THE HERALD July-August 1994 Editors' Journal Bible Prophecy--Its
Purpose in God's Plan The Coming of Josiah Prophetic Perspective Ezekiel in Brief The Book of Revelation The End of the End The Word of God--Today The Fig Tree Crisis Control News and Views The testimony of Jesus is the spirit of prophecy.--Revelation 19:10 Prophecy is a theme that whets the appetite of most Christians. We like to know what the future holds. It gives us the big picture. Knowing what lies beyond the current scene, we see the part that the present plays in the overall plan of God. Prophecy also enables us to be more intelligent co-workers with the Almighty, for we can better grasp what he is doing in the world today. At the same time it is tempting for the student of prophecy to try to become the prophet himself, rather than merely trying to grasp the significance of the prophecies of the Bible. Because prophecy is written in veiled terms clear comprehension is not easy and often leads to endless speculation on the possibilities of varying interpretations. Still this should not cause the student to avoid the subject, but rather to be continually aware of the pitfalls of a too rigid and dogmatic interpretation of the prophetic word. Perplexing Times "And there shall be signs in the sun, and in the moon, and in the stars; and upon the earth distress of nations, with perplexity; the sea and the waves roaring" (Luke 21:25). Not only are the nations perplexed but often the student of prophecy is hardly less so. The breakup of the Soviet Union, the current disrepute of Communism as an ideology, the peace talks between the Palestinians and Israel, ethnic battles throughout the globe, the growing power of Islam-these are just a few of the factors that tend to confuse the prophetic picture. In this issue of THE HERALD we will be taking a broad look at the subject of prophecy. An overview of the subject is given in the leadoff article, Bible Prophecy-Its Purpose in God's Plan. Getting more specific, the verse by verse Bible study is on the second Psalm. Entitled Ascending the Throne, it looks at the functions of both the first and second advents of Christ in the establishment of the Millennial Kingdom on earth. It is a well recognized principle that many times biblical events are prophetic, almost typical, of larger scale future events. In this vein the author of the third article, The Coming of Josiah, seeks to interpret an Old Testament event as being prophetic of our times. Two books to which Christians most frequently turn for prophetic pictures are the highly symbolic writings of Ezekiel and the book of Revelation. Entire volumes have been written in exposition of these prophecies, and it would be presumptuous indeed to seek to cover them thoroughly in the limited space at our disposal. However, a quick tour through the contents of these books can be found in this issue as a stimulus to further study and with the aim of giving an overview of their contents. Our Echoes from the Past article also deals with the general subject matter of prophecy. The Fig Tree by Julius Bednarz, shows how this figure of speech so beautifully represents the developments in the nation of Israel. The concluding article in this issue, Crisis Control, does not deal with prophetic matters, but is of concern to all of us as we seek ever improved methods of handling differences of opinion on both doctrinal and ethical matters, and the friction which results from the resultant conflicts. New Booklet We are now going to press with a new booklet, God's Kingdom. This booklet is being prepared especially as a witness to the prospect of Christ's thousand-year kingdom promising a resurrection for all people. It has a four-color cover and is prepared as a self-mailer with a return reply postcard. The booklet is also unique in that it offers a video cassette with the same message for personal, home, or church viewing. Copies of the booklet can be ordered free with the order card on the back of the wrapper for this or any issue of THE HERALD, Readers' Response Your response to our readers' survey was excellent and we are in the process of tabulating the suggestions. These will be helpful to us in planning future issues of the magazine. We want to thank all of you who took the time to respond. This will help us make this a cooperative endeavor.
Bible
Prophecy— Surely the Lord GOD will do nothing, but he revealeth
his secret
By Charles Redeker
The Bible as God’s gift to us is a book of great diversity! It contains history and law, types and symbols, poetry and promises, devotion and doctrine, parables and paradoxes. Much of it also contains prophecy. In the Old Testament alone there were sixteen different prophets who authored seventeen books of prophecy; hence one of the three division of that work is designated as "The Prophets." (The other two are "The Pentateuch" and "The Holy Writings."
In the New Testament, the book of Revelation is devoted merely to outlining events that would occur all through the Gospel Age, culminating in the establishment of the kingdom. In addition, many prophecies are interwoven throughout the other books of this Testament. The sayings of Jesus were so frequently associated with predictions of future events that some consider him to be among the greatest of the prophets (Acts 3:22, 23).
Considering such weighty emphasis upon prophecy in the Scriptures, we may properly ask regarding its purpose in God’s unfolding plan. Why did our heavenly Father cause so much of his word and revelation to consist of prophetic utterances that spoke of future times, circumstances, and events? All Scripture, we understand, "is profitable for doctrine. for reproof, for correction, for instruction in righteousness" (2 Tim. 3:16). But what is the special role that prophecy holds in influencing the life of the believer?
Before proceeding, let us look more closely at the words "prophecy" and "prophet." In modern usage, a prophecy is thought of as a prediction of a future event, especially when made under divine influence or direction. To this should be added what commonly accompanied such declarations in biblical times: rebuke for sin and a call to repentance. It is estimated that more than half of the prophetic utterances in the historical books and those of the major and minor prophets fall under this latter category. Thus a prophet was one who delivered the divine message or interpreted God’s will, and this generally entailed the foretelling of future events.
One author has described the function of a prophet as two-fold: to "forthtell" and to "foretell." Forthtelling sets forth the message of the Lord by teaching, warning, exhorting, and comforting. Foretelling involved the prediction of future events, whether of people and nations, or of Messiah’s coming reign. A surprisingly large number of prophecies deal with our Lord’s return and detail circumstances involved in this event and in the setting up of his kingdom upon earth.
Bible time prophecies are a yet more specialized and exacting form or prophecy. These lay out a period of time required for the unfolding of a given event and thus permit a specific year to be determined. It is a fascinating study to see how some time prophecies were hidden in Bible types or in seemingly vague wording of Scripture, awaiting God’s due time for them to be understood.
To Reveal the Glory of God
Our first consideration fittingly pertains to God, the source of all true prophecy. In fact, God claims to be the only one capable of foretelling the future: "I am God, and there is none like me, declaring the end from the beginning, and from ancient times the things that are not yet done" (Isa. 46:9, 10). "Who then, like me, can call and declare . . . things yet to be and that shall come to pass? Let them declare on their part" (Isa. 44:7 Rotherham).
God has also challenged all others to manifest this clear evidence of divinity: "Let them . . . tell us what shall happen . . . or let us hear the things that are to come. Tell the events that are to happen hereafter, that we may know that ye are gods" (Isa. 41:22, 23 Leeser). As most are aware, the accuracy of worldly prophets who attempt to penetrate the future with their predictions is very low indeed, and hardly exceeds that of chance occurrences. Neither the astrologers and magicians of the past nor the scientists and intellectuals of today have been able to shed any light on future events. Yet God, speaking through his prophets, is able to do just that, demonstrating his glory and his unerring wisdom.
To Establish the Bible’s Credibility The Bible as a book is unique in that it contains literally hundreds of prophecies that span thousands of years and that have witnessed equally as many fulfillments. Other sources may venture opinions or suggest reasonable outcomes of events, but they amount to little more than hopes or outright guesses. Only the Bible, as the word of God, has proven consistently reliable in its predictions dealing with empires, nations, civilizations, and events, often very specific and detailed in their coverage.
