I have argued previously that the Gog of Revelation 20:8 & Ezekiel 38-39, refers to Babylon in Ezekiel and to Mystery-Babylon (Rev 17:5, etc) in Revelation. Mystery-Babylon is the symbolic name for apostate Israel who is destroyed at the climax of the tribulation, thus fulfilling much of Ezekiel’s prophecy.
Ezekiel’s prophecy also has implications for the “heathen” which I interpret as the spread of the Gospel through the Gentile nations.
Ezek 38:23 Thus will I magnify myself, and sanctify myself; and I will be known in the eyes of many nations, and they shall know that I [am] the LORD.
Ezek 39:7 So will I make my holy name known in the midst of my people Israel; and I will not [let them] pollute my holy name any more: and the heathen shall know that I [am] the LORD, the Holy One in Israel.
Ezek 39:21 And I will set my glory among the heathen, and all the heathen shall see my judgment that I have executed, and my hand that I have laid upon them.
John also describes a vision which demonstrates the victory of Christ over the nations.
Reve 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.
…
Reve 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…
Reve 19:16 And he hath on [his] vesture and on his thigh a name written, KING OF KINGS, AND LORD OF LORDS.
…
Reve 19:21 And the remnant were slain with the sword of him that sat upon the horse, which [sword] proceeded out of his mouth…
The “sword” which proceeds from Christ’s “mouth” can be none other than the gospel. The word of God is referred to as a sword in Eph 6:17 & Hebrews 4:12.
The ties between Ezekiel’s prophecy and the vision of Revelation 19 is further cemented by the references to the “fowl” which are called to the feast of the great God. Compare the following passages in Ezekiel 39 to those in Revelation 19.
Ezek 39:17 And, thou son of man, thus saith the Lord GOD; Speak unto every feathered fowl, and to every beast of the field, Assemble yourselves, and come; gather yourselves on every side to my sacrifice that I do sacrifice for you, [even] a great sacrifice upon the mountains of Israel, that ye may eat flesh, and drink blood.
(Rev 19:17 And I saw an angel standing in the sun; and he cried with a loud voice, saying to all the fowls that fly in the midst of heaven, Come and gather yourselves together unto the supper of the great God; )
Ezek 39:18 Ye shall eat the flesh of the mighty, and drink the blood of the princes of the earth, of rams, of lambs, and of goats, of bullocks, all of them fatlings of Bashan.
…
Ezek 39:20 Thus ye shall be filled at my table with horses and chariots, with mighty men, and with all men of war, saith the Lord GOD.
(Reve 19:18 That ye may eat the flesh of kings, and the flesh of captains, and the flesh of mighty men, and the flesh of horses, and of them that sit on them, and the flesh of all [men, both] free and bond, both small and great.)
Now I will admit this can be a little confusing. At one point Revelation 19 seems to be referring to the spread of the Gospel and the spiritual conquering of nations. But the references to the fowl eating the flesh of men seem to indicate a physical battle, which is better applied to the literal destruction of apostate Israel.
Could the vision be implying that through the physical destruction of Apostate Israel, the nations of the earth will come to believe (Ezek 38:23, 39:7)? Although a tempting solution, to conclude this we are forced to mix and match our symbolism, for it is the flesh of kings and mighty men that are eaten which are the same ones that are being conquered by the sword. In the old adage… ‘you can’t have your cake and eat it too.’ Either the kings and mighty men refer to the gentile nations or to apostate Israel. If they are the nations of the earth, which were conquered by the spread of the gospel, why does John use the imagery of the feasting fowls?
The answer, I believe, is found in John’s use of an interesting literary technique he employs throughout the book of Revelation. In fact it is the use of this technique that causes much confusion regarding the order of events in Revelation. I refer to John’s use of diametric opposites.
Throughout the visions of Revelation, John employs diametric pairs. For example, the rider on the white horse during the first seal is in diametric opposition to the rider on the white horse of Revelation 19. The Lamb which was slain but lived stands in contrast to the Beast which also possessed a deadly wound that was healed. The two witnesses are the mirror image of the False Prophet. The Great Harlot is diametrically opposed to the Bride of Christ. And the list goes on…
Sometimes, though, John uses a diametric pairing to a reference found in the Old Testament (for example, I argue that the treading of Jerusalem for 42 months is just such a case). The reference to the fowls of heaven being called to feed usually refer to negative image of flesh eating fowls feasting on the carnage of a battle. What could the diametric counterpart be?
First let’s take a step back and look at the use of the term fowl in the book of Revelation. It is found three times, but only once outside of the passage under consideration in Revelation 19.
Reve 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.
As already noted, “Babylon” refers to apostate Israel which is also the probable identity of Ezekiel’s “Gog.” In this vision, “hateful birds” inhabit Babylon just before its destruction. The birds, though, are equated with “devils” and “foul spirits.” So just before the vision of the True and Faithful judge we see the city of Jerusalem inhabited by demonic spirits.
Turning our attention to the vision of the Faithful and True judge, we read
Reve 19:17 And I saw an angel standing in the sun; and he cried with a loud voice, saying to all the fowls that fly in the midst of heaven, Come and gather yourselves together unto the supper of the great God;
Now, as already stated, it is suspected that John is using some kind of diametric pair to subtly make his point. It is surmised that this verse is in direct opposition to Revelation 18:2 which shows that Babylon / Gog is inhabited by demonic spirits. Moreover, these demonic spirits are to be associated with the unclean spirits of Revelation 16:13-15 which gather the nations to the battle of Armageddon.
If I am correct, then this forms a mirror with, on one side, the nations which were deceived and come and destroy Babylon -Gog which is inhabited by “hateful bird(s)”….and on the other side, the nations being conquered by the true Israel, Jesus Christ, with the sword of his mouth, the word of truth. But what of the birds???
In order to determine the true meaning of the symbolism, we again utilize our existing hermeneutic. If John uses similar phrases, it is an indication he is referring to the same event, unless it leads to obvious contradictions. Besides the use of the term “fowl,” there is one more expression which is seen twice in the book of Revelation, “fly” in the midst of “heaven.”
Reve 8:13 And I beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, Woe, woe, woe, to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels, which are yet to sound!
Reve 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,
Quite interestingly, some of the Greek texts have “eagle” for angel in Revelation 8:13. But the point is simple…the only other ‘being’ we see flying in the midst of heaven is an angel/eagle! Which is a diametric opposite of the demons, which are equated with “hateful birds” in Revelation 18:2. In addition, according to Revelation 14:6, one of the angels possessed the EVERLASTING GOSPEL TO PREACH UNTO…EVERY NATION!
This is exactly what we actually would expect as the culmination of the vision of the True and Faithful Judge.
In conclusion, the imagery of the “fowl” in the vision of the Faithful and True Judge in Revelation 19, is NOT the literal fowl that feasted upon the dead bodies of Gog. It is NOT demonic spirits. John is simply using another diametric opposite. The fowl of Revelation 19 are angels which facilitated the spread of the gospel to the nations (Rev 14:6). They stand in direct opposition of the demonic spirits which deceived nations, leading them into a battle with the True and Faithful Judge.
Tuesday, October 28, 2008
Saturday, October 25, 2008
Heaven Now or Heaven Later?
(This post is written from the full preterist point of view. )
There are two interpretations among full preterists of the New Jerusalem Vision found in Revelation 21.
Reve 21:1 And I saw a new heaven and a new earth: for the first heaven and the first earth were passed away; and there was no more sea.
Reve 21:2 And I John saw the holy city, new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband.
Reve 21:3 And I heard a great voice out of heaven saying, Behold, the tabernacle of God [is] with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, [and be] their God.
Reve 21:4 And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away.
Is the New Jerusalem symbolic of “the church on earth or the glorified church in heaven?” (see http://studywell.org/articles/revelation21.htm )
Following full preterism to its logical conclusion, if it represents the church on earth, then we are in “Heaven Now.” If it represents the glorified church in heaven, then we will be in “Heaven Later” after our earthly bodies have passed away. Or phrased in a different manner, “Are we in Heaven Now or Heaven Later?” This article will examine the question utilizing our pre-existing hermeneutic (see below).
1) When John uses similar phrases in his visions, this is a clue that the events described within the vision occur simultaneously…UNLESS it results in obvious contradictions. When contradictions occur, it is usually a result of #2 below.
2) John makes use of diametric opposites throughout the book of Revelation. When these occur, they are also diametrically opposed in chronology, ie: they mirror each other in time as well as symbolism… UNLESS it results in obvious contradictions.
2b) The number of mirrors should be the least possible number without creating obvious conflicts.
3) Once anchor points are established, it should be assumed that events between anchors proceed chronologically forward, again UNLESS it results in obvious contradictions.
[For the reader not familiar with my previous conlusions, I have found that there are only two “mirrors” needed to properly organize the visions of Revelation. The first is located in the “center” of the tribulation week, at the 3 ½ year midpoint. The second is located just prior to the final wrath and judgment of God and the Lamb…thus comparing the war of the beast and the saints with the war of the Christ with the beast, etc.]
Utilizing the existing hermeneutic , several conclusions can be drawn regarding the vision of the New Earth-Heaven-Jerusalem.
1) THE TWO WOMEN
The vision of the New Jerusalem-Bride forms a diametric opposite with the great harlot of Revelation 17. The parallels between these two visions are numerous, probably more than any other diametric pair in the book of Revelation. John is purposely and bluntly contrasting the pure bride with the great harlot…even their images are directly opposing. Most obvious, though, is the repetitive language John employs throughout each vision. (Due to the sake of brevity, I point the reader to the 59th chart of “Charts on the Book of Revelation,” “Paired Angelic Revelations in Revelation,” p 93, http://books.google.com/books?id=ZpZ2Ga24emMC&pg=PA93&dq=paired+angelic+revelation&ei=yCYDSZnUL6PCM5nmpLcL ).
The vision of the great harlot parallels the period of the great tribulation. Following hermeneutic #2, these two visions are mirrored about the final judgment. This is not an unusual conclusion, since all branches of interpretation place the presentation of the New-Jerusalem Bride at the end of the great tribulation.
2) THE SEA
Although subtle, the strange statement “there was no more sea” seems to be an allusion to the previous statement that “And the sea gave up the dead which were in it; and death and hell delivered up the dead which were in them…and death and hell were cast into the lake of fire.” I would suggest that the “sea,” where the beast arose (Rev 13:1), was metaphorically cast into the lake of fire along with death and hell which also was the abode the unrighteous dead. The conclusion, I believe, is that death has been defeated…therefore the regions of the dead before the Parousia have been eliminated.
In a diametric pairing, those who have gotten victory over the beast stand on a “sea of glass” just before the Parousia. Thus the sea of the old earth and the “sea of glass” of the old heaven have been replaced by the “living waters” of the New Jerusalem. Obviously, since the “sea” of the earth has not vanished…we must conclude that the sea of the old earth is the spiritual and metaphorical of the abode of the unrighteous (dead).
3) DEATH
In the New Jerusalem, “there shall be no more death.” [Notice the parallel between “there was no more sea” and “there shall be no more death”] This contrasted in a later verse with “He that overcometh shall inherit all things…But the fearful, and unbelieving…shall have their part in the lake … which is the second death.”
Again we are drawn to the immediately preceding vision of the GWTJ, “And death and hell were cast into the lake of fire. This is the second death. And whosoever was not found written in the book of life was cast into the lake of fire.”
We also find the reference to “second death” in the millennial vision earlier in Revelation 20, “Blessed and holy [is] he that hath part in the first resurrection: on such the second death hath no power.”
And finally, the reference to the “second death” is found in the letter of the Seven Churches, “He that hath an ear, let him hear what the Spirit saith unto the churches; He that overcometh shall not be hurt of the second death.”
If one is consistent, it must be admitted that those in the first resurrection include only the martyrs [Rev 20:4; Rev 6:9]. If the martyrs are the only ones in the first resurrection, then are they the only ones who populate the New Jerusalem? Obviously, this is absurd.
The conclusion is simple, if “whosoever was not found written in the book of life was cast into the lake of fire” then those who ARE found written in the book of life are the ones who make their abode in the New Jerusalem (Rev 21:27). This will include all the righteous dead and not just the martyrs.
The most logical conclusion is that the vision of the New Jerusalem is a parallel to the vision of the GWTJ and not a separate vision at all. The unrighteous dead whose names are not written in the book of life are cast into the lake of fire. That is there abode. That is the second death.
In contrast, those whose names are found in the book of life enter into the New Jerusalem (Rev 21:27), there new abode, where there is no second death. This is the second implied resurrection, whereas the resurrection of the martyrs is the “first resurrection.”
If Revelation 20:11-15 refers to the DECEASED unrighteous’ judgment of being thrown into the lake of fire, by analogy Revelation 21 refers to the DECEASED righteous’ reward of entrance into the New Jerusalem (Heaven Later).
4) ISAIAH 65:17-19; ISAIAH 25:8 References
Twice in the book of Revelation we see imagery which parallels passages from Isaiah 25 & 65 regarding the state of rest of the people in heaven:
**New Jerusalem Vision:
Reve 21:3 And I heard a great voice out of heaven saying, Behold, the tabernacle of God [is] with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, [and be] their God.
Reve 21:4 And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away
…
Reve 21:6 And he said unto me, It is done. I am Alpha and Omega, the beginning and the end. I will give unto him that is athirst of the fountain of the water of life freely…
…
Reve 21:23 And the city had no need of the sun, neither of the moon, to shine in it: for the glory of God did lighten it, and the Lamb [is] the light thereof.
**Great Multitude Before the Throne Vision:
Reve 7:15 Therefore are they before the throne of God, and serve him day and night in his temple: and he that sitteth on the throne shall dwell among them.
Reve 7:16 They shall hunger no more, neither thirst any more; neither shall the sun light on them, nor any heat.
Reve 7:17 For the Lamb which is in the midst of the throne shall feed them, and shall lead them unto living fountains of waters: and God shall wipe away all tears from their eyes.
