crowns; and he had a name written, that no man knew, but he himself.

His vesture dipped in blood has inscribed upon it the name, "King of kings, and Lord of lords." (vers. 13, 16)

{19:13} And he [was] clothed with a vesture dipped in blood: and his name is called The Word of God.

{19:16} And he hath on [his] vesture and on his thigh a name written, KING OF KINGS, AND LORD OF LORDS.

He is also called the Word of God - the Logos. Once in the book of Revelation, Jesus Christ speaks as "the Son of God" (2:18).

]{2:18} And unto the angel of the church in Thyatira write; These things saith the Son of God, who hath his eyes like unto a flame of fire, and his feet [are] like fine brass

Now as He comes forth to "judge and make war" He returns to His original relationship in the Godhead - "the Logos of God" - He who was in the beginning with God. (John 1:1-2)

{1:1} In the beginning was the Word, and the Word was with God, and the Word was God. {1:2} The same was in the beginning with God

The language and thought describing the "conquering" King of kings and Lord of lords is found in Isaiah 63:1-6.

{63:1} Who [is] this that cometh from Edom, with dyed garments from Bozrah? this [that is] glorious in his apparel, travelling in the greatness of his strength? I that speak in righteousness, mighty to save. {63:2} Wherefore [art thou] red in thine apparel, and thy garments like him that treadeth in the winefat? {63:3} I have trodden the winepress alone; and of the people [there was] none with me: for I will tread them in mine anger, and trample them in my fury; and their blood shall be sprinkled upon my garments, and I will stain all my raiment. {63:4} For the day of vengeance [is] in mine heart, and the year of my redeemed is come. {63:5} And I looked, and [there was] none to help; and I wondered that [there was] none to uphold: therefore mine own arm brought salvation unto me; and my fury, it upheld me. {63:6} And I will tread down the people in mine anger, and make them drunk in my fury, and I will bring down their strength to the earth.

A thoughtful reading of these verses reveals the "tension" between what He provided as He tread "the winepress alone" and the judgment upon those who reject this great provision of salvation.

As the Word of God rides forth to "judge and make war," He does not come unopposed. "The beast and kings of the earth, and their armies, gathered together to make war against Him that sat on the horse, and against His army." (19:19)

{19:19} And I saw the beast, and the kings of the earth, and their armies, gathered together to make war against him that sat on the horse, and against his army

They had been gathered together by "spirits of devils" to "a place called in the Hebrew, Har-Mo'ed," for "the war (Gr.) of the great day of God Almighty." (16:13-14, 16)

{16:16} And he gathered them together into a place called in the Hebrew tongue Armageddon

The "beast" and "the false prophet" are taken and cast "alive" into "the lake of fire." (Gr. 19:20)

Daniel speaks of the "beast" which had "the little horn" as being "given to the burning flame." (7:11)

{7:11} I beheld then because of the voice of the great words which the horn spake: I beheld [even] till the beast was slain, and his body destroyed, and given to the burning flame.

The problem which arises is that "the lake of fire" in which the dragon and the lost are cast does not come till the close of the Millennium (20:9-10).

{20:9} And they went up on the breadth of the earth, and compassed the camp of the saints about, and the beloved city: and fire came down from God out of heaven, and devoured them. {20:10} And the devil that deceived them was cast into the lake of fire and brimstone, where the beast and the false prophet [are,] and shall be tormented day and night for ever and ever.

Must a symbolic meaning be given to its use in 19:20,

even as the "beast" and "false prophet" are symbols of Systems? The "lake of fire" represents "total annihilation." Is this telling then that with the close of human history at the Second Advent, the systems of earth through which the Devil deceived mankind are ended? After the 1000 years, Satan in person goes "out to deceive the nations of the earth." (20:8)

{20:8} And shall go out to deceive the nations which are in the four quarters of the earth, Gog and Magog, to gather them together to battle: the number of whom [is] as the sand of the sea.

After the scenes of war and strife, and the final destruction of sin and sinners are revealed to John, he sees "a new heaven and a new earth." He hears from the throne the promise, "Behold I make all things new." He is told - "Write, for these words are true and faithful." (21:5)

Concluded

{21:5} And he that sat upon the throne said, Behold, I make all things new. And he said unto me, Write: for these words are true and faithful.

(Study taken from Watchmen What of the Night - Adventist Laymen's Foundation.

Biblical highlighted texts supplied by me.)