It has been said that prophecy is greater than miracles in establishing faith in the Bible. A miracle that occurred, say 2,500 years ago, fades into the mist of time and cannot be confirmed today. But a prediction of antiquity, if preserved in writing, especially if appearing at odds with known facts at the time and therefore most improbable of ever occurring, yet fulfilled later as stated, amounts to very convincing evidence.
The credibility of the Bible as a whole is greatly enhanced when the accuracy of its prophetic forecasts is considered. Careful reflection shows that these predictions are of an order and detail that preclude the possibility of historical facts being mere wrested to fit the outcome. Numerous recent archaeological findings have further validated certain Bible prophecies by indirectly confirming their early origin. This has disarmed the critics who contended for later dates or had supposed they originated after the historical events they depicted had occurred. Now even skeptics are being forced to admit the accuracy of the Bible without being able to provide a satisfactory explanation!
As a sincere truth seeker considers the claims of the Bible as the word of God the overwhelming testimony of fulfilled prophecy encourages an overall faith that will accept the divine revelation in its entirety. This builds confidence in the yet to be fulfilled promises and a willingness to accept its broader teachings and precepts.
To Enlighten the Believer Bible prophecies provide a whole range of information related to the divine plan that is useful to the believer. Especially do they reveal the steady progress that is being made in the outworking and final culmination of that plan. Such developments as the punishment of Israel, the coming of Messiah in his role as Suffering Servant, the lease of power to the gentile nations, the rise of the Antichrist system and the persecution of the saints, the cleansing of the sanctuary, and many others were all predicted in Scripture and find clear fulfillments in history. Thus step by step we are able to recognize the approach of the climax of God’s purpose in the establishment of his kingdom and the blessing of mankind.
Another era of enlightenment is in the time prophecies relating to the end of the age. There are forecasts of the harvest of the gospel age, the parousia of our Lord, the great time of trouble, the times of restitution, the day of judgment, and Israel’s returning favor. All of these and more have enabled the Lord’s people to be fully aware of the significance of the distressing events taking place about them. Surely this insight into the purposes of God and recognition of our position along the stream of time amounts to a wonderful blessing.
To Stimulate To Activity Such knowledge is also strengthening and stimulating to the Lord’s people. It enables them to be spiritually awake and provides the tools needed to be about [the] Father’s business. We are not to be complacent with the insights that prophecy provides, nor hide out light under a bushel. There is a work to be done and a message to be proclaimed (Matt. 24:14). In this connection we think of Jesus’ words, "The night cometh when no man can work" (John 9:4). The realization that the time is short provides added incentive for zealous activity in the Lord’s service. The true gospel of the Kingdom needs to be proclaimed to a fearful and perplexed world about us. Bible prophecy has strengthened us; let us use it to strengthen and encourage those about us (Isa. 61:1-3).
To Comfort and Encourage
When these things come to pass, then look up, and lift up your heads; for your [deliverance] draweth nigh (Luke 21:28). What could be more cause for rejoicing to the Lord’s people than to recognize by the eye of Bible prophecy that we are approaching unto Mount Zion and the grand fulfillment of our hopes (Heb. 12:22-29)! While we cannot take pleasure in the suffering and pain inherent in the birth pangs of the kingdom, we do rejoice in the prospects of peace and life and blessing that await a very trouble humanity.
There is also encouragement that we receive as believers in the prophecies and in noting their realistic fulfillments. We are confident that we have not been following cunningly devised fables but a more sure word of prophecy, whereunto [we] do well [to] take heed (2 Pet. 1:16, 19). We are convinced of the divine origin and outworking of these matters, which is so heartening and uplifting to us as God’s people. Again, this in turn leads to a heightened desire to be found faithful in doing the work of the Lord and in letting our light shine out to others.
To Test Our Faith
We have witnessed so many end-time fulfillments of Bible prophecies in our own lifetime that one might almost think that faith in this area is hardly required any longer. And yet, as we reflect on this matter, we see how vital faith remains as an element in the development of the Lord’s people, even to their closing experiences this side of the veil. It was necessary that the patriarchs and saints of past ages be tested, frequently in respect to a promise of God or a predicted event in their day; and so likewise it is for us.
Think of the experiences that must have befallen Noah and his family as they endured the reproaches of their contemporaries in patiently carrying out God’s instructions in building the ark and awaiting the due time for the deluge (Gen. 6:12-22). Think of Abraham and Sarah as they contemplated God’s promise of a son and heir, and yet realized the impossibility from the human standpoint for such an occurrence at their advanced age (Gen. 18:10-14). Or of the Israelites when they had been taken into captivity by Nebuchadnezzar and longed for the day of promised restoration (Jer. 29:10-14).
For the experiences of the Lord’s people at the end of the age, the matter of the time of their deliverance also has become a test. Major disappointments accompanied the failure of expectations of the church’s glorification in 1844 and 1914, and other anticipated dates have come and gone. Yet we are now assured that God’s program is on track and his timetable correct: "For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it [seem to] tarry, wait for it; because it will surely come, it will not tarry" (Hab. 2:3).
Bible prophecy provides a test of our faith along yet another line. Sometimes we find that secular history is at variance with the Scriptures in regard to chronology and other significant dates. There appear to be differences, for example, in the dates which are derived for the destruction of Jerusalem in Zedekiah’s day (606-607 B.C. versus 586-587 B.C.) and in calculating the twentieth year of the reign of Artaxerxes (455 B.C. versus 445 B.C.).
The date for Jerusalem’s fall is critical in establishing many unique harmonies of the divine chronology; that of the twentieth year of Artaxerxes is the basis for calculating the start of a crucial biblical time prophecy pertaining to the first advent of our Lord—the sixty-nine weeks reaching to Messiah the Prince (Dan. 9:23-27). It is not easy to resolve such issues, and our faith may need to be called upon to assist in arriving at a conclusion that harmonizes with our overall beliefs. Thus our faith continues to be put to the test.
To Develop Christian Character
Finally, Bible prophecy is very instrumental in helping to shape and formulate our character. The message of the prophets of old was all but lost upon the rulers and people of Israel, with very few exceptions; but we dare not ignore nor gloss over it in our own lives. There is a personal aspect to the many warnings of wayward conduct that were issued in the past and we need to listen to what God would have us do today.
How does the knowledge of what must soon come to pass, or in fact is already occurring, affect us as the Lord’s people? Are we diligent in making every effort to develop that character which is pleasing to the heavenly Father and useful as an instrument of his blessing to others? Are we so thrilled with the vision of the future and by the increasing evidences of the nearness of the kingdom that we are doing all in our power to develop the fruits and graces of the Spirit and to be like our Lord?
This is perhaps the most basic and vital aspect of Bible prophecy that confronts us today. How we respond to it will determine whether we will receive the abundant entrance into the everlasting kingdom of our Lord and Savior Jesus Christ that we so much desire. And as the Apostle Peter reminds us, "He that lacketh these things [the mature development of Christian character] is blind, and cannot see afar off, and hath forgotten that he was purged from his old sins" (2 Pet. 1:5-11).