Obviously the two visions are referring to the same period of time (hermeneutic #1). But the great multitude are “they which came out of great tribulation,” meaning they have DIED during the period of great tribulation. The point is that the Vision of the New Jerusalem refers to a reward for those who have died (Heaven Later), and not as the present Church on Earth (Heaven now).
5) “COME”
In the final chapter of Revelation, we are given a command (aorist imperative) to “come,” apparently to the New Jerusalem. Notice, though, who gives the command…The Spirit, The BRIDE, and John. That the Holy Spirit and John speak the command is no surprise, but the fact that the Bride speaks it offers us important insights.
Who are they speaking to? In the previous verse we are told… “ I Jesus have sent mine angel to testify unto you these things in the churches.” They are speaking to the churches (apparently before the Parousia or the tribulation). But…if the Bride is the Church, that means she is speaking to her pre-parousia self!? This is weird, to say the least. On the other hand, if the Bride are the deceased saints (notice the term “bride” can refer to an engaged woman or to one recently married) then the call is to those still living to come, that is “overcome” so they may also enter into the New Jerusalem when they have finished their earthly race.
6) “THOSE CALLED TO THE MARRIAGE SUPPER”
The Bride is first introduced in Revelation 19, immediately after the great harlot is judged and immediately before the vision of the True and Faithful Judge.
Reve 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.
Reve 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.
Reve 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.
As full preterist, I ask “Who are they which are called unto the marriage supper of the Lamb?” It is not the Bride (see also the previous argument where the Bride says “come”). I propose that those who are “blessed” to be “called unto the marriage supper” are the living saints. This provides an interesting parallel to Paul’s description of the resurrection:
1The 4:14 For if we believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with him.
1The 4:15 For this we say unto you by the word of the Lord, that we which are alive [and] remain unto the coming of the Lord shall not prevent them which are asleep.
1The 4:16 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:
1The 4:17 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.
The Bride are those that “sleep in Jesus” while those “which are alive and remain” are the ones who are “called unto the marriage supper.”
Furthermore…note that those who are called to the marriage supper must have their wedding garments (Matt 22), as well as the Bride (Rev 19:8), which has been previously suggested to be the new “spiritual body” Paul refers to in Corithians.
1Cor 15:42 So also [is] the resurrection of the dead. It is sown in corruption; it is raised in incorruption:
1Cor 15:43 It is sown in dishonour; it is raised in glory: it is sown in weakness; it is raised in power:
1Cor 15:44 It is sown a natural body; it is raised a spiritual body. There is a natural body, and there is a spiritual body.
…
1Cor 15:51 Behold, I shew you a mystery; We shall not all sleep, but we shall all be changed,
1Cor 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.
1Cor 15:53 For this corruptible must put on incorruption, and this mortal [must] put on immortality.
1Cor 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.
Thus, the living saints were given their wedding garment / white robe / spiritual body / immortality at the Parousia. This was how they were “changed.” Thus, when their physical body (soma) dies, they live on forever through their new spiritual bodies already given to them. Death, then is truly swallowed up in victory.
There are two interpretations among full preterists of the New Jerusalem Vision found in Revelation 21.
Reve 21:1 And I saw a new heaven and a new earth: for the first heaven and the first earth were passed away; and there was no more sea.
Reve 21:2 And I John saw the holy city, new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband.
Reve 21:3 And I heard a great voice out of heaven saying, Behold, the tabernacle of God [is] with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, [and be] their God.
Reve 21:4 And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away.
Is the New Jerusalem symbolic of “the church on earth or the glorified church in heaven?” (see http://studywell.org/articles/revelation21.htm )
Following full preterism to its logical conclusion, if it represents the church on earth, then we are in “Heaven Now.” If it represents the glorified church in heaven, then we will be in “Heaven Later” after our earthly bodies have passed away. Or phrased in a different manner, “Are we in Heaven Now or Heaven Later?” This article will examine the question utilizing our pre-existing hermeneutic (see below).
1) When John uses similar phrases in his visions, this is a clue that the events described within the vision occur simultaneously…UNLESS it results in obvious contradictions. When contradictions occur, it is usually a result of #2 below.
2) John makes use of diametric opposites throughout the book of Revelation. When these occur, they are also diametrically opposed in chronology, ie: they mirror each other in time as well as symbolism… UNLESS it results in obvious contradictions.
2b) The number of mirrors should be the least possible number without creating obvious conflicts.
3) Once anchor points are established, it should be assumed that events between anchors proceed chronologically forward, again UNLESS it results in obvious contradictions.
[For the reader not familiar with my previous conlusions, I have found that there are only two “mirrors” needed to properly organize the visions of Revelation. The first is located in the “center” of the tribulation week, at the 3 ½ year midpoint. The second is located just prior to the final wrath and judgment of God and the Lamb…thus comparing the war of the beast and the saints with the war of the Christ with the beast, etc.]
Utilizing the existing hermeneutic , several conclusions can be drawn regarding the vision of the New Earth-Heaven-Jerusalem.
1) THE TWO WOMEN
The vision of the New Jerusalem-Bride forms a diametric opposite with the great harlot of Revelation 17. The parallels between these two visions are numerous, probably more than any other diametric pair in the book of Revelation. John is purposely and bluntly contrasting the pure bride with the great harlot…even their images are directly opposing. Most obvious, though, is the repetitive language John employs throughout each vision. (Due to the sake of brevity, I point the reader to the 59th chart of “Charts on the Book of Revelation,” “Paired Angelic Revelations in Revelation,” p 93, http://books.google.com/books?id=ZpZ2Ga24emMC&pg=PA93&dq=paired+angelic+revelation&ei=yCYDSZnUL6PCM5nmpLcL ).
The vision of the great harlot parallels the period of the great tribulation. Following hermeneutic #2, these two visions are mirrored about the final judgment. This is not an unusual conclusion, since all branches of interpretation place the presentation of the New-Jerusalem Bride at the end of the great tribulation.
2) THE SEA
Although subtle, the strange statement “there was no more sea” seems to be an allusion to the previous statement that “And the sea gave up the dead which were in it; and death and hell delivered up the dead which were in them…and death and hell were cast into the lake of fire.” I would suggest that the “sea,” where the beast arose (Rev 13:1), was metaphorically cast into the lake of fire along with death and hell which also was the abode the unrighteous dead. The conclusion, I believe, is that death has been defeated…therefore the regions of the dead before the Parousia have been eliminated.
In a diametric pairing, those who have gotten victory over the beast stand on a “sea of glass” just before the Parousia. Thus the sea of the old earth and the “sea of glass” of the old heaven have been replaced by the “living waters” of the New Jerusalem. Obviously, since the “sea” of the earth has not vanished…we must conclude that the sea of the old earth is the spiritual and metaphorical of the abode of the unrighteous (dead).
3) DEATH
In the New Jerusalem, “there shall be no more death.” [Notice the parallel between “there was no more sea” and “there shall be no more death”] This contrasted in a later verse with “He that overcometh shall inherit all things…But the fearful, and unbelieving…shall have their part in the lake … which is the second death.”
Again we are drawn to the immediately preceding vision of the GWTJ, “And death and hell were cast into the lake of fire. This is the second death. And whosoever was not found written in the book of life was cast into the lake of fire.”
We also find the reference to “second death” in the millennial vision earlier in Revelation 20, “Blessed and holy [is] he that hath part in the first resurrection: on such the second death hath no power.”
And finally, the reference to the “second death” is found in the letter of the Seven Churches, “He that hath an ear, let him hear what the Spirit saith unto the churches; He that overcometh shall not be hurt of the second death.”
If one is consistent, it must be admitted that those in the first resurrection include only the martyrs [Rev 20:4; Rev 6:9]. If the martyrs are the only ones in the first resurrection, then are they the only ones who populate the New Jerusalem? Obviously, this is absurd.
The conclusion is simple, if “whosoever was not found written in the book of life was cast into the lake of fire” then those who ARE found written in the book of life are the ones who make their abode in the New Jerusalem (Rev 21:27). This will include all the righteous dead and not just the martyrs.
The most logical conclusion is that the vision of the New Jerusalem is a parallel to the vision of the GWTJ and not a separate vision at all. The unrighteous dead whose names are not written in the book of life are cast into the lake of fire. That is there abode. That is the second death.
In contrast, those whose names are found in the book of life enter into the New Jerusalem (Rev 21:27), there new abode, where there is no second death. This is the second implied resurrection, whereas the resurrection of the martyrs is the “first resurrection.”
If Revelation 20:11-15 refers to the DECEASED unrighteous’ judgment of being thrown into the lake of fire, by analogy Revelation 21 refers to the DECEASED righteous’ reward of entrance into the New Jerusalem (Heaven Later).
4) ISAIAH 65:17-19; ISAIAH 25:8 References
Twice in the book of Revelation we see imagery which parallels passages from Isaiah 25 & 65 regarding the state of rest of the people in heaven:
**New Jerusalem Vision:
Reve 21:3 And I heard a great voice out of heaven saying, Behold, the tabernacle of God [is] with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, [and be] their God.
Reve 21:4 And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away
…
Reve 21:6 And he said unto me, It is done. I am Alpha and Omega, the beginning and the end. I will give unto him that is athirst of the fountain of the water of life freely…
…
Reve 21:23 And the city had no need of the sun, neither of the moon, to shine in it: for the glory of God did lighten it, and the Lamb [is] the light thereof.
**Great Multitude Before the Throne Vision:
Reve 7:15 Therefore are they before the throne of God, and serve him day and night in his temple: and he that sitteth on the throne shall dwell among them.
Reve 7:16 They shall hunger no more, neither thirst any more; neither shall the sun light on them, nor any heat.
Reve 7:17 For the Lamb which is in the midst of the throne shall feed them, and shall lead them unto living fountains of waters: and God shall wipe away all tears from their eyes.
Obviously the two visions are referring to the same period of time (hermeneutic #1). But the great multitude are “they which came out of great tribulation,” meaning they have DIED during the period of great tribulation. The point is that the Vision of the New Jerusalem refers to a reward for those who have died (Heaven Later), and not as the present Church on Earth (Heaven now).
5) “COME”
In the final chapter of Revelation, we are given a command (aorist imperative) to “come,” apparently to the New Jerusalem. Notice, though, who gives the command…The Spirit, The BRIDE, and John. That the Holy Spirit and John speak the command is no surprise, but the fact that the Bride speaks it offers us important insights.
Who are they speaking to? In the previous verse we are told… “ I Jesus have sent mine angel to testify unto you these things in the churches.” They are speaking to the churches (apparently before the Parousia or the tribulation). But…if the Bride is the Church, that means she is speaking to her pre-parousia self!? This is weird, to say the least. On the other hand, if the Bride are the deceased saints (notice the term “bride” can refer to an engaged woman or to one recently married) then the call is to those still living to come, that is “overcome” so they may also enter into the New Jerusalem when they have finished their earthly race.
6) “THOSE CALLED TO THE MARRIAGE SUPPER”
The Bride is first introduced in Revelation 19, immediately after the great harlot is judged and immediately before the vision of the True and Faithful Judge.
Reve 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.
Reve 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.
Reve 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.
As full preterist, I ask “Who are they which are called unto the marriage supper of the Lamb?” It is not the Bride (see also the previous argument where the Bride says “come”). I propose that those who are “blessed” to be “called unto the marriage supper” are the living saints. This provides an interesting parallel to Paul’s description of the resurrection:
1The 4:14 For if we believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with him.
1The 4:15 For this we say unto you by the word of the Lord, that we which are alive [and] remain unto the coming of the Lord shall not prevent them which are asleep.
1The 4:16 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:
1The 4:17 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.
The Bride are those that “sleep in Jesus” while those “which are alive and remain” are the ones who are “called unto the marriage supper.”
Furthermore…note that those who are called to the marriage supper must have their wedding garments (Matt 22), as well as the Bride (Rev 19:8), which has been previously suggested to be the new “spiritual body” Paul refers to in Corithians.
1Cor 15:42 So also [is] the resurrection of the dead. It is sown in corruption; it is raised in incorruption:
1Cor 15:43 It is sown in dishonour; it is raised in glory: it is sown in weakness; it is raised in power:
1Cor 15:44 It is sown a natural body; it is raised a spiritual body. There is a natural body, and there is a spiritual body.
…
1Cor 15:51 Behold, I shew you a mystery; We shall not all sleep, but we shall all be changed,
1Cor 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.
1Cor 15:53 For this corruptible must put on incorruption, and this mortal [must] put on immortality.
1Cor 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.
Thus, the living saints were given their wedding garment / white robe / spiritual body / immortality at the Parousia. This was how they were “changed.” Thus, when their physical body (soma) dies, they live on forever through their new spiritual bodies already given to them. Death, then is truly swallowed up in victory.
Tuesday, October 14, 2008
The Timing of the Millennial Reign of the Saints & The First Resurrection
(This article was a result of a question proposed to me by a friend Steven Douglas: “have you ever considered the possibility that the first resurrection did not occur until the siege began (AD 66), but rather corresponds to the martyrs’ situation after the fifth seal was broken (Rev. 6.9-11)?”).
The Chronology of Revelation
Many recognize that the visions of Revelation, in general, move progressively forward in time. Most would also agree that the visions in Revelation recapitulate to some degree. The degree of overlap though is a subject of much debate. Before I begin, I would start with a hermeneutic (method of interpretation) which I have found brings a greater degree of order to the visions of Revelation than previous methods. My ultimate goal of this article, though, is to apply this hermeneutic to the vision of the millennium and consider its implications for the timing and nature of the first resurrection.
To begin, I use what I feel is a version of Occam’s razor. This principle proposed by the 14th century logician can be paraphrased “All other things being equal, the simplest solution is the best." Now the reader may be wondering “Any solution to the order of Revelation can hardly be simple.” I apply the principle, not to the visions themselves, but to my hermeneutic.
1) When John uses similar phrases in his visions, this is a clue that the events described within the vision occur simultaneously…UNLESS it results in obvious contradictions. When contradictions occur, it is usually a result of #2 below.
2) John makes use of diametric opposites throughout the book of Revelation (for example, the Beast and the Lamb, the Two Witnesses and the False Prophet, the rider of the First Seal and the Faithful and the True Witness). When these occur, they are also diametrically opposed in chronology, ie: they mirror each other in time as well as symbolism… UNLESS it results in obvious contradictions.
3) Once anchor points are established, it should be assumed that events between anchors proceed chronologically forward, again UNLESS it results in obvious contradictions.
This simple hermeneutic (the same is the same, the opposite is opposite, and inbetween is inbetween) is advantagous for several reasons.
1) It “declutters” the visions of Revelation. In effect, it brings order out of chaos. (see my article on The Structure of Revelation).
2) After applying the method to all the visions of Revelation, the events line up chronologically with corresponding events of the Roman-Jewish War as recorded by Josephus. (see my article on Historical Applications of Revelation)
3) Many insights into the book of Revelation become obvious, where in other chronological schemes they remain obscured (see my article on The Architecture of Heaven and From Decreation to Recreation).
Without delving into the articles, let’s first apply these principles to the visions which include chronological information which will be used to organize the remaining visions.
1) The visions that include phrases which correspond to 3 ½ years
a. Rev 11:2 Gentiles tread the holy city 42 months
b. Rev 11:3 Two Witnesses prophecy 1260 days
c. Rev 12:6 The Woman flees into the wilderness 1260 days
d. Rev 12:14 The Woman is nourished in the wilderness for a time, times & half a time
e. Rev 13:5 The Beast given power to continue 42 months
Now applying the first principle we must conclude that all five periods are the same, unless it leads to obvious contractions (which then we look at the second principle for diametric opposites). The two references to the ‘woman in the wilderness’ obviously cover the same period of time. But notice what happens after the 3 ½ half years for the Woman and the Two Witnesses:
a. Rev 11:7 The Beast makes WAR with the two witnesses and kills them
b. Rev 12:15-17 The Beast attacks the Woman and makes WAR with the remnant of her seed.
And compare this with what the Beast does during his 42 months:
c. Rev 13:7 The Beast makes WAR with the saints and overcomes them
This is an example of what I call a diametric pair. In one set of 3 ½ years, there is Divine Protection (Two Witnesses - they can be hurt and attacked, but no man can kill them, Rev 11:5; The Woman – Protected from the Dragon). In the second set, there is Great Persecution (the Beasts makes WAR with the saints). According to the second hermeneutic we conclude that there are two periods of 3 ½ years, which are diametrically opposite in nature and mirror each other chronologically as well [I will provide a line of evidence for WHY John did this later in the article].
1st 3 ½ Years--------------2nd 3 ½ Years
Woman in Wilderness*-------The Beast attacks the Remnant of her Seed
(*Woman is “persecuted” which means “put to flight” but not harmed)
Two Witnesses Prophecy-----The Beast attacks and kills the Two Witnesses
(They are hurt, but not killed)
Following this pattern, the 42 months in which the Gentiles tread Jerusalem fall within the first period of Divine Protection. The Gentiles can tread Jerusalem but the Temple and the worshipers within are separated. This is paralleled in the Vision of the Beast in Rev 11:6 where the Beast “blasphemes” the tabernacle.
1st 3 ½ Years-----------------2nd 3 ½ Years
Gentiles tread holy city*-----The Beast blasphemes the tabernacle
(*but the Temple and worshipers divinely separated).
Notice already that this is a better fit to the events of the Roman – Jewish War than the chronology of most preterist interpretations which place the treading during the final 3 ½ years. During most of the final 3 ½ Years between 67-70 AD, the Romans DID NOT TRAMPLE JERUSALEM, the holy city. Only during the final months before its complete destruction could it be said that Jerusalem was trampled by the Romans. In addition, during the final 3 ½ years, the temple saw desolation and destruction. This can hardly be the separation envisioned by the prophet in Rev 11:1. It is only the years before 67 AD that Gentiles “tread the holy city” and the Temple was set apart from them.
Most preterists place the treading of the holy city in the second period of the 3 ½ years. This is based on Luke 21:24 “…and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled” which occurs after “Jerusalem is compassed by armies” which can arguably be said to occur in 67-68 AD. The time of the Gentiles, of which Jesus referred, did not begin in 67 AD or even 33AD, though, as most preterists assume. It began when Babylon conquered Jerusalem in 586 BC and continued under various world empires (Babylon, Medo-Persia, Greece, and Rome; see Daniel 2 & 7); this being the typical “futurist” interpretation. It did, as preterists interpret, end in 70AD at the end of the Roman-Jewish war.
But doesn’t this contradict my previous interpretation that the Gentiles tread the holy city during the first period of 3 ½ years? Actually, John’s verse can only be understood along a very similar verse from Daniel:
Dani 8:13 … How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot?
Dani 8:14 And he said unto me, Unto two thousand and three hundred days; [literally 2300 evening/mornings; or 1150 days, roughly 3 ½ years].
Notice the differences in the details of the two visions, though. In John’s the temple and the worshipers within are separated from the court without and the holy city which is given to the Gentiles to tread. In Daniel’s prophecy, the temple and the host are trampled.
I propose this is a diametric pair just as we have seen elsewhere in Revelation. The first 3 & ½ year period the temple is protected but the holy city is tread by Gentiles. The second, the temple and worshipers are no longer protected and are tread underfoot as well. Both periods are included in the “times of the Gentiles.” Why does John say the holy city is tread for only 42 months? It is beyond the scope of this article, but it proposed that John considered the city “holy” in the first 3 ½ years and fallen in the second (often called the “great city” in the second period). Finally the city is called holy again at the end of the second period, but this refers to the New Jerusalem. [Notice, for example, that the Woman in the Wilderness (Faithful Israel) is replaced by the Great Harlot (Apostate Israel) which is replaced by the Bride (New Covenant Church)].
But these are not the only visions containing a reference to a timespan, although most of the others are a little more ambiguous.
a. Rev 6:11 Martyrs seen in 5th Seal told to “wait a little season” for their Brethren to be Killed
b. Rev 20:3 Satan loosed for “a little season” to deceive the nations to the battle of Gog & Magog
c. Rev 12:12 The Devil has but “a short time,” & is come down with great wrath
d. Rev 17:10 The beast continues a “short space” (literally a “little”)
Setting aside Rev 20:3 for now, and applying the above pattern, the time-spans fall into their respective periods:
1st 3 ½ Years--------------------------2nd 3 ½ Years
Men Martyred*--------------------------Little Season – their brethren killed
(*but their fellow-servants remain)
The devil overcome by Martyrs*---------Short Time- devil is come down with great wrath
(*Rev 12:11)
The beast in the abyss (Rev 17:8)------Short (space) – the beast continues
So again, a period of Divine of Protection, albeit not absolute protection, is followed by a period of Great Persecution. The martyred souls of the 5th seal are those alluded to by Christ in Luke 21 (but notice also the parallels to the two witnesses). Luke 21 is the equivalent of Matthew 24’s “little apocalypse”.
Luke 21:12 But before all these [events take place], they shall lay their hands on you, and persecute you, …
Luke 21:13 And it shall turn to you for a testimony.
Luke 21:14 Settle it therefore in your hearts, not to meditate before what ye shall answer:
Luke 21:15 For I will give you a mouth and wisdom, which all your adversaries shall not be able to gainsay nor resist.
Luke 21:16 And ye shall be betrayed both by parents, and brethren, and kinsfolks, and friends; and some of you shall they cause to be put to death.
Luke 21:17 And ye shall be hated of all men for my name's sake.
Luke 21:18 But there shall not an hair of your head perish.
Now let’s apply the “little season” of Revelation 20 to the pattern and look at its implications.
1st 3 ½ Years---------------------------2nd 3 ½ Years
Satan bound 1000 Years (Rev 20:2)-------Satan loosed for a little season (Rev 20:3) to deceive
(so he can’t deceive the nations)-------(and bring to the battle of Gog and Magog)
The term “little season” ties Revelation 20 to the vision of the 5th seal, but there are also parallels between this vision and the Vision of the Woman in the Wilderness (see principle #1). Using principle #1, the vision of chapter 12 can be divided into three parallel sections (Rev 12:1-6, 7-12, 13-17) which are shown below as “part 1, 2, & 3.”
a.
Part 1 - Rev 12:3-4 Dragon in Heaven then earth; Tail of dragon CASTS 1/3 of stars to earth
Part 2 - Rev 12:7-9 War in Heaven, An angel CASTS Satan and his angels to earth
Part 3 – Rev 12:13 Satan saw that he was CAST to earth
****Rev 20:1-2 An angel CASTS Satan in the abyss
b.
Part 1 – Rev 12:3 Satan called a great red “dragon”
Part 2 – Rev 12:9 Satan called “the great dragon…that old serpent, called the Devil, and Satan”
Part 3 – Rev 12:13 Satan called “the dragon”
**** Rev 20:2 Satan called “the dragon, that old serpent, which is the Devil, and Satan”
c.
Part 2 – Rev 12:9 Satan “which deceives the whole world”
**** Rev 20:3 Satan bound so he can “deceive the nations no more”
d.
Part 1 – Rev 12:6 Woman is protected in the wilderness from Satan for 1260 days
Part 2 – Rev 12:11 Satan overcome by the Lamb’s blood, their testimony, and their deaths
Part 3 – Rev 12:14 Woman nourished in the wilderness from the serpent for 1260 days
**** Rev 20:3 Satan bound 1000 Years so he cannot deceive the nations
e.
Part 2 – Rev 12:12 The devil has but a short time, comes with great wrath
Part 3 – Rev 12-13-17 The dragon attacks the woman and makes war with her seed’s remnant
**** Rev 20:3b; 7-9 The devil loosed a little season, deceives the nations to attack the saints
In conclusion, the 1260 days the woman is protected in the wilderness is the same as the 1000 year binding of Satan. The persecution of the remnant of her seed is the same as Satan being loosed for a little season. [Beale has also proposed that the two passages refer to the same event because of their similarity].
Some have argued that there are enough differences between the two passages that they cannot be referring to the same events. But, following principle #1, UNLESS there are obvious contradictions then we assume the two passages must be referring to the same events. The most obvious contradiction, if one exists, is that the “1000 Year” period Satan is bound must be equivalent to the same period of 1260 days. How is this possible? This will be answered later in the article during the analysis of the second period of 1000 years.
Assuming the 1000 year period is the same as the 1260 days that the woman is in the wilderness, that the two witnesses’ prophecy and that the temple is protected, what conclusions can be drawn? First, the 1000 year binding of Satan, according to Amill, Post-Mill, & Transmill, all agree began at or near the ascension of Jesus Christ. This is further supported by the vision itself, for just after Satan is cast to earth, Christ ascends to heaven (Rev 12:5). Because the vision has the casting of Satan to the earth before Christ’s ascension, probably at the moment Christ saw “Satan fall to earth as lightning” when the 70 disciples returned from witnessing (Luke 10:18), I also conclude that it occurred before his ascension; but this is a minor point.
This 1000 year period, according to this hermeneutic, ENDED before the period of Great Persecution, or the beginning of the Roman Jewish war. This is at odds with almost all interpretations of the Millennium, but is supported on several accounts:
1) At the end of the 1000 year binding of Satan, he is released from the abyss
****At the beginning of the great tribulation, the beast arises out of the abyss (Rev 17:8)
2) At his release he “deceives” the nations to a war with the saints.
****During the great tribulation, spirits out of the MOUTH of the dragon gathers the nations to a final battle (Rev 16:13-14)
3) Satan is loosed for a little season at the end of the 1000 Years
****The martyrs of the fifth seal are told to wait a “little season” for their brothers to be killed. It was already shown this parallels the great tribulation.
4) During his “binding” Satan cannot deceive the nations. This seems to be referring to the inability of Satan during this time period to prevent the spread of the Gospel.
a) When the fifth seal opened, we see there were martyrs already in Heaven who were “slain for the word of God, and for the testimony which they held”
b) In the vision of the woman in the wilderness (part 2), after Satan was “cast out” but before the period of the “short time” (which was established to be the great war), we read “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.”
5) The dragon is the one who gave power to the beast (Rev 13:2), who continued 42 months (the great tribulation). The implication is that the dragon is released first and this allowed him to give power to the beast.
If this is so, then we reach a very odd conclusion. The 1260 days as well as the 1000 years (which are the “same”) both began around the ascension of Jesus Christ and ended at the beginning of the Roman-Jewish war of 67-70AD. The obvious realization is that NEITHER of these time periods match this time span of 30-40 years [depending on the chronology used and the actual date for the binding of Satan].
What possible method could I use to justify this odd conclusion? John used symbolism throughout his visions, and we can conclude that the numbers are also of symbolic value, but we are still apparently missing a piece of the puzzle.
_________________________________________________________________________
Daniel’s 70 Weeks
(& its implications on the chronology of Revelation)
The solution is found in the book of Daniel and has been called by most the prophecy of “Daniel’s 70 Weeks.” A proper analysis of this prophecy is well beyond the scope of this article, but I will give you my interpretation here.
Dani 9:24 Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy.
Dani 9:25 Know therefore and understand, [that] from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince [shall be] seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times.
Dani 9:26 And after threescore and two weeks shall Messiah be cut off, but not for himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof [shall be] with a flood, and unto the end of the war desolations are determined.
Dani 9:27 And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make [it] desolate, even until the consummation, and that determined shall be poured upon the desolate.