Though the world seems immersed in the clouds and gloominess of the present "day of the Lord," the early light of the morning is spreading upon the mountains and can be discerned by the believers who are spiritually awake (Joel 2:1, 2; Isa. 60:1, 2). These earnest students of the prophecies are fully aware of the realities of the present, and have been blessed by the administration of their Lord in the early dawn of the new day (Psa. 46:5). For all such the Apostle Peter has one final admonition:
"Seeing then that all these things shall be dissolved, what manner of persons ought ye to be in all holy conversation [manner of life] and godliness, looking for and hasting unto the coming of the day of God. . . . Wherefore, beloved, seeing that ye look for such things, be diligent that ye may be found of him in peace, without spot, and blameless."—2 Peter 3:11-14
What, then, is the role of Bible prophecy in the plan of God? In summary, it is:
1. To reveal the glory of God.
By John Hasty It is profitable to consider Old Testament events when they fit into the divine plan as helpful illustrations. In that spirit, the following possible pictures are offered: In 1 Kings 13:1, 2 we read of Jeroboam and Josiah and a prophet from Judah, all of whom could offer a lesson to us in our day. In their own day each of these men was tested to see if he would eventually become a faithful "ancient worthy," to guide the children of Israel in the earthly kingdom, or if he would be only a part of all Israel, who must become an Israelite indeed. Jeroboam King Solomon had given a high office to Jeroboam in his kingdom. One day, when Jeroboam was leaving Jerusalem wearing a new garment, the prophet Ahijah met him in the field. As they talked, the prophet took the garment and rent it into twelve pieces. He said to Jeroboam, "Take thee ten pieces; for thus with the LORD, the God of Israel, `Behold, I will rend the kingdom out of the hand of Solomon, and will give ten tribes to thee"' (1 Kings 11:31). Afterwards, Solomon tried to take Jeroboam's life, and Jeroboam fled into Egypt. He stayed there until after Solomon's death. Jeroboam was in Egypt when he received word that the son of Solomon was about to be made king over Israel. Jeroboam then came back and with the congregation of Israel went to talk with Rehoboam. They told Rehoboam that his father had made their yoke grievous and heavy, and if Rehoboam would make their yoke lighter they would serve him. Rehoboam decided not to do this; instead, he said he would make their yoke even heavier: "The king answered the people roughly, and forsook the old men's counsel . . . and spake to them after the counsel of the young men, saying . . . I will add to your yoke . . . I will chastise you with scorpions" (1 Kings 12:1.1-14). When the ten tribes pulled away from the house of David, saying "What portion have we with David?" they were unknowingly giving up all hope of the blessings that were yet to come through the David class. The Lord had told Jeroboam: "If thou wilt hearken unto all that I command thee, and wilt walk in my ways, and do that is right in my sight, to keep my statutes and my commandments, as David my servant did; that I will be with thee, and build thee a sure house, as I built for David, and will give Israel unto thee" (1 Kings 11:38). But Jeroboam did not hearken unto all the Lord's commands. He feared, "If this people go up to do sacrifice in the house of the Lord at Jerusalem, then shall the heart of this people turn again to their lord, even unto Rehoboam king of Judah, and they shall kill me, and go again to Rehoboam king of Judah" (I Kings 12:27, 28). In his attempt to protect his own life and prestige, he kept the people from returning to the house of the Lord to worship. The attitude of Papacy is similar -tenaciously holding on to power which could have been used to praise God, and doing all it could to keep the people under its oppression rather than encouraging them to return to the worship of the Lord in the beauty of holiness. The fact that Jeroboam is burning incense by an altar that is to be destroyed shows that his burning of incense is unto the Lord. This also reminds us of Papacy, which has burned so much incense contrary to the will of the Lord. Josiah The name Josiah means "supported of God." Who is supported of God as much as Jesus? So Josiah could picture Jesus. In the Millennial age, Jesus is like Josiah, the one "supported of God"-"a child shall be born unto the house of David" (1 Kings 13:2). Rehoboam's yoke was too heavy for the ten tribes. The narrow way of our Lord was too narrow for those of the early church who pulled away from the teachings of Jesus. In this particular, Rehoboam's demands were like Jesus' during the Gospel Age. The Prophet 1 Kings 13:3 tells that the prophet of the Lord "gave a sign . . .saying, This is the sign which the LORD hath spoken; Behold, the altar shall be rent, and the ashes that are upon it shall be poured out." So long as the prophet from Judah was faithful to the Lord, he had the Lord's protection. Jeroboam was punished and the altar was rent (verses 4 and 5)even its ashes, which so often represent the memory of the thing they replace. During the Protestant reformation, the protestors wounded the beast. But the wound of Papacy was partially healed when the protectors became allies of the Papal plan, when they themselves combined Church and State. Instead of waiting faithfully for their Lord to set up his kingdom, they, like Papacy, decided to set up their own. Papacy (Jeroboam), delighted, invited the prophet into his home to refresh himself, offering him a reward. Protestants (the prophet) refused the invitation. They remembered to be "separate"-"to touch not the unclean thing" (2 Corinthians 6:17). Usually, the Devil does not give up after his first try. The good prophet was tempted again. This time, he was sitting under an oak tree. We might think about Bro. Russell's comments on inactivity. We should remain in the race. (Hebrews 12:1) A lying prophet tempted him. "I am a prophet also as thou art" (1 Kings 13:18). In our humility about our own worth, let us not forget the command of the Lord. In listening to what his "fellow prophet" had to say, the good prophet weakly turned from the Lord's commands and obeyed the liar and was destroyed. Surely this is a ruse we must avoid. The weak prophet was turned over to a lion; Satan is described as a lion in our lives. When Jesus (Josiah) will destroy Papacy and all evil, he will take note of all who died (including the weak and the wicked) and deal with them mercifully, strengthening the weak, educating the wicked toward righteousness. So Josiah protected the dead bones of these two prophets (for had not the one prophesied of Josiah's reign?).
J. H.
Paton (R59)
By James Parkinson
The first half of the Book of Ezekiel tells Jerusalem’s people of their sins and explains why the city of the LORD‘s people is about to be destroyed. Once Jerusalem is under siege, the next quarter of Ezekiel’e message recounts the sins of the other nations and foretells their fate. The last quarter promises the regathering of all of Israel, the LORD‘s final defense of them, and then the Ezekiel’s Temple foregleam of the thousand-year Kingdom of Christ and beyond.
There are messages for fleshly Israel of old to repent, and similarly for Christians today to repent. Punishment is decreed. Toward the end there are promises: of heavenly work for the church with Christ, and bringing back Israel to their land, and ultimately of the resurrection and restoration to perfection of the whole world.
Jerusalem's Sin and Imminent Fate
When King Jehoiachin was captured and taken to Babylon, Ezekiel was among the captives of Judah exiled to the River Chebar (modern Khabur River in Northeast Syria, between Harran and the Tigris River). It appears that when Ezekiel turned thirty years of age he became eligible for the priesthood, and the LORD promptly used him to deliver his message to Jerusalem (Ezek. 1:1-3; Num. 4:2, 46). Judah;s capitol had been filled with corruption and innocent blood—utter destruction is now on the way [spoken a mere four a half years before the siege and six years before the fall of the city].
The character of the LORD had once been described as four attributes upholding his throne: Power and Justice behind hjm, with Love and Truth (Wisdom) leading the way (Psa. 89:14). We see these attributes twice more in Ezekiel and once again in Revelation. In sequence, leading the way first was love [Ezek. 1:10, the face of a man], manifest in God’s creation of the human family; then is Justice [Ezek. 10:14, a cherub], manifest in his sending Jesus Christ. who died once for all; and ultimately will be Power [Rev. 4:7, a lion], to be manifest in the resurrection and reformation of "all the families of the earth."
Those mysterious wheels within wheels likely refer to the hubs of the wheels. Earthly impediments, suggested by bumps and hills, or potholes and streams, are no barriers to the spirit of God, which lifts the LORD‘s chariot above them all (1:15-21).