Without going into too much detail, preterists and historicists typically begin the prophecy with the commandment of the king to Ezra in c.458 B.C. This, using an ordinary calendar year brings us to c.26AD for the beginning of the final week of 7 years. During this final week several events must occur:
1) After the 69 Weeks = Messiah cut off, but not for himself
2) After the 69 Weeks = people of the prince destroy the city and the sanctuary
3) End of 70 Weeks = an army (flood) comes; a war; desolations (emptying; possible reference to the “abomination of desolations” elsewhere in Daniel)
4) Entire Week = “he” confirms the covenant with many
5) Middle of the week = The sacrifice and oblation cease
= “for the overspreading of abominations, he shall make it desolate” (although variously interpreted, almost certain a reference to the “abomination of desolation)
6) End of 69 Weeks = that decreed shall be poured on the desolate.
In addition there are a few other prophecies in Daniel that are relevant.
Dani 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.
Dani 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.
Dani 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.
The analogy of this prophecy with the Beast of Revelation is striking. Both are referred to as a beast (Rev 13:1). Both have ten horns (Rev 13:1). Both speak words against God (Rev 13:5,6). Both make war with the saints (13:7). Both continue for 3 ½ years (Rev 13:7). According the full preterist interpretation, the beast is Rome (some say Nero), and the 3 ½ years applies to circa 64 – 70 AD (some say 64 – 68 AD, I say 67-70 AD by applying principle #1).
Dani 12:7 … for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these [things] shall be finished.
Again we see a 3 ½ year period of time in which the saints are tormented before the “end.”
See also Dan 8:10-13, although the time period is 2300 evening mornings (probably 1150 days) and is diametrically opposed to Rev 11:1 (compare Dan 8:13 in which the sanctuary is tread vs Rev 11:1 where it is protected) & Rev 12:4 (compare Dan 8:10).
See also Dan 11:31 which applies to fulfilled prophecy regarding Antiochus Epiphanies concerning the abomination of desolation. It should be remembered though that Christ placed the abomination of desolation in future (Matt 24:15, Mark 13:14), so the prophecy of Dan 11 should be considered a type.
Matt 24:15 When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand:)
…
Matt 24:21 For then shall be great tribulation, such as was not since the beginning of the world to this time, no, nor ever shall be.
Dani 12:9 And he said, Go thy way, Daniel: for the words [are] closed up and sealed till the time of the end.
Dani 12:10 Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand.
Dani 12:11 And from the time [that] the daily [sacrifice] shall be taken away, and the abomination that maketh desolate set up, [there shall be] 1290 days.
Dani 12:12 Blessed [is] he that waiteth, and cometh to the 1335 days.
Dani 12:13 But go thou thy way till the end [be]: for thou shalt rest, and stand in thy lot at the end of the days.
The 1290 days and 1335 days are both roughly 3 ½ years, and both concern the period of Great Persecution. Notice, though, that the period of 1290 days begins with the abomination of desolation.
The conclusion is that the final half week of Daniel’s 70 weeks, the 3 ½ times of Dan 7:25, the 3 ½ times of Dan 12:7, the 2300 evening mornings of Dan 8:13, and the 1290 – 1335 days of Dan 12:9-13 all concern the same period of time. The “time of trouble, such as never was since there was a nation” (Dan 12:1). The “time of the end” (Dan 12:9). The time of “great tribulation” (Matt 24:21). And ultimately the same as the 3 ½ period of Great Persecution in the book of Revelation which occurs immediately before the second coming of Christ.
Let’s return to the preterist and historicist interpretation of Daniel’s 70 Weeks.
1) Beginning of the 70th Week
Christ ministry begins c. 26 AD
2) After the 69 Weeks = Messiah cut off, but not for himself ->
Middle of the week = 30 AD, Jesus Christ Crucified
3) After the 69 Weeks = people of the prince destroy the city and the sanctuary
Separated from the week by almost 40 years = 70AD destruction of Jerusalem
3) End of 70 Weeks = an army (flood) comes; a war; desolations (emptying; possible reference to the “abomination of desolations” elsewhere in Daniel)
Separated from the week by almost 40 years = 70 AD, Roman armies destroy Jerusalem
4) Entire Week = “he” confirms the covenant with many
26-33 AD – The covenant refers to the New Covenant. 26-30 AD confirmed with the Jews.
30-33 AD, gospel spread to the Gentiles.
5) Middle of the week = The sacrifice and oblation cease
30 AD – Christ sacrificed which voided the sacrifice of the Jews (Heb 9:23), symbolized by the renting of the veil (Matt 27:51, Mark 15:38, Luke 23:45).
= “for the overspreading of abominations, he shall make it desolate” (although variously interpreted, almost certain a reference to the “abomination of desolation”)
****Variously interpreted. Possibly Christ’s sacrifice rendered the Jews sacrifice an abomination.
6) End of 69 Weeks = that decreed shall be poured on the desolate.
****It was decreed that Jerusalem would be destroyed at a later time (70 AD).
There are some serious problems with this model.
a. In the preterist interpretation, the final half week (3 ½ years) of Daniel’s 70 Weeks are equated with the spread of the gospel to the Gentiles. As stated before, the final half week correlates with the final 3 ½ years of Great Persecution in the book of Revelation.
b. Preterist typically intepret “the sacrifice and oblation cease, and for the overspreading of abominations, he shall make it desolate” as the rendering of the Jewish sacrifice an abomination once Christ’s ultimate sacrifice was made. This is inconsistent with how most preterists actually understand the book of Revelation. After the sacrifice of Christ there was a transitional period of time when both covenants were active, although the old covenant was waxing away. But the old covenant was still active! Which means there were two methods of approaching God, and that including the priestly-sacrificial system of the Jews as well as the through Jesus Christ (the true High Priest and better sacrifice). If both were active, then Christ’s sacrifice did not make the Jews an abomination.
c. Although the preterist interpretation claims that it was only “decreed” that Jerusalem would be destroyed at a later time (that decreed shall be poured on the desolate), the phrase “after 69 weeks..the prince will come and destroy city and sanctuary” implies that it was destroyed BEFORE the 70th week was finished. Otherwise it should read “after the 70 weeks.” Also the phrase “the end thereof [shall be] with a flood,” indicates the end of the 70 weeks will culminate with an army coming to Jerusalem.
d. The spread of the gospel to the Gentiles by 33AD seems limited, and contrary to the usual understanding by Preterists that the gospel was spread by 70 AD (Rev 14:6, Matt 24:14).
There is, though, another model which not only resolves these issues, but creates harmony and a possibly explains why the first half week of Revelation is called 1260 days and 1000 Years but actually lasted about 40 years.
The solution is by using the FUTURIST model of Daniel 70 Weeks. According to the futurist interpretation,
a. The beginning of Daniel’s 70 weeks was in 445BC at the commandment to Nehemiah to rebuild the walls of Jerusalem (see Dan 9:25).
b. Using a controversial “1 year = 360 days” based on deductions from Genesis 7-8 and Revelation 11, the end of the 69 weeks is 32 AD. [Sidenote: there are two ‘best dates’ for the death of Jesus Christ, according to Jack Finegan in “The Handbook of Biblical Chronology,” 30 & 33 AD. Preterists use 30AD because it fits there interpretation best, while Futurists use 33AD because it fits theirs].
c. The final week is still future and corresponds to the final week of Tribulation in the book of Revelation and Matthew 24. The first half-week is relatively peaceful while the beast is still rising. The final half-week is great tribulation.
Obviously there is a “Full Preterist” twist though. The futurists believe that after the Messiah was crucified, the prophecy of Daniel’s 70 Weeks was ‘put on hold.’ It was now the Church age, and the Tribulation dealt with Israel. The timeclock for the 70 Weeks would begin again after the Church was raptured and taken out of the earth (Dispensationalism Pre-Trib Futurist interpretation…the most popular of our time!!??). It is here that the 7 year countdown to Armageddon begins.
According the the “Full Preterist” twist, the final half week of the Daniel’s 70 Weeks corresponds to the Roman-Jewish war of 67-70AD. Which corresponds to the “great tribulation” of Math 24 and the final 3 ½ years of great persecution in the book of Revelation. This is essentially what Max King proposes in this book “The Spirit of Prophecy” (although I came to the same conclusion independently).
Unlike the futurist model where there is 2000+ year gap between the 69th and 70th week, there is only a 35 year gap (Daniel’s 70 Weeks ends in 32 AD minus 67 AD as the beginning of the final 3.5 years = 35 years) in the Full Preterist Model. Hopefully you noticed the interesting coincidence.
There are 35 years between the 69th week and the final half week. Where is the missing 3.5 years? Is it after Christ was crucified? Is it just before the beginning of the great tribulation?
Unlike the futurist & Max King’s interpretation, there is no gap! Rather the first half week (3.5 years) of Daniel was EXTENDED to 35 years. In other words,
• the Binding of Satan for 1000 years corresponds to the time between the ascension of Christ to the beginning of the Roman-Jewish War === actually 35 years
• the 1260 days (3.5 years) the Woman is in the Wilderness is between the ascension of Christ (Rev 12:5,6) and the beginning of the Roman-Jewish War (Rev 12:12, 12:15-17) = actually 35 years
• the first half week of Daniel’s 70 Weeks (3.5 years) begins around the Crucifixion of the Messiah (Dan 9:26a) and ends when the prince comes to destroy the city (Dan 9:26b).
But why 35 years? Obviously 35 years is a multiple 3.5 years by a factor of 10.
3.5years x 10 = 35 years
The 1260 days is 3.5 years. The Millennium is 1000 years or 10^3 or 10 x 10 x 10 years. Both factors (3.5 and 10) are embodied by this period of 35 years.
In addition, we should consider the entire timespan as the spread of the gospel to the Gentiles (Rev 14:6, Matt 24:14), which is much longer than the previous 3.5 years proposed by the original preterist model. This is also the time Paul called ‘the fulness of the Gentiles’ (Rom 11:25) which is related to, but not the same as Rev 11:1 ‘the time of the Gentiles’ in Luke 21:24.
Also, unlike the first preterist model, this interpretation allows for the continuation of the Jewish sacrifices, as part of the Old Covenant, until the end of the 70 Weeks. This fits more consistently with the interpretation of preterists that the Old and New Covenants both were in effect from c.33-70 AD.
It is beyond the scope of this article, but there is justification and precedence for the extension of the first half week to 35 years. It is a grace period for the Gentiles to be engrafted into the tree (Rom 11). It is a grace period for the Jews to repent . This grace period is referred to in Revelation 2:20-21 where “Jezebel” is “given a space to repent.” Jezebel parallels the harlot queen of Revelation 17, just as Balaam and Balac (Reve 2) parallel the Beast and false prophet. The Harlot represents apostate Israel.
Moreover, there is biblical precedence for postponing judgment even though judgment had already been given. Hezekiah was told that he was going to die, but he prayed and was given 15 years more. Nineveh was given 40 days, but repented and did not see destruction for many years later. In a much similar analogy, Josiah was told that judgment upon Jerusalem would be delayed during his lifetime (2 Kings 22:16-20; compare 2 Kings 23:27); the judgment was the destruction of Jerusalem in 586 BC by Nebuchadnezzar! EVEN THE TIME PERIOD THE JUDGMENT WAS DELAYED WAS ALMOST IDENTICAL. Josiah’s 18th Year (623/622BC) to the destruction of Jerusalem (586 BC) was about 37 years. From 33AD to the destruction of Jerusalem in 70 AD was about 37 years. Josiah was compared to Moses as was Jesus.
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The Millennial Reign & The First Resurrection
Let us finally turn our attention to the last time period under consideration, and also determine how this affects the timing of the first resurrection. I have organized the vision in its obvious chiastic structured below.
A Reve 20:4 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, … and they lived and reigned with Christ a thousand years.
B Reve 20:5 But the rest of the dead lived not again
C until the thousand years were finished. This [is] the first resurrection.
C’ Reve 20:6 Blessed and holy [is] he that hath part in the first resurrection:
B’ on such the second death hath no power,
A but they shall be priests of God and of Christ, and shall reign with him a thousand years.
Using principle #1 again, we at first conclude that the 1000 Years of Satan being bound is the same as the 1000 Years the saints reign with Christ. But there is an immediate ‘contradiction.’ According to the outline we have already established, the 5th seal opens with the following scene:
Reve 6:9 And when he had opened the fifth seal, I saw under the altar the souls of them that were slain for the word of God, and for the testimony which they held:
The conclusion we reached earlier is that these souls were martyred during the first period of 3 ½ years. In the second 3 ½ years their brethren and fellowservants are also killed. But notice that the list of those included in the Millennial reign of Christ is larger than those in the fifth seal vision. Added to the list are those “which had not worshipped the beast, neither his image, neither had received [his] mark.” The beast did not begin to make war with the saints until the final 3 ½ years. The mark and image of the beast can similarly be shown as not to occur until the second period (using the hermeneutic above, the phrase ‘received a wound but lived’ is a reference to an event that occurred immediately before the 2nd period). In Revelation 14, the mark of the beast is associated with the fall of Babylon which occurs at the end of the 2nd Period.
We must conclude then that (a) the fellowservants and brethren that are to be killed are those who died because they did not worship the beast or his image (b) this occurred in the second period of 3 ½ years (c) the millennial reign of the saints parallel the second period of 3 ½ years … not the first and not the entire seven years! In other words…the MATYRED SAINTS WERE RESURRECTED AT THE FIRST RESURRECTION AT THE BEGINNING OF THE GREAT PERIOD OF PERSECUTION. All others were resurrected at the end of the period. This also means that the second period of 3 ½ years is also called a “1000 Year” period. But there is a valid explanation why John called the period 1000 years when it was only 3 ½.
2Pet 3:7 But the heavens and the earth, which are now, by the same word are kept in store, reserved unto fire against the day of judgment and perdition of ungodly men.
2Pet 3:8 But, beloved, be not ignorant of this one thing, that one day is with the Lord as a thousand years, and a thousand years as one day.
The Millennial reign with Christ refers to those that were in the first resurrection, the deceased martyrs who died holding fast to the word of God and the testimony of Jesus Christ. In other words, they were “with the Lord” as Peter puts it…and one day with him is a thousand years. So even though only 3 ½ years passed on earth, it was ‘timeless’ to the ones that we with Christ in Heaven. John maintains symmetry by applying to the time Satan is bound as well since it also falls during a period of an earthly 3 ½ years.
Is this interpretation supported elsewhere in the book of Revelation? There are actually several visions that fit well with the above interpretation.
1) The vision of the 144,000 & the great multitude.
In chapter 7 of Revelation, at the beginning of the vision there are 144,000 servants of God sealed in their forehead. At the end of the vision, there is a great multitude from all nations standing before the Lamb in white robes. When asked who were those that clothed in white robes, the reply was that they were those “who had come out of great tribulation.” The tense of the verbs changes to future to describe their future reward, “the shall hunger no more or thirst…”.
In chapter 14, we see the 144,000 again, but they are now standing a mount Zion with the Lamb of God. They are described as
Reve 14:3 … redeemed from the earth.
Reve 14:4 … not defiled with women; for they are virgins. … they which follow the Lamb whithersoever he goeth … redeemed from among men, being the firstfruits unto God and to the Lamb.
The conclusion is that the 144,000 are part of the first resurrection, for they are “firstfruits.” The second group, the great multitude are those who died during the second period, that is, they have come out of “great tribulation” but are immediately translated to heaven.
2) The vision of those on the Sea of Glass
Just before the seven angels pour out the seven last plagues, John sees a multitude on a Sea of Glass. They are
Reve 15:2 …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.
There description is similar to that of the multitude that reigns with Christ 1000 years, that is they did not worship the beast or his image or receive his mark. The conclusion is that they are one and the same and that they are also the ones who have come out of “great tribulation.”
3) The vision of the The Faithful and True Judge
When the heavens are opened and Christ returns riding a white horse, he is followed by an army.
Reve 19:14 And the armies which were in heaven followed him upon white horses, clothed in fine linen, white and clean.
Notice who in heaven has already been given or wears white robes:
A) The maytrs in heaven at the opening of the fifth seal
Reve 6:9 And when he had opened the fifth seal, I saw under the altar the souls of them that were slain for the word of God…
Reve 6:11 And white robes were given unto every one of them…
B) The great multitude in heaven, who have “come out of great tribulation.”
Reve 7:9 After this I beheld, and, lo, a great multitude…clothed with white robes…
C) The bride of Christ (which seems to be the associated with the great multitude, but dinstinct?)…
Reve 19:6 And I heard as it were the voice of a great multitude…
Reve 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.
Reve 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.
[Note: The picture that seems to be painted is that the martyrs are raised at the beginning of the second period and all people martyred during this same time period are immediately translated to heaven. Thus at the beginning, it is just the martyrs from the first period, but all those martyred during the second period still live and reign with Christ 1000 years. The bride of Christ though, is only given white robes at the end of the second period, in contrast with the martyrs. It is surmised that the bride are all the remaining righteous saints (old and new covenant) who are raised at the second resurrection. Now it is stressed, that the marriage supper of the Lamb is not the same as the supper of the Great God. They are diametric pairs, mirrored about the very end of the second period. ]
Of course the angels were white also (Rev 15:6), but there are other similarities between the great multitude – martyrs and the army of the Faithful Judge which lead us to conclude they are not angels.
A) The armies in heaven “followed him” upon white horses,
B) While the great multitude “follow the Lamb whithersoever he goeth.”
In addition, just before the vision of the faithful JUDGE, we read that
A) after the fall of Babylon he “hath AVENGED the blood of his servants at her hand.”
B) while at the fifth seal, the martyrs cry out “How long, O Lord, holy and true, dost thou not JUDGE and AVENGE our blood on them that dwell on the earth?”
4) The vision of the Two Witnesses
It will be recalled that the two witnesses (who I argue in a separate article to be the Old Covenant saints, but possibly New Covenant saints as well) who are martyred are RAISED FROM THE DEAD AND ASCEND TO HEAVEN after their ministry of 3 ½ years. The 3 ½ years correspond to the first period of Divine Protection, so they must have been resurrected at the beginning of the second period.
5) The proclamation from heaven to “Come up hither” and “Come hither” may correspond to each of the resurrections.
a) At the beginning of the book of Revelation, Reve 4:1, just before the Lamb was resurrected and appeared in heaven
b) At the resurrection of the two witnesses, Reve 11:2
c) At the judgment of Babylon (Reve 17:1, the second resurrection of the dead ????– those not in the book of life)
d) At the presentation of the Lamb’s bride (Rev 21:0, the second resurrection of the dead – those in the book of life)
It seems there is certainly a case that the first resurrection, as well as the Millennial reign with Christ, did occur at the beginning of the period of Great Tribulation. At this the first resurrection, only the martyred saints arise, probably related to Hebrews 11:35
Hebr 11:35 … and others were tortured, not accepting deliverance; that they might obtain a better resurrection
Theirs is first and they reign with Christ, so in this it is a “better resurrection.” It is proposed that those martyrs who die during the tribulation go immediately to heaven (are instantly resurrected) to reign with Christ. This is why additional souls are seen reigning with Christ in the Millennial reign vision as opposed to the Fifth Seal vision. The remaining souls of the just are resurrected at the second resurrection, and corresponds to the statement that the “his wife has made herself ready.”
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Implications for the Nature of the Resurrection
Finally, I would also like to propose what this implies for the resurrection of the dead. It is certainly the ‘raising’ of the saints from Paradise to Heaven. This is supported by the fifth seal vision, for before the fifth seal, no one but the 24 elders, the four beasts, God, and the Lamb are seen in Heaven. At the fifth seal, souls are seen at the altar in Heaven. The conclusion is that before the fifth seal, these souls were in Paradise awaiting their resurrection. Because they were martyrs they received a “better” or the “first” resurrection.
I believe there is one more necessary component that John wanted to emphasize. Notice that the souls under the altar in heaven at the opening of the fifth seal (the first resurrection) are given “white robes.” The bride of Christ are also given white robes before the marriage supper of the Lamb (second resurrection). I believe Paul gives us a clue to what John had in mind.
2Cor 5:1 For we know that if our earthly house of [this] tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the heavens.
2Cor 5:2 For in this we groan, earnestly desiring to be clothed upon with our house which is from heaven:
2Cor 5:3 If so be that being clothed we shall not be found naked.
2Cor 5:4 For we that are in [this] tabernacle do groan, being burdened: not for that we would be unclothed, but clothed upon, that mortality might be swallowed up of life.
The imagery Paul uses is that the body is nothing more than a tabernacle, or garment, that houses the spirit. This is futher confirmed by Paul with his question
1Cor 6:19 What? know ye not that your body is the temple of the Holy Ghost [which is] in you…
And also by Christ himself
John 2:20 Then said the Jews, Forty and six years was this temple in building, and wilt thou rear it up in three days?
John 2:21 But he spake of the temple of his body.
My proposal is that John saw that the “spiritual body” which Paul refers in 1 Corinthians 15 as the white robe that is given to the saints when they enter heaven. The garment they are given is “white” and is “the righteousness of the saints.” Paul tells us of the “spiritual body”
1Cor 15:49 And as we have borne the image of the earthy, we shall also bear the image of the heavenly.
It is interesting that Christ also wears a garment,
Reve 19:13 And he [was] clothed with a vesture dipped in blood: and his name is called The Word of God.
And although it is not called white, we are told that the great multitude also wears garments dipped in blood which makes them white,
Reve 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 white garment is associated with both life as well as the final judgment (second resurrection)
Reve 3:5 He that overcometh, the same shall be clothed in white raiment; and I will not blot out his name out of the book of life, but I will confess his name before my Father, and before his angels.
To be without the garment is to be “naked,”
Reve 3:18 I counsel thee to buy of … white raiment, that thou mayest be clothed, and [that] the shame of thy nakedness do not appear
This seems to parallel the fall of Adam when he ate the forbidden fruit. Adam spiritually died that day (separation from God due to sin) but also realized he was naked. See also 2 Corinthians 5:3, mentioned above.
I would also propose that this is related to the Decreation-Recreation motif seen in the book of Revelation (see my article, From Decreation to Recreation). In the beginning the earth was without form and void. It was shapeless and empty. God then began a process of Forming, then Filling what he formed. This is also seen in the creation of Adam where God formed the body then filled it with a spirit.
The resurrection seems mirror the exact reverse of this. Thus after man is washed in the blood of the Lamb, he is “born again,” that is he is given a new spirit. At the resurrection he is given a new body (white garment) that ‘tabernacles’ the soul.
I would go even further here, although my final proposal is even more controversial. When Paul says
1Cor 15:51 Behold, I shew you a mystery; We shall not all sleep, but we shall all be changed,
1Cor 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.
1Cor 15:53 For this corruptible must put on incorruption, and this mortal [must] put on immortality.
What he is saying is that at the Parousia, the living saints also received this spiritual garment. I would argue that they (and all Christians afterwards) possess both the natural body and the spiritual body (Two Tabernacles, in a mirror image of the tabernacle in the wilderness). They already had a regenerated spirit, they were just lacking the spiritual garment that they received at Christ’s return. By “immortality,” Paul is saying that there is no “sleep” or dwelling place in Paradise anymore, but go immediately to our reward in Heaven. There we already have our white robes, our tabernacle which surrounds our spirit and soul.
This is a radically different view than what has been proposed in the past as an interpretation of 1 Corinthians (but try reading it in this context and you will see it fits better than previous models).
Conclusions:
1) The first 3.5 years corresponds to a period of Divine Protection between the ascension of Christ to Heaven and the beginning of the Roman-Jewish war of 67-70AD.
2) Several visions parallel this time period including
a. The time the woman is in the wilderness
b. The witness of the Two Witnesses
c. The binding of Satan in the first Millennium
d. The first half week of Daniel’s 70 Weeks
e. The temple and worshipers are separated from the treading of the Gentiles
3) The first 3.5 years is actually 35 years (10 x 3.5years); and was extended for grace to the Jews and Gentiles
4) The second 3.5 years corresponds to a period of great persecution, the Roman-Jewish war of 67-70 AD.
5) Several visions parallel this time period including
a. The beast makes war with the remnant of the woman’s seed
b . The beast makes war with the two witnesses and kills them
c. The beast makes war with the saints; The beast rises from the abyss
d. The prince of Daniel’s 70 weeks comes with a flood to destroy the city and sanctuary
e. Satan is released from the Abyss
f. The martyred saints reign with Christ in heaven “1000” years; given white robes
6) The “first resurrection” includes both the raising of the martyred saints from Paradise to heaven, as well as them being given a white garment which is their new “spiritual body” that Paul refers to in 1 Cor 15
7) The living saints were also given this new spiritual body at the Parousia, when indicates there is no transitory state any more, but we go immediately to heaven after we shed the outer tabernacle at death.
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Further Conclusions & Conjecture
Finally, I would not sell short the idea of a corporate resurrection into the “body of Christ.” I think this is part of the picture that John is painting as well. At the conclusion of Revelation we read
Reve 21:3 And I heard a great voice out of heaven saying, Behold, the tabernacle of God [is] with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, [and be] their God.
[The following statements are conjecture, ie: just me thinking aloud] I believe this speaks of the Church as well. But it is interesting that it is called the “tabernacle” and that the “temple” in heaven is said to be no more (for the Lamb and God are the temple). As an alternate interpretation, the “tabernacle” could also refer to the new spiritual body given to men at the Parousia, thus God can dwell in the tabernacle. This is similar to the Holy Spirit dwelling in the temple of our body. This may be related to the Holy Spirit in the first tabernacle and God in the second tabernacle (the holy of holies). Thus God is with men (as opposed to man with God??)
The Chronology of Revelation
Many recognize that the visions of Revelation, in general, move progressively forward in time. Most would also agree that the visions in Revelation recapitulate to some degree. The degree of overlap though is a subject of much debate. Before I begin, I would start with a hermeneutic (method of interpretation) which I have found brings a greater degree of order to the visions of Revelation than previous methods. My ultimate goal of this article, though, is to apply this hermeneutic to the vision of the millennium and consider its implications for the timing and nature of the first resurrection.
To begin, I use what I feel is a version of Occam’s razor. This principle proposed by the 14th century logician can be paraphrased “All other things being equal, the simplest solution is the best." Now the reader may be wondering “Any solution to the order of Revelation can hardly be simple.” I apply the principle, not to the visions themselves, but to my hermeneutic.
1) When John uses similar phrases in his visions, this is a clue that the events described within the vision occur simultaneously…UNLESS it results in obvious contradictions. When contradictions occur, it is usually a result of #2 below.
2) John makes use of diametric opposites throughout the book of Revelation (for example, the Beast and the Lamb, the Two Witnesses and the False Prophet, the rider of the First Seal and the Faithful and the True Witness). When these occur, they are also diametrically opposed in chronology, ie: they mirror each other in time as well as symbolism… UNLESS it results in obvious contradictions.
3) Once anchor points are established, it should be assumed that events between anchors proceed chronologically forward, again UNLESS it results in obvious contradictions.
This simple hermeneutic (the same is the same, the opposite is opposite, and inbetween is inbetween) is advantagous for several reasons.
1) It “declutters” the visions of Revelation. In effect, it brings order out of chaos. (see my article on The Structure of Revelation).
2) After applying the method to all the visions of Revelation, the events line up chronologically with corresponding events of the Roman-Jewish War as recorded by Josephus. (see my article on Historical Applications of Revelation)
3) Many insights into the book of Revelation become obvious, where in other chronological schemes they remain obscured (see my article on The Architecture of Heaven and From Decreation to Recreation).
Without delving into the articles, let’s first apply these principles to the visions which include chronological information which will be used to organize the remaining visions.