When God addresses Ezekiel as Son of man (2:1, 8; 3:1, etc.), we are to understand that Ezekiel represents our Lord Jesus Christ (Matt. 9:6; 16:27, etc.). This expression is equivalent to the finest among men (cf. "the daughter of women in Dan. 11:17). Only Jesus Christ fully qualifies for this role. (The church may be included by implication, as in Ezek. 37:3-9).
The lesson of the scroll is that we must appropriate the Word of God to ourselves before teaching it to others (2:8-3:3; Rev. 5:1, 10:8-11). The outside of the scroll can be read right away, although the message on the inside can be read only after all seven seals are loosed. The inside divides the Gospel Age into seven parts of lamentation or mourning or woe.
Each day symbolizes one year as Ezekiel symbolically bears the iniquity of Israel and then of Judah (4:4-9). Dating from the fall of Samaria, capitol of the ten-tribe kingdom of Israel, reckoning back 390 years would reach to at least the eighth year of Saul, the first king of all Israel (possibly beginning with Saul’s disobedience regarding Amalek, and the LORD‘s rejection of him); reckoning forwards would reach nearly to the end of Persian dominion.
The fearfulness of Jerusalem, All hands shall be feeble, and all knees shall be weak as water, sounds like people today in the age of nuclear weapons. Casting silver in the streets might almost call to mind the modern cost of automobiles and highway programs. But silver and gold could not save Jerusalem any more than it can save this present evil world today (7:17-19).
About four hundred days late the LORD speaks again concerning religious sins. First, an image in the gate (north of the altar before the Temple) provoking the LORD to jealousy. Should an organization control who shall have access to the way of sacrifice, saying, you must join us to be saved. Second, pictures of idols and unclean things, and the straying son of a faithful scribe leading seventy elders in praising these things with their incense. Would we be ashamed for everybody to know what we do when we think nobody is watching? Third, the women weeping for Tammuz. Do we year for tranquility, even if it were imposed by the peace of Rome? Fourth, men worshiping the sun, who have turned their backs to the Temple of the LORD. Does knowledge of the truth sometimes seem more important than practicing the truth? Truth, apart from the love of the truth, may itself become an idol (8:5-18).
The man with the writer’s inkhorn (9:2-4) sounds similar to the angel ascending from the sun-rising, having the seal of the living God (Rev. 7:2-8). We should be sealed in our foreheads with the holy Spirit of God . . . unto the day of redemption by heavenly resurrection (Eph. 4:30), so much so that we should be grieved at anything done to our advantage if it should hurt someone else. King Zedekiah will be captured, blinded, and taken away to Babylon to die, and the people will be dispersed among the nations (12:2-16). Only three years were left for anyone to repent. It is the false prophets who say, "Not in our day." Even in 1994 this world’s wise say, "Peace," and there is no peace (13:10-16). Whitewash is no protection against hailstones. Noah, Daniel, and Job each saved three men, but they could save no one today (14:13-20). Jerusalem’s destruction was certain (15:1-8), typifying a destruction of this present evil world.
Jerusalem’s history is unlovely. It was founded by the Canaanites and later destroyed. It was rebuilt by the Hittite subtribe and again suffered destruction. It was then rebuilt by the Amorite sub-tribe (Josh. 10:5), and by the Jebusites likewise (Josh. 15:63). When wretched Sodom and Samaria are resurrected in the thousand-year kingdom of Christ, they will put Jerusalem [and Rome] to shame (16:46-56; Matt. 10:15, 11:24). But the LORD will establish an everlasting covenant to reform Jerusalem.
The king of Babylon is as a great eagle who planted Zedekiah as King of Judah and made swear allegiance. But Zedekiah looked to Egypt to help him rebel (in spite of his oath); so the LORD let Nebuchadnezzar take him and all his mighty men. Jerusalem would be destroyed, but Israel in captivity will afterwards flourish (17:2-24). The sinner who reforms himself will be spared, while the righteous turning to corruption will not be spared: the soul that sinneth, it shall die (18:1-4, 20-28).
Judah is like a lioness who raised tyrants. King Jehoahaz was taken and brought bount to Egypt. King Jehoiachin was taken and brought bound to Babylon. Zedekiah is about to be taken, and there will be no successor, and Jerusalem will be destroyed (19:1-14).
With only two and a half years to go, the LORD refuses to speak to the elders of Israel. His goal is their repentance, not their destruction (20:1-4). The Law should help them want life and point them to their need for the promised Redeemer (20:11; Gal. 3:23, 24). In the thousand-year kingdom of Christ the children of the resurrection will be humbled as sheep in order to be brought to perfection and everlasting life on earth, while the wilfully-wicked will in time be destroyed (20:37, 38; Matt. 25:31-45; Rev. 20:11-15).
Zedekiah was the last king of Judah/Israel, and the kingship will not be restored until Jesus the Messiah comes in the throne of his glory (21:25-27). All the mighty men of Judah have robbed the poor, slain the righteous to the extent of their ability, etc. (22:6-12). The penalty will be dispersion, or a Diaspora, among the nations worldwide (22:15). As the dross of silver they are unfit for heavenly resurrection and work (22:17). Forsaking the LORD, Samaria curried favor with Egypt and Assyria, while Jerusalem curried favor with Egypt, Assyria, and Babylon (Chaldean rulers, Semites, descended from Arphaxhad, as was Abraham) (23:1-49).
It is now the ninth year of captivity, month ten, day ten. Too late! The nineteen-month siege began today. Blood they shed, their blood will be shed (24:1-14).
Sins and Punishments of the Other Nations
However the other nations will receive the rewards of their misdeeds too. Ammon exulted when the LORD was profaned against and when the LORD‘s people were taken captive. They will be humbled and given to the Arabs. Moab said the LORD‘s people are no different from anybody else. They, too, will be given up to Ammon’s captors. Edom took revenge against the LORD‘s people. It will be made desolate. [Ammon, Moab, and Edom are now the three parts of modern Jordan, which were all once related to Jacob.] (25:2-14). The Philistines took vengeance against the LORD‘s people with mortal hatred; greater vengeance will be upon them, and the Cherethites (Crete) will be taken away from them (25:15-17). But these nations will thereby learn that the LORD is God.
Tyre originated as Tiras, or Thrace (Gen. 10:2), as a breakaway nation of Japheth, on the west side of the Black Sea, including Troas (Troy, the Trojans). From their colonizations we find Tyre north of Israel; Iter-Tiras ("the way of Tiras"), or the Etruscans (first inhabitants of Italy), and the Tyrrhenian Sea ("Tyr waters") on the west coast of Italy. Hence Tyre is commonly used as a symbol of Rome. Tyre exulted at the pending destruction of the LORD‘s people and at the chance to take their place. Therefore Tyre (including Rome) will be made eternally desolate (26:1-5).
Tyre profited by many nations: Tarshish (the Celts in westernmost Europe, including Celitberians, Britons, Welsh, Irish, Scots, Belgae, but also Galicia in southern Poland and even Galatia in central Turkey) brought in silver, iron, and lead from the Spanish peninsula and tin from Cornwall in England (still the major European source.) Meshech (Armenia) mined the copper ore. Tubal (Kartavelian people with their capitol Tbilisi; In English, Georgia, at the south of the Caucasus mountains) refined it, and Javan (Ionians, or Greeks who colonized the Black Sea coasts, including those of Georgia and Armenia) fabricated the copper wares. Togarmah originated as a breakaway nation of Kimmer (Gen. 10:3), probably originating when the Scythians (a tribe of Gog) conquered and destroyhed the Kingdom of Kimmer/Gomer). (Tocharian is an East European language that lasted as late as the ninth century in Sinkiang, Northwest China. The Septuagint calls the people Thergama, from which comes the name Turk. The Phrygians, Finns, and Estonians are also from this tribe.) Turkestan was famous for raising and breeding horses, primarily for war (as was Magog also) (27:12-14). Among the many others contributing to Tyre’s wealth were Judah and Israel.
The prince of Tyre speaks the words of Antichrist (28:1-10; Dan. 7:8, 25; 2 Thess. 2:3-4). But the real power behind Tyre is Lucifer/Satan himself (28:12-19). The LORD had appointed Lucifer the anointed cherub that covereth to protect Adam and Eve in the garden of Eden. He had been perfect until pride arose to cause the sin in Eden, but extinction will be his end.
Sidon also did despite to the LORD‘s people; but from pestilence and blood they will learn a lesson (28:20-24). After the LORD has regathered Israel, after the Day of Wrath they will dwell securely in his kingdom (28:25, 26).
The great nation of Egypt will also be destroyed for its selfishness (29:1-32:21).
Asshur (Assyria, 32:22, 23) was a terrorist nation. They will die by the sword. Elam (like the Hebrew olam, to a vanishing point; that is, the easternmost peoples—the Chinese, but including Southwestern Iran; 32:24, 25) were also terrorists. They too will die by the sword. Similarly for Meshech (Armenia), Tubal (Caucasian Georgia), Edom (Southwest Jordan) and Sidon (North of Israel) (32:26-30).
Speak the Word of the LORD, whether people hear it or reject it. Their blood will be upon your head if you faill to tell it out (33:1-16).
Pastors, take care that ye care for the flock, and not for yourselves at the expense of the flock (34:1-24).
Mt. Seir (originally Hurrians/Horite, a Caucasian people) in Edom, hated and slew the LORD‘s people and sought ton take over their Promised Sand. Slaughter will pursue them to extinction (35:1-15).
The scattered remnant of the LORD‘s people can take comfort. Those nations will bear the consequences of their shameful deeds. The LORD will restore the land of Israel, not because the LORD‘s people have been so honorable (they were not), but for his own sake. He will then cleanse his people from their abundant iniquities (36:1-38).
The Valley of Dry Bones
The LORD draws us to see the apparent hopelessness of fleshly Israel for the 1845 years of disfavor during the Gospel Age, typified apparently by the location in the Kidron River valley with its tombs. Dry bones symbolizedd the lifelessness of Israel as a nation in Diaspora (dispersion). The church since the nineteenth century has been commanded to prophesy the restoration of Israel. Enabled by the French Revolution and the Turko-Russian war, the new town of Petah Tikvah ("Door of Hope") in 1878 began the return of the Jews to their land, as the bones began to come together. The sinews, and then the flesh suggest the Jews in their land beginning to work together and beginning to function as an independent society. The skin came symbolically over them when they became a nation in 1948 (with definable boundaries). The LORD‘s people are to prophesy again that the Ancient Worthies and the rest of Israel will be resurrected, so that the Spirit of God will lead and empower the nation of Israel, while bringing the people back to the perfection lost in Eden (Rom. 11:26, 27). (37:1-14).
As the two sticks of Judah (head of the Southern kingdom) and Joseph (head of the ten-tribe kingdom) were to be united, no such division is known any more in fleshly Israel today. David’s Lord, Jesus Christ, the Lion of the tribe of Judah, the Root of David, will be their prince/governor in his kingdom forever (37:15-28; Hos. 3:4, 5; Rev. 5:5; cf: 1 Chron. 28:4, 5).
From Blitzing Gog to Burial in Hamon-Gog Finally Gog as the capitol of the eastern bloc, will rule over Great Russia, Armenia (Meshech) and Tubal (Caucasian Georgia, with its capitol Tbilisi), and will assemble alliances with Iran (Persia), Black Africa (Cush, not just Ethiopia), and North Africa (Phut: Libya to Mauritania), plus North Europe (Gomer, at the Black Sea and its northern tributaries, includian Germans {Ashkenaz} and Slavs {Riphath} from Gen. 10:3) and the Turkic tribes (Togarmah). The pipeline for the western bloc will continue to be Israel—a prize too tempting for a resurgent Gog to resist (38:1-12).
Arabia will become head of the western block—Western Europe and its former colonies (see above, under chapter 27). These will protest/fight the threat to their economic existence (38:13).
Israel will be the initial battleground and will be badly shaken. But the LORD will stir up others to send bombs of destruction against Gog and stir up confusion among his invading armies (38:14-23). The LORD will see an exchange of thermonuclear fire between Russia and the West (39:6), which will suddenly leave their seemingly-invincible armies in Israel unsupported and ready prey for destruction.
Afterwards the lightweight composite structures of 21st-century weaponry will make good fuel for seven years. The mass of foreign soldiers’ corpses will take seven months for burial (in the wasteland on the east side of the Dead Sea) (39:9-16). Armies will have as field day with deadly weaponry (39:17-20). The whole world will then finally learn that it was the LORD who expelled Israel from their land because of their sins, but now it is he who has restored Israel again (39:21-29).
Ezekiel's Temple Ezekiel’s Temple, which was never built, is a vision of Christ and the faithful church (John 2:19-21; 1 Cor. 3:16), and the blessing of fleshly Israel and the whole world in the thousand-year kingdom of Christ and beyond. (This vision was given in Ezekiel’s last year as priest, when he was age fifty.) (Num. 4:3, 47).
The dimensions of this symbolic Temple are the same as those of Solomon’s Temple, although Ezekiel’s outer court may appear somewhat larger. Comparing Ezekiel’s prophetic Temple with Isaac Newton’s model of Solomon’s Temple, the former has added a western building and ovens behind the Temple house (41:12 and 46:19, 20); the latter has cloisters on either side of the three inner gates, with pillars to support the building for the priests, on the north, east, and south side of the Court of the Priests.
The main features of each temple are identical: the Holy of Holies (Most Holy) is 20 cubits square; before the veil, adjoining on its east side, is the Holy, 20 cubits wide by 40 cubits long; together they comprise the Temple house. In front of the door to the Holy is a porch 20 cubits wide by 10 or 11 cubits long, with steps leading up to it from the Court of the Priests, which contained the brazen (copper) altar. The periphery of this court had several rooms for the priests, and gates on the north, east, and south leading up from a second court, the Inner Court of the People. The inner court was surrounded by a wall on the west, and ten roms for the people on each of the other three sides, each with a gate leading up from the Outer Court of the Gentiles. (The angel appeared to Zacharias in the Holy (Luke 1:11); the widow’s mite would have been contributed in the Court of the People (Mark 12:42), while the parable of the Pharisee and the publican would be more appropriate to the Court of the Gentiles (Luke 18:10-14; cf. Rev. 11:2).
If the holy area around the temple is 500 reeds on a side (=3000 cubits, per 40:5), then the perimeter would be 12,000 cubits (45:2). In the grand symbolic vision of Revelation 21:9-16 the New Jerusalem, or government of Christ’s kingdom, the twelve edges add up to 144,000 stadions, translated furlongs. Of similar character in Rev. 22:2, twelve kinds of fruit for each of twelve months over a thousand years is 144,000 fruits: By their fruits ye shall know them (Matt. 7:15-20; Rev. 7:4-8).