1) The visions that include phrases which correspond to 3 ½ years
a. Rev 11:2 Gentiles tread the holy city 42 months
b. Rev 11:3 Two Witnesses prophecy 1260 days
c. Rev 12:6 The Woman flees into the wilderness 1260 days
d. Rev 12:14 The Woman is nourished in the wilderness for a time, times & half a time
e. Rev 13:5 The Beast given power to continue 42 months
Now applying the first principle we must conclude that all five periods are the same, unless it leads to obvious contractions (which then we look at the second principle for diametric opposites). The two references to the ‘woman in the wilderness’ obviously cover the same period of time. But notice what happens after the 3 ½ half years for the Woman and the Two Witnesses:
a. Rev 11:7 The Beast makes WAR with the two witnesses and kills them
b. Rev 12:15-17 The Beast attacks the Woman and makes WAR with the remnant of her seed.
And compare this with what the Beast does during his 42 months:
c. Rev 13:7 The Beast makes WAR with the saints and overcomes them
This is an example of what I call a diametric pair. In one set of 3 ½ years, there is Divine Protection (Two Witnesses - they can be hurt and attacked, but no man can kill them, Rev 11:5; The Woman – Protected from the Dragon). In the second set, there is Great Persecution (the Beasts makes WAR with the saints). According to the second hermeneutic we conclude that there are two periods of 3 ½ years, which are diametrically opposite in nature and mirror each other chronologically as well [I will provide a line of evidence for WHY John did this later in the article].
1st 3 ½ Years--------------2nd 3 ½ Years
Woman in Wilderness*-------The Beast attacks the Remnant of her Seed
(*Woman is “persecuted” which means “put to flight” but not harmed)
Two Witnesses Prophecy-----The Beast attacks and kills the Two Witnesses
(They are hurt, but not killed)
Following this pattern, the 42 months in which the Gentiles tread Jerusalem fall within the first period of Divine Protection. The Gentiles can tread Jerusalem but the Temple and the worshipers within are separated. This is paralleled in the Vision of the Beast in Rev 11:6 where the Beast “blasphemes” the tabernacle.
1st 3 ½ Years-----------------2nd 3 ½ Years
Gentiles tread holy city*-----The Beast blasphemes the tabernacle
(*but the Temple and worshipers divinely separated).
Notice already that this is a better fit to the events of the Roman – Jewish War than the chronology of most preterist interpretations which place the treading during the final 3 ½ years. During most of the final 3 ½ Years between 67-70 AD, the Romans DID NOT TRAMPLE JERUSALEM, the holy city. Only during the final months before its complete destruction could it be said that Jerusalem was trampled by the Romans. In addition, during the final 3 ½ years, the temple saw desolation and destruction. This can hardly be the separation envisioned by the prophet in Rev 11:1. It is only the years before 67 AD that Gentiles “tread the holy city” and the Temple was set apart from them.
Most preterists place the treading of the holy city in the second period of the 3 ½ years. This is based on Luke 21:24 “…and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled” which occurs after “Jerusalem is compassed by armies” which can arguably be said to occur in 67-68 AD. The time of the Gentiles, of which Jesus referred, did not begin in 67 AD or even 33AD, though, as most preterists assume. It began when Babylon conquered Jerusalem in 586 BC and continued under various world empires (Babylon, Medo-Persia, Greece, and Rome; see Daniel 2 & 7); this being the typical “futurist” interpretation. It did, as preterists interpret, end in 70AD at the end of the Roman-Jewish war.
But doesn’t this contradict my previous interpretation that the Gentiles tread the holy city during the first period of 3 ½ years? Actually, John’s verse can only be understood along a very similar verse from Daniel:
Dani 8:13 … How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot?
Dani 8:14 And he said unto me, Unto two thousand and three hundred days; [literally 2300 evening/mornings; or 1150 days, roughly 3 ½ years].
Notice the differences in the details of the two visions, though. In John’s the temple and the worshipers within are separated from the court without and the holy city which is given to the Gentiles to tread. In Daniel’s prophecy, the temple and the host are trampled.
I propose this is a diametric pair just as we have seen elsewhere in Revelation. The first 3 & ½ year period the temple is protected but the holy city is tread by Gentiles. The second, the temple and worshipers are no longer protected and are tread underfoot as well. Both periods are included in the “times of the Gentiles.” Why does John say the holy city is tread for only 42 months? It is beyond the scope of this article, but it proposed that John considered the city “holy” in the first 3 ½ years and fallen in the second (often called the “great city” in the second period). Finally the city is called holy again at the end of the second period, but this refers to the New Jerusalem. [Notice, for example, that the Woman in the Wilderness (Faithful Israel) is replaced by the Great Harlot (Apostate Israel) which is replaced by the Bride (New Covenant Church)].
But these are not the only visions containing a reference to a timespan, although most of the others are a little more ambiguous.
a. Rev 6:11 Martyrs seen in 5th Seal told to “wait a little season” for their Brethren to be Killed
b. Rev 20:3 Satan loosed for “a little season” to deceive the nations to the battle of Gog & Magog
c. Rev 12:12 The Devil has but “a short time,” & is come down with great wrath
d. Rev 17:10 The beast continues a “short space” (literally a “little”)
Setting aside Rev 20:3 for now, and applying the above pattern, the time-spans fall into their respective periods:
1st 3 ½ Years--------------------------2nd 3 ½ Years
Men Martyred*--------------------------Little Season – their brethren killed
(*but their fellow-servants remain)
The devil overcome by Martyrs*---------Short Time- devil is come down with great wrath
(*Rev 12:11)
The beast in the abyss (Rev 17:8)------Short (space) – the beast continues
So again, a period of Divine of Protection, albeit not absolute protection, is followed by a period of Great Persecution. The martyred souls of the 5th seal are those alluded to by Christ in Luke 21 (but notice also the parallels to the two witnesses). Luke 21 is the equivalent of Matthew 24’s “little apocalypse”.
Luke 21:12 But before all these [events take place], they shall lay their hands on you, and persecute you, …
Luke 21:13 And it shall turn to you for a testimony.
Luke 21:14 Settle it therefore in your hearts, not to meditate before what ye shall answer:
Luke 21:15 For I will give you a mouth and wisdom, which all your adversaries shall not be able to gainsay nor resist.
Luke 21:16 And ye shall be betrayed both by parents, and brethren, and kinsfolks, and friends; and some of you shall they cause to be put to death.
Luke 21:17 And ye shall be hated of all men for my name's sake.
Luke 21:18 But there shall not an hair of your head perish.
Now let’s apply the “little season” of Revelation 20 to the pattern and look at its implications.
1st 3 ½ Years---------------------------2nd 3 ½ Years
Satan bound 1000 Years (Rev 20:2)-------Satan loosed for a little season (Rev 20:3) to deceive
(so he can’t deceive the nations)-------(and bring to the battle of Gog and Magog)
The term “little season” ties Revelation 20 to the vision of the 5th seal, but there are also parallels between this vision and the Vision of the Woman in the Wilderness (see principle #1). Using principle #1, the vision of chapter 12 can be divided into three parallel sections (Rev 12:1-6, 7-12, 13-17) which are shown below as “part 1, 2, & 3.”
a.
Part 1 - Rev 12:3-4 Dragon in Heaven then earth; Tail of dragon CASTS 1/3 of stars to earth
Part 2 - Rev 12:7-9 War in Heaven, An angel CASTS Satan and his angels to earth
Part 3 – Rev 12:13 Satan saw that he was CAST to earth
****Rev 20:1-2 An angel CASTS Satan in the abyss
b.
Part 1 – Rev 12:3 Satan called a great red “dragon”
Part 2 – Rev 12:9 Satan called “the great dragon…that old serpent, called the Devil, and Satan”
Part 3 – Rev 12:13 Satan called “the dragon”
**** Rev 20:2 Satan called “the dragon, that old serpent, which is the Devil, and Satan”
c.
Part 2 – Rev 12:9 Satan “which deceives the whole world”
**** Rev 20:3 Satan bound so he can “deceive the nations no more”
d.
Part 1 – Rev 12:6 Woman is protected in the wilderness from Satan for 1260 days
Part 2 – Rev 12:11 Satan overcome by the Lamb’s blood, their testimony, and their deaths
Part 3 – Rev 12:14 Woman nourished in the wilderness from the serpent for 1260 days
**** Rev 20:3 Satan bound 1000 Years so he cannot deceive the nations
e.
Part 2 – Rev 12:12 The devil has but a short time, comes with great wrath
Part 3 – Rev 12-13-17 The dragon attacks the woman and makes war with her seed’s remnant
**** Rev 20:3b; 7-9 The devil loosed a little season, deceives the nations to attack the saints
In conclusion, the 1260 days the woman is protected in the wilderness is the same as the 1000 year binding of Satan. The persecution of the remnant of her seed is the same as Satan being loosed for a little season. [Beale has also proposed that the two passages refer to the same event because of their similarity].
Some have argued that there are enough differences between the two passages that they cannot be referring to the same events. But, following principle #1, UNLESS there are obvious contradictions then we assume the two passages must be referring to the same events. The most obvious contradiction, if one exists, is that the “1000 Year” period Satan is bound must be equivalent to the same period of 1260 days. How is this possible? This will be answered later in the article during the analysis of the second period of 1000 years.
Assuming the 1000 year period is the same as the 1260 days that the woman is in the wilderness, that the two witnesses’ prophecy and that the temple is protected, what conclusions can be drawn? First, the 1000 year binding of Satan, according to Amill, Post-Mill, & Transmill, all agree began at or near the ascension of Jesus Christ. This is further supported by the vision itself, for just after Satan is cast to earth, Christ ascends to heaven (Rev 12:5). Because the vision has the casting of Satan to the earth before Christ’s ascension, probably at the moment Christ saw “Satan fall to earth as lightning” when the 70 disciples returned from witnessing (Luke 10:18), I also conclude that it occurred before his ascension; but this is a minor point.
This 1000 year period, according to this hermeneutic, ENDED before the period of Great Persecution, or the beginning of the Roman Jewish war. This is at odds with almost all interpretations of the Millennium, but is supported on several accounts:
1) At the end of the 1000 year binding of Satan, he is released from the abyss
****At the beginning of the great tribulation, the beast arises out of the abyss (Rev 17:8)
2) At his release he “deceives” the nations to a war with the saints.
****During the great tribulation, spirits out of the MOUTH of the dragon gathers the nations to a final battle (Rev 16:13-14)
3) Satan is loosed for a little season at the end of the 1000 Years
****The martyrs of the fifth seal are told to wait a “little season” for their brothers to be killed. It was already shown this parallels the great tribulation.
4) During his “binding” Satan cannot deceive the nations. This seems to be referring to the inability of Satan during this time period to prevent the spread of the Gospel.
a) When the fifth seal opened, we see there were martyrs already in Heaven who were “slain for the word of God, and for the testimony which they held”
b) In the vision of the woman in the wilderness (part 2), after Satan was “cast out” but before the period of the “short time” (which was established to be the great war), we read “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.”
5) The dragon is the one who gave power to the beast (Rev 13:2), who continued 42 months (the great tribulation). The implication is that the dragon is released first and this allowed him to give power to the beast.
If this is so, then we reach a very odd conclusion. The 1260 days as well as the 1000 years (which are the “same”) both began around the ascension of Jesus Christ and ended at the beginning of the Roman-Jewish war of 67-70AD. The obvious realization is that NEITHER of these time periods match this time span of 30-40 years [depending on the chronology used and the actual date for the binding of Satan].
What possible method could I use to justify this odd conclusion? John used symbolism throughout his visions, and we can conclude that the numbers are also of symbolic value, but we are still apparently missing a piece of the puzzle.
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Daniel’s 70 Weeks
(& its implications on the chronology of Revelation)
The solution is found in the book of Daniel and has been called by most the prophecy of “Daniel’s 70 Weeks.” A proper analysis of this prophecy is well beyond the scope of this article, but I will give you my interpretation here.
Dani 9:24 Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy.
Dani 9:25 Know therefore and understand, [that] from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince [shall be] seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times.
Dani 9:26 And after threescore and two weeks shall Messiah be cut off, but not for himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof [shall be] with a flood, and unto the end of the war desolations are determined.
Dani 9:27 And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make [it] desolate, even until the consummation, and that determined shall be poured upon the desolate.
Without going into too much detail, preterists and historicists typically begin the prophecy with the commandment of the king to Ezra in c.458 B.C. This, using an ordinary calendar year brings us to c.26AD for the beginning of the final week of 7 years. During this final week several events must occur:
1) After the 69 Weeks = Messiah cut off, but not for himself
2) After the 69 Weeks = people of the prince destroy the city and the sanctuary
3) End of 70 Weeks = an army (flood) comes; a war; desolations (emptying; possible reference to the “abomination of desolations” elsewhere in Daniel)
4) Entire Week = “he” confirms the covenant with many
5) Middle of the week = The sacrifice and oblation cease
= “for the overspreading of abominations, he shall make it desolate” (although variously interpreted, almost certain a reference to the “abomination of desolation)
6) End of 69 Weeks = that decreed shall be poured on the desolate.
In addition there are a few other prophecies in Daniel that are relevant.
Dani 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.
Dani 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.
Dani 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.
The analogy of this prophecy with the Beast of Revelation is striking. Both are referred to as a beast (Rev 13:1). Both have ten horns (Rev 13:1). Both speak words against God (Rev 13:5,6). Both make war with the saints (13:7). Both continue for 3 ½ years (Rev 13:7). According the full preterist interpretation, the beast is Rome (some say Nero), and the 3 ½ years applies to circa 64 – 70 AD (some say 64 – 68 AD, I say 67-70 AD by applying principle #1).
Dani 12:7 … for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these [things] shall be finished.
Again we see a 3 ½ year period of time in which the saints are tormented before the “end.”
See also Dan 8:10-13, although the time period is 2300 evening mornings (probably 1150 days) and is diametrically opposed to Rev 11:1 (compare Dan 8:13 in which the sanctuary is tread vs Rev 11:1 where it is protected) & Rev 12:4 (compare Dan 8:10).