A goat was offered for a sin offering one each of seven days to show that the Great Atonement Day of the Gospel Age is divided into seven parts. (The priesthood was consecrated for seven days; Joshua {Greek, Jesus} marched seven days around Jericho, with seven priests and seven trumpets; again, there were seven messengers and seven trumpets in Revelation.) (Lev. 8:33; Josh. 6:2-21; Rev. 2:1-3:22; 8:6-11:19). After the sacrificing of Christ and his church is completed, in the thousand-year kingdom of Christ the people and their offerings will be acceptable to the LORD (43:25-27).
The priests who had been faithful, those who had followed in the way of David’s and Solomon’s faithful priest, Zadok, are contrasted with the Levites, who had compromised and strayed badly. (Even Moses’ own grandson had greedily ministered before idols, first to one man’s house, and then to the tribe of Dan {Judg. 17:7-18:30); Amos 8:14}). The Levites were to be teachers, but they led Israel astray. Therefore they shall bear the iniquities which they caused Israel to commit, just as the scape goat bore the iniquities of the children of Israel (Lev. 16:21). In the terms of the Gospel Age, do we teach people to worship prominent Christians: Martin Luther or C. T., Russell; John Calvin or Jim Jones; or organizations, such as Rome, Salt Lake or Brooklyn? The issue is not whether the idol is a good idol or a bad idol, because every idol is forbidden! Those who do so will throw away their hoped-for part in the priesthood (44:13), but by the LORD‘s mercy they shall receive life and shall minister in the kingdom of Christ (44:11-14). As characteristic of the typical Levites, they will symbolically wash their clothes and will have no inheritance in the land (Num. 8:7, 21; 18:20-24), even as in reality the Great Multitude will the have washed their robes, and made them white in the blood of the Lamb, and they, too, will be in heaven—I heart as it were a great voice of a great multitude in heaven (Rev. 7:14; 19:1). But those who remain faithful when everyone else is going astray will, under Jesus Christ, become the priesthood of the coming age, and they shall offer unto [the LORD] the fat and the blood [of Christ’s sacrifice, on behalf of the world]. That will be their part in the offering for sin, or sin offering (44:10-14, 15, 16
Blessed is he that readeth, and they that hear the
words of this prophecy, and keep those things which are written therein: By David Rice
Any subject which contains great detail can be bewildering and confusing. For this reason many of the sciences appear complex and difficult. It may amaze us that physicists keep their bearings while faced with myriad subatomic particles, or chemists among the variant isotopes of over a hundred elements, which combine into countless molecules. How is it done? By grasping a conceptual framework, into which the mind can relate the details as they are encountered.
In this respect, Revelation is no different. The maze of symbols and details can be bewildering and confusing. But when we grasp the conceptual outline and progression of the book, we can relate the details to the whole, and understand the message.
The book symbolically describes the Christian age (1:1), to and through the thousand-year Kingdom of Christ and the little season. We can divide the book simply into three parts:
1. Past, Gospel Age—(chapters 1-13) 2. Present, Harvest—(chapters 14-19) 3. Future, Kingdom—(chapters20-22)
This simple framework is helpful. However, as with many things
simple, it is not precise. Actually, part 1 and part 3 overlap (they both speak of the
raising of the sleeping saints, for example), and the overlapping area is part 2, the
harvest. The three sections are represented better this way: Part 1 (Chapters1-13) This part can be further divided into:
(A) Introduction (chapter1) Introduction
The Revelation of Jesus Christ comes through this chain: God—Jesus—his angel—John (1:1). There are greetings from God, "which is, and which was, and which is to come" (the always existing one, 1:4, 1:8 NASB), and from Jesus, "the faithful witness, the first begotten of the dead, the prince of the kings of the earth..that loved us, and washed us from our sins in his own blood" (1:5). The Holy Spirit is described as seven spirits (1:4), perhaps because God’s spirit operates to each of the seven stages of the church.
The vision was given "on the Lord’s day" (1:10, literally Sunday). Some believe the whole scene represents the John class (the Church at the end of the age, cf. John 21:22,23), receiving the vision of Truth from the Lord through his angel (the Laodicean messenger) on the greater "Lord’s day," now begun. This writer is partial to that thought, and believes it may explain, for example, the time standpoint of Revelation 17:10, "five [kings] are fallen, and one is, and the other is not yet come."
The one Church of God is represented as seven churches (candlesticks), and seven messengers (stars), one for each church (1:20). These seven stars are probably human messengers, just as the twelve stars of 12:1 are human apostles, and the star of 9:1 a human reformer. Three Sets of Sevens The seven churches, seven seals, and seven trumpets each take us through the Gospel age, with three different viewpoints: The Church, the false church, the governments. These seven stages span the age in seven time divisions, from beginning to end. The evidence for this conclusion is in the various descriptions of each segment. For example, the first church is commended for discerning the true apostles from false ones—a test specially fitting the early church, in which Paul had to defend his own apostleship—while the last church is told "I stand at the door and knock...I will come in...and sup with" his people (3:20). This is the promise Jesus said would be fulfilled at his return (Luke 12:37). Therefore we have traversed the age from church 1 to church 7. And a look at each church in Revelation 2 & 3 will show a clear progression, which matches exactly with observed history:
1. Ephesus: Apostolic age, a good beginning with many zealous works, but the tendency at last for a cooling of their first love. But they disdain the deeds of the Nicolaitans, who would exercise lordship in the church.
2. Smyrna (bitterness): A period of intense physical persecution. Also a time of tare growth, those who say they are (spiritual) Jews, but are not.
3. Pergamos: The rise of the false church among the saints. The Lord’s faithful are "antipas," against the pope; spiritual impurity and the doctrine of lordship by the clergy take foot. 4. Thyatira: The darkest days of Papal supremacy, when Jezebel seduces and adulterates the Christian world. "Satan’s seat" rose in church 3 (2:13), but in church 4 the saints see "the depths of Satan" (2:24).
5. Sardis: The command of the Lord is to "repent," and the undefiled ones are promised to "walk with me...clothed in white raiment." It is a time of turning from the atrocities of Jezebel.
6. Philadelphia: A period of blest growth and progress, as the reformed church prospers, and anticipates the Lord’s soon return. "I come quickly..." (3:11)
7. Laodicea: The warmth of Christian zeal has cooled—the unworthy are spewed out, and the worthy ones are clothed and restored to sight by Present Truth, during this end of the age. The Lord stands at the door, having returned to feed and nourish the saints during this harvest time.
Chapters 4 and 5 take us back in time to the beginning of the Christian age when our Lord was declared to have "prevailed" as a "lamb slain," which shows that the following vision of the seven seals (chapters 6 & 7) starts again at the beginning of the age. The final description at the end of the seals shows the Church complete, and even the Great Company purged and rewarded (chapter 7)—the end of the age.
Chapter 8 begins again at the start of the Gospel age, by referring to the act of the offering of incense at the Golden altar, which represents the perfect offering of our Lord, through whom we are accepted. Following this, seven angels blow in sequence seven trumpets, described in chapters 8 to 11. The seventh trumpet introduces the Kingdom during a time of judgment upon the nations, while the saints receive their reward. As with the seven churches, and the seven seals, each of the seven trumpets outlines a distinct and progressive phase of the age passed from Christ to the Kingdom.
Chapter 12 represents the early Church as a woman arrayed with the (gospel) sun, the (law) moon under her feet, having twelve apostolic stars as her crown. But as Paul warned (2 Thess. 2:7), an unholy influence was developing, which would claim to represent God, while in fact constituting the great Man of Sin. In Revelation 12 this is shown by the development of a child which was caught up to heaven(ly authority) and dislodged heathendom from its spiritual ascendancy (verse 7-10). This sounds good, but the true Church was obliged to flee into the wilderness like Elijah, where she was kept during the dark ages by the providence of the Lord. (See Reprint 306, 307.)
The persecution of the Church was for 1260 days in Chapter 12, and in Chapter 13 we encounter a persecutor persecuting for the same time period (42 months x 30 days = 1260 days). On the prophetic scale of a day for a year, this represents the 1260 years, during which the Church was persecuted by that system which grew out of and dominated Rome (Daniel 7:8,25)—the Roman Catholic Church. (Papacy’s control of Rome spanned 1260 years. In 538 A.D. Belisarius, Justinian’s general, left the Pope in control of Rome, and in 1798 A.D. Napoleon’s general Berthier took the Pope as a prisoner to France, where he died the following year; no immediate successor was allowed.)
Papacy is shown in Daniel 7 as a horn growing out of the Roman empire, while Revelation 13 shows it as a composite of the four beasts of Daniel (13:2).
But Papacy was also joined by other false systems: The Anglican church (13:11, see Reprint 319, 320), and allied Protestant churches (13:14, see Reprint 321, 322). These latter two entities ultimately comprise the False Prophet (cf. 13:13-15, 19:20, Reprint 510). Three times in Revelation, the saints are distinguished as those who did not worship, or gained the victory over "the beast, and...his image" (14:9,10,12; 15:2; 20:4). Thus are we warned not to be enticed with the apparent majesty, or threats, or false doctrines, of nominal Christendom.
Part 2 (Chapters 14-19) This section deals with the period we know as the harvest of the Gospel age. It includes both the harvest of the true Church, and the destruction of the false church and associated governments, with by far the greatest emphasis on the latter. This part subdivides naturally into four sections.
Others view these seven judgments as having been all poured by 1914, with their unfolding impact continuing since then. Still others believe the first plague began with World War I, the remaining plagues being poured progressively since, with the seventh still ahead. Still others believe these plagues describe seven specially forceful and rapid judgments impending in the future. The varied opinions have this in common, however: the seven plagues are seven progressive judgments as a result of the Lord’s presence which result in the overthrow of Christendom, and the introduction of the Kingdom.
Chapter 17 details the judgment of the great whore—Papacy—which ultimately will be devoured and burned (verse 16). It is unmistakable that the great harlot, "that great city [government] which reigneth over the kings of the earth" (v. 18), is the power that ruled from seven-hilled Rome (v. 9). Today Jezebel has painted her face, but the aged matron, once "drunken with the blood of saints" (v. 6), will not be spared her just penalty.
Chapters 18 and 19 further detail the harvest work introduced in chapter 14, starting with the pronouncement of judgment on Babylon (cf. 14:8, 18:4), and continuing to the execution of judgment (cf. 14:19, 19:15). At last "the beast [papacy] was taken, and with him the false prophet [allied Protestant systems who falsely speak for God]...these both were cast alive into a lake of fire" (19:20).
Part 3 (Chapters 20-22) Chapters 20-22 can also be divided into four sections: three distinct views of the Kingdom, plus a closing section.
20:1-10: Satan is deposed, and the world freed from his blight. The saints are raised from the dead (20:4,5 NASB—notice the flow of thought, omitting the spurious first sentence of verse 5 not found in the Sinaitic manuscript). They serve as kings and priests in the new age (20:6). Satan returns for a little season; afterward he and his followers are destroyed.
20:11-21:1: Another view of the Kingdom, with different symbols. The old heaven and earth flee, the dead are raised and judged, the new heaven and earth are established, the disturbed and restless sea class exists no more.
21:2-22:15 Another view of the Kingdom, with yet different symbols. The Bride of Christ descends to assist mankind, God dwells among them to dry all tears and remove pain and death, the Bride is shown as a great city, New Jerusalem, whose features are described in detail. Into this city all the repentant can gain access. In this city flows a river of life, lined with trees whose leaves are medicine for the nations. All who wash their robes can enter (22:14 NASB), and without the city are the evil ones (22:15).
22:16-21: These last six verses are a closure to the book (actually verses 7-13 begin this pleasant ending). Jesus affirms that the Revelation was sent from him; he urges fidelity to its message, and affirms again to John that he will soon come. John replies "Even so, come, Lord Jesus," and closes with greetings of grace to us all.
Two additional comments
on Part 3 (1) Chapter 20 is not an abrupt break from Chapter 19; it is closely related. Part 2 speaks of three parts of Christendom: the Beast, the False Prophet and the Dragon (16:13,19). Chapter 19 closes with the demise of the first two; Chapter 20 explains the demise of the third. (For this reason, some conclude that Chapter 20 follows in time sequence the close of Chapter 19; others [this writer included] suppose 20:1 refers to the Lord’s return, and the gradual work of dispossessing the Dragon from his power from that time forward—a review of a lengthy process.)
There is a disparity in the symbolic representation of the Dragon’s treatment between 20:1,2 and Isaiah 27:1. Chapter 20 shows him bound during the kingdom, and freed later to test humanity. But Isaiah 27:1 shows him slain, rather than bound, at the outset of the kingdom. "In that day the Lord with his sore and great and strong sword shall . . . slay the dragon that is in the sea" (Isa. 27:1, cr. Psa. 74:14, Ezek. 29:13).
This difference shows that the Dragon is merely a symbolic aspect of Satan. It represents him as the great tyrant who has usurped control of the kingdoms of this world. Satan is given four designations, and the use of each designation is significant throughout Revelation. Each one refers to him in a different aspect.
· Dragon—Usurped power over the nations · Satan—Opposer · Devil—(false) Accuser · Serpent—Deceiver
In Revelation 20, during the little season, the adversary reappears as Satan (v. 7), as a deceiver (v. 8), and as the Devil (v. 10). But he never reappears as the Dragon; he will never again be the master of the governments. In that capacity, he is destroyed (Isa. 27:1) when his power over the nations is broken—at the time Revelation 20:3 speaks of him being cast into the bottomless pit.
(2) Notice that in the first and second views of the Kingdom, the destruction of the ungodly is not the same. 20:9 says they are "devoured," and that with heavenly fire, while 20:15 consigns them to a burning lake. Assuming none would conclude there are two different dooms for the ungodly, this requires that the visions be taken symbolically. And this 20:14 affirms: "This is [represents] the second death."
"But the end of all things is at hand." -- 1 Peter 4:7
By Carl Hagensick
Eschatology is a theological term describing the study of the end times, or study of the last days. Its importance cannot be overstated since the focus of Bible prophecy is to inform the reader of the end times and prepare him for them.
In this study there is no more important word to understand than the simple word "end." In the New Testament there are two Greek words translated "end," when that word is related to time prophecy. They are the words "telos" and "suntelia." It is the purpose of this article to note the difference between these two terms and their usage in the Scriptures.
The Distinction
Strong’s Concordance defines telos as "the point aimed at, as a limit, i.e. (by implication) the conclusion of an act or state (termination.)"