See also Dan 11:31 which applies to fulfilled prophecy regarding Antiochus Epiphanies concerning the abomination of desolation. It should be remembered though that Christ placed the abomination of desolation in future (Matt 24:15, Mark 13:14), so the prophecy of Dan 11 should be considered a type.
Matt 24:15 When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand:)
…
Matt 24:21 For then shall be great tribulation, such as was not since the beginning of the world to this time, no, nor ever shall be.
Dani 12:9 And he said, Go thy way, Daniel: for the words [are] closed up and sealed till the time of the end.
Dani 12:10 Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand.
Dani 12:11 And from the time [that] the daily [sacrifice] shall be taken away, and the abomination that maketh desolate set up, [there shall be] 1290 days.
Dani 12:12 Blessed [is] he that waiteth, and cometh to the 1335 days.
Dani 12:13 But go thou thy way till the end [be]: for thou shalt rest, and stand in thy lot at the end of the days.
The 1290 days and 1335 days are both roughly 3 ½ years, and both concern the period of Great Persecution. Notice, though, that the period of 1290 days begins with the abomination of desolation.
The conclusion is that the final half week of Daniel’s 70 weeks, the 3 ½ times of Dan 7:25, the 3 ½ times of Dan 12:7, the 2300 evening mornings of Dan 8:13, and the 1290 – 1335 days of Dan 12:9-13 all concern the same period of time. The “time of trouble, such as never was since there was a nation” (Dan 12:1). The “time of the end” (Dan 12:9). The time of “great tribulation” (Matt 24:21). And ultimately the same as the 3 ½ period of Great Persecution in the book of Revelation which occurs immediately before the second coming of Christ.
Let’s return to the preterist and historicist interpretation of Daniel’s 70 Weeks.
1) Beginning of the 70th Week
Christ ministry begins c. 26 AD
2) After the 69 Weeks = Messiah cut off, but not for himself ->
Middle of the week = 30 AD, Jesus Christ Crucified
3) After the 69 Weeks = people of the prince destroy the city and the sanctuary
Separated from the week by almost 40 years = 70AD destruction of Jerusalem
3) End of 70 Weeks = an army (flood) comes; a war; desolations (emptying; possible reference to the “abomination of desolations” elsewhere in Daniel)
Separated from the week by almost 40 years = 70 AD, Roman armies destroy Jerusalem
4) Entire Week = “he” confirms the covenant with many
26-33 AD – The covenant refers to the New Covenant. 26-30 AD confirmed with the Jews.
30-33 AD, gospel spread to the Gentiles.
5) Middle of the week = The sacrifice and oblation cease
30 AD – Christ sacrificed which voided the sacrifice of the Jews (Heb 9:23), symbolized by the renting of the veil (Matt 27:51, Mark 15:38, Luke 23:45).
= “for the overspreading of abominations, he shall make it desolate” (although variously interpreted, almost certain a reference to the “abomination of desolation”)
****Variously interpreted. Possibly Christ’s sacrifice rendered the Jews sacrifice an abomination.
6) End of 69 Weeks = that decreed shall be poured on the desolate.
****It was decreed that Jerusalem would be destroyed at a later time (70 AD).
There are some serious problems with this model.
a. In the preterist interpretation, the final half week (3 ½ years) of Daniel’s 70 Weeks are equated with the spread of the gospel to the Gentiles. As stated before, the final half week correlates with the final 3 ½ years of Great Persecution in the book of Revelation.
b. Preterist typically intepret “the sacrifice and oblation cease, and for the overspreading of abominations, he shall make it desolate” as the rendering of the Jewish sacrifice an abomination once Christ’s ultimate sacrifice was made. This is inconsistent with how most preterists actually understand the book of Revelation. After the sacrifice of Christ there was a transitional period of time when both covenants were active, although the old covenant was waxing away. But the old covenant was still active! Which means there were two methods of approaching God, and that including the priestly-sacrificial system of the Jews as well as the through Jesus Christ (the true High Priest and better sacrifice). If both were active, then Christ’s sacrifice did not make the Jews an abomination.
c. Although the preterist interpretation claims that it was only “decreed” that Jerusalem would be destroyed at a later time (that decreed shall be poured on the desolate), the phrase “after 69 weeks..the prince will come and destroy city and sanctuary” implies that it was destroyed BEFORE the 70th week was finished. Otherwise it should read “after the 70 weeks.” Also the phrase “the end thereof [shall be] with a flood,” indicates the end of the 70 weeks will culminate with an army coming to Jerusalem.
d. The spread of the gospel to the Gentiles by 33AD seems limited, and contrary to the usual understanding by Preterists that the gospel was spread by 70 AD (Rev 14:6, Matt 24:14).
There is, though, another model which not only resolves these issues, but creates harmony and a possibly explains why the first half week of Revelation is called 1260 days and 1000 Years but actually lasted about 40 years.
The solution is by using the FUTURIST model of Daniel 70 Weeks. According to the futurist interpretation,
a. The beginning of Daniel’s 70 weeks was in 445BC at the commandment to Nehemiah to rebuild the walls of Jerusalem (see Dan 9:25).
b. Using a controversial “1 year = 360 days” based on deductions from Genesis 7-8 and Revelation 11, the end of the 69 weeks is 32 AD. [Sidenote: there are two ‘best dates’ for the death of Jesus Christ, according to Jack Finegan in “The Handbook of Biblical Chronology,” 30 & 33 AD. Preterists use 30AD because it fits there interpretation best, while Futurists use 33AD because it fits theirs].
c. The final week is still future and corresponds to the final week of Tribulation in the book of Revelation and Matthew 24. The first half-week is relatively peaceful while the beast is still rising. The final half-week is great tribulation.
Obviously there is a “Full Preterist” twist though. The futurists believe that after the Messiah was crucified, the prophecy of Daniel’s 70 Weeks was ‘put on hold.’ It was now the Church age, and the Tribulation dealt with Israel. The timeclock for the 70 Weeks would begin again after the Church was raptured and taken out of the earth (Dispensationalism Pre-Trib Futurist interpretation…the most popular of our time!!??). It is here that the 7 year countdown to Armageddon begins.
According the the “Full Preterist” twist, the final half week of the Daniel’s 70 Weeks corresponds to the Roman-Jewish war of 67-70AD. Which corresponds to the “great tribulation” of Math 24 and the final 3 ½ years of great persecution in the book of Revelation. This is essentially what Max King proposes in this book “The Spirit of Prophecy” (although I came to the same conclusion independently).
Unlike the futurist model where there is 2000+ year gap between the 69th and 70th week, there is only a 35 year gap (Daniel’s 70 Weeks ends in 32 AD minus 67 AD as the beginning of the final 3.5 years = 35 years) in the Full Preterist Model. Hopefully you noticed the interesting coincidence.
There are 35 years between the 69th week and the final half week. Where is the missing 3.5 years? Is it after Christ was crucified? Is it just before the beginning of the great tribulation?
Unlike the futurist & Max King’s interpretation, there is no gap! Rather the first half week (3.5 years) of Daniel was EXTENDED to 35 years. In other words,
• the Binding of Satan for 1000 years corresponds to the time between the ascension of Christ to the beginning of the Roman-Jewish War === actually 35 years
• the 1260 days (3.5 years) the Woman is in the Wilderness is between the ascension of Christ (Rev 12:5,6) and the beginning of the Roman-Jewish War (Rev 12:12, 12:15-17) = actually 35 years
• the first half week of Daniel’s 70 Weeks (3.5 years) begins around the Crucifixion of the Messiah (Dan 9:26a) and ends when the prince comes to destroy the city (Dan 9:26b).
But why 35 years? Obviously 35 years is a multiple 3.5 years by a factor of 10.
3.5years x 10 = 35 years
The 1260 days is 3.5 years. The Millennium is 1000 years or 10^3 or 10 x 10 x 10 years. Both factors (3.5 and 10) are embodied by this period of 35 years.
In addition, we should consider the entire timespan as the spread of the gospel to the Gentiles (Rev 14:6, Matt 24:14), which is much longer than the previous 3.5 years proposed by the original preterist model. This is also the time Paul called ‘the fulness of the Gentiles’ (Rom 11:25) which is related to, but not the same as Rev 11:1 ‘the time of the Gentiles’ in Luke 21:24.
Also, unlike the first preterist model, this interpretation allows for the continuation of the Jewish sacrifices, as part of the Old Covenant, until the end of the 70 Weeks. This fits more consistently with the interpretation of preterists that the Old and New Covenants both were in effect from c.33-70 AD.
It is beyond the scope of this article, but there is justification and precedence for the extension of the first half week to 35 years. It is a grace period for the Gentiles to be engrafted into the tree (Rom 11). It is a grace period for the Jews to repent . This grace period is referred to in Revelation 2:20-21 where “Jezebel” is “given a space to repent.” Jezebel parallels the harlot queen of Revelation 17, just as Balaam and Balac (Reve 2) parallel the Beast and false prophet. The Harlot represents apostate Israel.
Moreover, there is biblical precedence for postponing judgment even though judgment had already been given. Hezekiah was told that he was going to die, but he prayed and was given 15 years more. Nineveh was given 40 days, but repented and did not see destruction for many years later. In a much similar analogy, Josiah was told that judgment upon Jerusalem would be delayed during his lifetime (2 Kings 22:16-20; compare 2 Kings 23:27); the judgment was the destruction of Jerusalem in 586 BC by Nebuchadnezzar! EVEN THE TIME PERIOD THE JUDGMENT WAS DELAYED WAS ALMOST IDENTICAL. Josiah’s 18th Year (623/622BC) to the destruction of Jerusalem (586 BC) was about 37 years. From 33AD to the destruction of Jerusalem in 70 AD was about 37 years. Josiah was compared to Moses as was Jesus.
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The Millennial Reign & The First Resurrection
Let us finally turn our attention to the last time period under consideration, and also determine how this affects the timing of the first resurrection. I have organized the vision in its obvious chiastic structured below.
A Reve 20:4 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, … and they lived and reigned with Christ a thousand years.
B Reve 20:5 But the rest of the dead lived not again
C until the thousand years were finished. This [is] the first resurrection.
C’ Reve 20:6 Blessed and holy [is] he that hath part in the first resurrection:
B’ on such the second death hath no power,
A but they shall be priests of God and of Christ, and shall reign with him a thousand years.
Using principle #1 again, we at first conclude that the 1000 Years of Satan being bound is the same as the 1000 Years the saints reign with Christ. But there is an immediate ‘contradiction.’ According to the outline we have already established, the 5th seal opens with the following scene:
Reve 6:9 And when he had opened the fifth seal, I saw under the altar the souls of them that were slain for the word of God, and for the testimony which they held:
The conclusion we reached earlier is that these souls were martyred during the first period of 3 ½ years. In the second 3 ½ years their brethren and fellowservants are also killed. But notice that the list of those included in the Millennial reign of Christ is larger than those in the fifth seal vision. Added to the list are those “which had not worshipped the beast, neither his image, neither had received [his] mark.” The beast did not begin to make war with the saints until the final 3 ½ years. The mark and image of the beast can similarly be shown as not to occur until the second period (using the hermeneutic above, the phrase ‘received a wound but lived’ is a reference to an event that occurred immediately before the 2nd period). In Revelation 14, the mark of the beast is associated with the fall of Babylon which occurs at the end of the 2nd Period.
We must conclude then that (a) the fellowservants and brethren that are to be killed are those who died because they did not worship the beast or his image (b) this occurred in the second period of 3 ½ years (c) the millennial reign of the saints parallel the second period of 3 ½ years … not the first and not the entire seven years! In other words…the MATYRED SAINTS WERE RESURRECTED AT THE FIRST RESURRECTION AT THE BEGINNING OF THE GREAT PERIOD OF PERSECUTION. All others were resurrected at the end of the period. This also means that the second period of 3 ½ years is also called a “1000 Year” period. But there is a valid explanation why John called the period 1000 years when it was only 3 ½.
2Pet 3:7 But the heavens and the earth, which are now, by the same word are kept in store, reserved unto fire against the day of judgment and perdition of ungodly men.
2Pet 3:8 But, beloved, be not ignorant of this one thing, that one day is with the Lord as a thousand years, and a thousand years as one day.
The Millennial reign with Christ refers to those that were in the first resurrection, the deceased martyrs who died holding fast to the word of God and the testimony of Jesus Christ. In other words, they were “with the Lord” as Peter puts it…and one day with him is a thousand years. So even though only 3 ½ years passed on earth, it was ‘timeless’ to the ones that we with Christ in Heaven. John maintains symmetry by applying to the time Satan is bound as well since it also falls during a period of an earthly 3 ½ years.
Is this interpretation supported elsewhere in the book of Revelation? There are actually several visions that fit well with the above interpretation.
1) The vision of the 144,000 & the great multitude.
In chapter 7 of Revelation, at the beginning of the vision there are 144,000 servants of God sealed in their forehead. At the end of the vision, there is a great multitude from all nations standing before the Lamb in white robes. When asked who were those that clothed in white robes, the reply was that they were those “who had come out of great tribulation.” The tense of the verbs changes to future to describe their future reward, “the shall hunger no more or thirst…”.
In chapter 14, we see the 144,000 again, but they are now standing a mount Zion with the Lamb of God. They are described as
Reve 14:3 … redeemed from the earth.
Reve 14:4 … not defiled with women; for they are virgins. … they which follow the Lamb whithersoever he goeth … redeemed from among men, being the firstfruits unto God and to the Lamb.
The conclusion is that the 144,000 are part of the first resurrection, for they are “firstfruits.” The second group, the great multitude are those who died during the second period, that is, they have come out of “great tribulation” but are immediately translated to heaven.
2) The vision of those on the Sea of Glass
Just before the seven angels pour out the seven last plagues, John sees a multitude on a Sea of Glass. They are
Reve 15:2 …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.
There description is similar to that of the multitude that reigns with Christ 1000 years, that is they did not worship the beast or his image or receive his mark. The conclusion is that they are one and the same and that they are also the ones who have come out of “great tribulation.”