Suntelia is defined by the same source as "entire completion, i.e. consummation (of a dispensation.)" Professor W. E. Vine, in his Expository Dictionary of New Testament Words adds to the concept of suntelia: "The word does not denote a termination, but the heading up of events to the appointed climax." Vine gives, as his primary definition, "a bringing to completion together (sun with, teleo, to complete . . . ) marking the completion or consummation of the various parts of a scheme."
The distinction, then, between the two terms is that telos refers to a final, definitive termination, while suntelia refers to a period of time in which a series of climactic events lead up to the telos, or final conclusion. In summary, telos applies to a point in time, and suntelia to a period of time.
Suntelia
The following texts use suntelia:
Matthew 13:39: The enemy that sowed them is the devil; the harvest is the end of the world; and the reapers are the angels.
Matthew 13:40: As therefore the tares are gathered and burned in the fire; so shall it be in the end of this world.
Matthew 13:49: So shall it be at the end of the world: the angels shall come forth, and sever the wicked from among the just,
Matthew 24:3: And as he sat upon the mount of Olives, the disciples came unto him privately, saying, Tell us, when shall these things be? and what shall be the sign of thy coming, and of the end of the world?
Matthew 28:20: Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you always, even unto the end of the world. Amen.
Hebrews 9:26: For then must he often have suffered since the foundation of the world: but now once in the end of the world hath he appeared to put away sin by the sacrifice of himself.
In the first three references we find allusion to the parable of The Wheat and the Tares where the consummation of the story is in the time of harvest. This harvest becomes the focal point of the lesson. By using the word suntelia to describe it, the Lord would have us to understand that this harvest is not a momentary event, but covers a period of time.
Harvest, as related to end-time prophecy, describes the period of time when the church of the Gospel Age is gathered to be with her Lord. That Jesus is present during this harvest seems strongly indicated by Revelation 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."
This accords well with Jesus’ promise to his disciples in John 14:3: "I will come again, and receive you unto myself." It also connects the harvest with Paul’s word in 1 Thessalonians 4:16, 17, "For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first: Then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord."
Many Christian derive the thought from this text that the harvest of the church is instantaneous, a "rapture." This is based on the conclusion that the word translated "together" refers to time and not to place. Lexicographers agree with this thought. Strong’s identifies it as meaning "at the same time," though he does note that it is frequently used of close association. However, "at the same time" does not necessarily mean "at the same instant," but can mean "during the same time period."
That the latter is the thought of this word "together" is indicated by two factors. First, in Philemon 1:22, where Paul asks his friend to "withal prepare me a lodging." Here the word translated withal is the same as that translated together in our Thessalonians text. Instead of withal we would today use the expression in the meantime. This referred to the period of time between Paul’s letter and his arrival at Philemon’s house.
The second indication that the word together in Thessalonians refers to a period of time is that it describes the same work as the harvest of Jesus’ parable in Matthew 13. There Jesus plainly said that the harvest is "the end [suntelia, ending period] of the age."
The fourth reference to suntelia is in the disciple’s question in Matthew 24:3 which provokes the famous Olivet sermon: "What shall be the sign of thy coming, and of the end of the world?"
On several occasions, in answering this question, Jesus says "but the end is not yet." On each of these occasions, however, he does not repeat the word suntelia from their question, but substitutes the word telos. We will examine this further when looking at that word.
The fifth reference by our Lord to suntelia is in Matthew 28:20 where he assures his followers, "Lo, I am with you always, even unto the end of the world [aion, age]." This text serves two purposes: first, to assure his disciples of his abiding spiritual presence with them, and second to distinguish that presence from a more personal presence in "the end of the age." What we have already noted about the harvest and the Lord’s presence during it shows us the import of this distinction—the eager anticipation of his church for the time when he "would come and receive you unto myself."
The final usage of suntelia, in Hebrews 9:26 is only peripherally related to our discussion since it refers to the first advent of our Lord rather than to the second. But it does go to illustrate the point, for the focus of Paul in Hebrews is not on the event of his death, but his advent, the last three and a half years of which were devoted to the putting away of sin "by the sacrifice of himself"—once again, to a period of time and not a point in time.
Telos
The Greek word telos is used ten times in the New Testament in regard to end time prophecy: Matthew 10:22; 24:6, 13, 14; Mark 13:7, 13; Luke 21:9; 1 Corinthians 10:11; 15:24; 1 Peter 4:7. Six of these references are found in the Olivet prophecy, and we will examine them last.
The text in 1 Corinthians 15:24 is also peripheral, for it refers to the end, not of the current dispensation, but the Millennial age. However, it does serve to show that the end referred to here is not a period of time, but that point of time when "he shall have" turned the kingdom over to God.
Similarly, in 1 Corinthians 10:11, the expression "the ends of the ages" uses the plural and shows the meeting point of two dispensations, thus demanding the word telos, referring to a definite point of time—where the beginning of one age meets the terminus of the preceding period.
The usage in Matthew 10:22 is rather indeterminate, whether it refers to the church collectively enduring to the end of the age, or to the individual Christian enduring to the end of his or her life. If it is the former, then it relates to our subject, and obviously includes the full termination, when the last member of the church is found faithful.
This brings us to our theme text of 1 Peter 4:7, "the end of all things is at hand." This expression is closely akin to one found twice in the book of Revelation: "for the time is at hand." (Rev. 1:3; 22:10) Both the New International Version and the Revised Standard Version translate this "for the time is near," in agreement with Strong’s definition of the Greek word here used.
Obviously Peter did not think that the final termination of everything was already present, but neither did he anticipate a delay of some 2000 years before it would. John, the Revelator, on the other hand had his extended vision on Patmos for that very purpose, to show him the great amount of history which must transpire before the fulfillment of their desires. He sees his vision from the perspective of "the Lord’s day" (Rev. 1:10) Most commentaries agree that "the Lord’s day" here, while it may include the thought that the vision was seen on a Sunday, has a larger application—to the great Day of Christ, the Millennium. Standing at that point of time in a figure, John still sees the end of time, the telos, as future. He is standing within the suntelia, viewing the telos as still an unfulfilled prospect, howbeit one that is near at hand.
The Olivet Prophecy
The remaining texts using telos in an end time scenario are found in the various Gospel accounts of the Olivet prophecy. Since they are largely repetitious, we will only treat the references in Matthew 24.
After the disciples ask for the signs of the suntelia [end] of the aion [age], Jesus proceeds to paint a black picture of future history, filled with "wars and rumors of wars." But, he assures them, "see that ye be not troubled, for these things must come to pass, but the end [telos] is not yet." (Matt. 24:6)
The reason for this postponement of "the end" is shown in verse 13: "But he that shall endure unto the end, the same shall be saved." Though similar to Matthew 10:22 considered above, there is a distinct difference. Here the context calls for a dispensational interpretation, both because of the question of verse 3 and the postponement of the end in verse 6.
Then, in verse 14, we see revealed just when this "end" [telos] shall be:
"And this gospel of the kingdom shall be preached in all the world for a witness unto all nations; and then shall the end come."
The final climax of the end of the present world order will immediately follow a world-wide proclamation of the truth of the Gospel.
In summary, let us notice the effect of the interchange of the two words suntelia and telos in Matthew 24. The disciples inquire about the climactic ending period of this present evil world. In answering, Jesus lists events within that period, but cautions that these do not mark the final termination of the age which concludes the end period.
The signs which Jesus gave were within the suntelia, but did not mark the final telos, the telos of the suntelia—the end of the end. |