3) The vision of the The Faithful and True Judge
When the heavens are opened and Christ returns riding a white horse, he is followed by an army.
Reve 19:14 And the armies which were in heaven followed him upon white horses, clothed in fine linen, white and clean.
Notice who in heaven has already been given or wears white robes:
A) The maytrs in heaven at the opening of the fifth seal
Reve 6:9 And when he had opened the fifth seal, I saw under the altar the souls of them that were slain for the word of God…
Reve 6:11 And white robes were given unto every one of them…
B) The great multitude in heaven, who have “come out of great tribulation.”
Reve 7:9 After this I beheld, and, lo, a great multitude…clothed with white robes…
C) The bride of Christ (which seems to be the associated with the great multitude, but dinstinct?)…
Reve 19:6 And I heard as it were the voice of a great multitude…
Reve 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.
Reve 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.
[Note: The picture that seems to be painted is that the martyrs are raised at the beginning of the second period and all people martyred during this same time period are immediately translated to heaven. Thus at the beginning, it is just the martyrs from the first period, but all those martyred during the second period still live and reign with Christ 1000 years. The bride of Christ though, is only given white robes at the end of the second period, in contrast with the martyrs. It is surmised that the bride are all the remaining righteous saints (old and new covenant) who are raised at the second resurrection. Now it is stressed, that the marriage supper of the Lamb is not the same as the supper of the Great God. They are diametric pairs, mirrored about the very end of the second period. ]
Of course the angels were white also (Rev 15:6), but there are other similarities between the great multitude – martyrs and the army of the Faithful Judge which lead us to conclude they are not angels.
A) The armies in heaven “followed him” upon white horses,
B) While the great multitude “follow the Lamb whithersoever he goeth.”
In addition, just before the vision of the faithful JUDGE, we read that
A) after the fall of Babylon he “hath AVENGED the blood of his servants at her hand.”
B) while at the fifth seal, the martyrs cry out “How long, O Lord, holy and true, dost thou not JUDGE and AVENGE our blood on them that dwell on the earth?”
4) The vision of the Two Witnesses
It will be recalled that the two witnesses (who I argue in a separate article to be the Old Covenant saints, but possibly New Covenant saints as well) who are martyred are RAISED FROM THE DEAD AND ASCEND TO HEAVEN after their ministry of 3 ½ years. The 3 ½ years correspond to the first period of Divine Protection, so they must have been resurrected at the beginning of the second period.
5) The proclamation from heaven to “Come up hither” and “Come hither” may correspond to each of the resurrections.
a) At the beginning of the book of Revelation, Reve 4:1, just before the Lamb was resurrected and appeared in heaven
b) At the resurrection of the two witnesses, Reve 11:2
c) At the judgment of Babylon (Reve 17:1, the second resurrection of the dead ????– those not in the book of life)
d) At the presentation of the Lamb’s bride (Rev 21:0, the second resurrection of the dead – those in the book of life)
It seems there is certainly a case that the first resurrection, as well as the Millennial reign with Christ, did occur at the beginning of the period of Great Tribulation. At this the first resurrection, only the martyred saints arise, probably related to Hebrews 11:35
Hebr 11:35 … and others were tortured, not accepting deliverance; that they might obtain a better resurrection
Theirs is first and they reign with Christ, so in this it is a “better resurrection.” It is proposed that those martyrs who die during the tribulation go immediately to heaven (are instantly resurrected) to reign with Christ. This is why additional souls are seen reigning with Christ in the Millennial reign vision as opposed to the Fifth Seal vision. The remaining souls of the just are resurrected at the second resurrection, and corresponds to the statement that the “his wife has made herself ready.”
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Implications for the Nature of the Resurrection
Finally, I would also like to propose what this implies for the resurrection of the dead. It is certainly the ‘raising’ of the saints from Paradise to Heaven. This is supported by the fifth seal vision, for before the fifth seal, no one but the 24 elders, the four beasts, God, and the Lamb are seen in Heaven. At the fifth seal, souls are seen at the altar in Heaven. The conclusion is that before the fifth seal, these souls were in Paradise awaiting their resurrection. Because they were martyrs they received a “better” or the “first” resurrection.
I believe there is one more necessary component that John wanted to emphasize. Notice that the souls under the altar in heaven at the opening of the fifth seal (the first resurrection) are given “white robes.” The bride of Christ are also given white robes before the marriage supper of the Lamb (second resurrection). I believe Paul gives us a clue to what John had in mind.
2Cor 5:1 For we know that if our earthly house of [this] tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the heavens.
2Cor 5:2 For in this we groan, earnestly desiring to be clothed upon with our house which is from heaven:
2Cor 5:3 If so be that being clothed we shall not be found naked.
2Cor 5:4 For we that are in [this] tabernacle do groan, being burdened: not for that we would be unclothed, but clothed upon, that mortality might be swallowed up of life.
The imagery Paul uses is that the body is nothing more than a tabernacle, or garment, that houses the spirit. This is futher confirmed by Paul with his question
1Cor 6:19 What? know ye not that your body is the temple of the Holy Ghost [which is] in you…
And also by Christ himself
John 2:20 Then said the Jews, Forty and six years was this temple in building, and wilt thou rear it up in three days?
John 2:21 But he spake of the temple of his body.
My proposal is that John saw that the “spiritual body” which Paul refers in 1 Corinthians 15 as the white robe that is given to the saints when they enter heaven. The garment they are given is “white” and is “the righteousness of the saints.” Paul tells us of the “spiritual body”
1Cor 15:49 And as we have borne the image of the earthy, we shall also bear the image of the heavenly.
It is interesting that Christ also wears a garment,
Reve 19:13 And he [was] clothed with a vesture dipped in blood: and his name is called The Word of God.
And although it is not called white, we are told that the great multitude also wears garments dipped in blood which makes them white,
Reve 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 white garment is associated with both life as well as the final judgment (second resurrection)
Reve 3:5 He that overcometh, the same shall be clothed in white raiment; and I will not blot out his name out of the book of life, but I will confess his name before my Father, and before his angels.
To be without the garment is to be “naked,”
Reve 3:18 I counsel thee to buy of … white raiment, that thou mayest be clothed, and [that] the shame of thy nakedness do not appear
This seems to parallel the fall of Adam when he ate the forbidden fruit. Adam spiritually died that day (separation from God due to sin) but also realized he was naked. See also 2 Corinthians 5:3, mentioned above.
I would also propose that this is related to the Decreation-Recreation motif seen in the book of Revelation (see my article, From Decreation to Recreation). In the beginning the earth was without form and void. It was shapeless and empty. God then began a process of Forming, then Filling what he formed. This is also seen in the creation of Adam where God formed the body then filled it with a spirit.
The resurrection seems mirror the exact reverse of this. Thus after man is washed in the blood of the Lamb, he is “born again,” that is he is given a new spirit. At the resurrection he is given a new body (white garment) that ‘tabernacles’ the soul.
I would go even further here, although my final proposal is even more controversial. When Paul says
1Cor 15:51 Behold, I shew you a mystery; We shall not all sleep, but we shall all be changed,
1Cor 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.
1Cor 15:53 For this corruptible must put on incorruption, and this mortal [must] put on immortality.
What he is saying is that at the Parousia, the living saints also received this spiritual garment. I would argue that they (and all Christians afterwards) possess both the natural body and the spiritual body (Two Tabernacles, in a mirror image of the tabernacle in the wilderness). They already had a regenerated spirit, they were just lacking the spiritual garment that they received at Christ’s return. By “immortality,” Paul is saying that there is no “sleep” or dwelling place in Paradise anymore, but go immediately to our reward in Heaven. There we already have our white robes, our tabernacle which surrounds our spirit and soul.
This is a radically different view than what has been proposed in the past as an interpretation of 1 Corinthians (but try reading it in this context and you will see it fits better than previous models).
Conclusions:
1) The first 3.5 years corresponds to a period of Divine Protection between the ascension of Christ to Heaven and the beginning of the Roman-Jewish war of 67-70AD.
2) Several visions parallel this time period including
a. The time the woman is in the wilderness
b. The witness of the Two Witnesses
c. The binding of Satan in the first Millennium
d. The first half week of Daniel’s 70 Weeks
e. The temple and worshipers are separated from the treading of the Gentiles
3) The first 3.5 years is actually 35 years (10 x 3.5years); and was extended for grace to the Jews and Gentiles
4) The second 3.5 years corresponds to a period of great persecution, the Roman-Jewish war of 67-70 AD.
5) Several visions parallel this time period including
a. The beast makes war with the remnant of the woman’s seed
b . The beast makes war with the two witnesses and kills them
c. The beast makes war with the saints; The beast rises from the abyss
d. The prince of Daniel’s 70 weeks comes with a flood to destroy the city and sanctuary
e. Satan is released from the Abyss
f. The martyred saints reign with Christ in heaven “1000” years; given white robes
6) The “first resurrection” includes both the raising of the martyred saints from Paradise to heaven, as well as them being given a white garment which is their new “spiritual body” that Paul refers to in 1 Cor 15
7) The living saints were also given this new spiritual body at the Parousia, when indicates there is no transitory state any more, but we go immediately to heaven after we shed the outer tabernacle at death.
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Further Conclusions & Conjecture
Finally, I would not sell short the idea of a corporate resurrection into the “body of Christ.” I think this is part of the picture that John is painting as well. At the conclusion of Revelation we read
Reve 21:3 And I heard a great voice out of heaven saying, Behold, the tabernacle of God [is] with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, [and be] their God.
[The following statements are conjecture, ie: just me thinking aloud] I believe this speaks of the Church as well. But it is interesting that it is called the “tabernacle” and that the “temple” in heaven is said to be no more (for the Lamb and God are the temple). As an alternate interpretation, the “tabernacle” could also refer to the new spiritual body given to men at the Parousia, thus God can dwell in the tabernacle. This is similar to the Holy Spirit dwelling in the temple of our body. This may be related to the Holy Spirit in the first tabernacle and God in the second tabernacle (the holy of holies). Thus God is with men (as opposed to man with God??)
Saturday, October 11, 2008
Understanding the Different Tabernacle Typologies of Hebrews and Revelation
The typology of the tabernacle as presented by the authors of Hebrews and Revelation at first seems to be in direct conflict.
In Hebrews, the first tabernacle, or Holy Place, was manifest only to emphasize that man, specifically the priests, could not enter into the Holy of Holies. The signification of this is that man could not enter into the true Holy of Holies, Heaven. But Jesus Christ, through his personal sacrifice and blood and torn flesh (Hebr 10:20) has made a way for us to enter (Hebr 10:19). The Holy of Holies is the place of the presence of God. Therefore the ability of man to enter into the Holy of Holies, the very presence and throneroom of God, occurred at the death (the lamb sacrifice), resurrection and ascension (to act as High Priest) of Christ.
Revelation, in contrast, paints a significantly different picture of Heaven. It is at first very similar to the temple and tabernacle. It has an altar, a sea of glass (laver), a holy place, lamp of fire (menorah), altar of incense, throne / ark of covenant, & four beasts (cherubim). But at the end of Revelation the picture of Heaven is quite different. There “is noTemple,” for the Lamb is the temple. This is further confirmed, for it is only at the seventh trumpet that the temple in heaven is opened and the ark is seen inside (Rev 11:19).
After the parousia, heaven is compared instead to the Garden of Eden where Adam walked freely with God. But all this occurred after the Parousia (Rev 19-22). NOT when Christ ascended. It is only after Christ’s Parousia that the is the Bride presented (Rev 21:2), implying that she can be one with Christ in the bridal chamber, the Holy of Holies.
So in Hebrews, heaven was represented as the Holy of Holies, and the way to God is made manifest sometime after the ascension of Christ. In Revelation, the heavenly tabernacle included the inner court, the holy place and the Holy of Holies. Although saints are seen in the inner court at the altar (Rev 6:9) and sea of glass (Rev 15:2) and the holy place (Rev 7:15), but cannot enter into the Holy of Holies until the Parousia (the door is closed before the parousia, Rev 11:19).
In Hebrews the Heavenly tabernacle never had a holy place, only the Holy of Holies. In Revelation, the Heavenly tabernacle contained all three compartments, until the Parousia when the ‘new heaven’ only contained the Holy of Holies (or that all compartments were removed).
The two accounts seem in direct conflict. Surely the way could not have been manifested at the accension of Christ, just to be closed off again before the Parousia. Why are the typologies so different?
But notice this from Revelation as John addresses his audience:
Reve 1:5 And from Jesus Christ, [who is] the faithful witness, [and] the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood,
Reve 1:6 And hath made us kings and priests unto God and his Father; to him [be] glory and dominion for ever and ever. Amen.
Reve 1:7 Behold, he cometh with clouds; and every eye shall see him, and they [also] which pierced him: and all kindreds of the earth shall wail because of him. Even so, Amen.
First we are given the timing…the phrase “was, and is, and is to come” places us somewhere between Christ’s death/resurrection and his return (Rev 1:7). So this in every way, shape, and form is the transitory time in which sections of heaven are cordoned off. But notice that the theology of John’s is similar to the author’s of Revelation. They both emphasize that the washing of sins (and the purchase of man – see Rev 5:9) occurred at the cross. In this they agree perfectly.
But the question is ‘how did the author of Revelation interpret how this affects the individual,’ versus how the author of Hebrews, and do they conflict? Notice that in Revelation those composing the seven churches are made kings and priests (or kingdom of priests depending on the translation). And yet they are not in heaven yet. In other words, after receiving the blood and being bought by Christ are now considered priests. Priests are set apart. Priests perform the duties of God. Priests worship and serve God. But also, priests can enter into the Holy Place. Now I call to the remembrance of the reader that in the typology of the book of Revelation, the holy place is a part of Heaven (as opposed to the typology of the book of Hebrews). So in essence, what the author of Revelation is conveying is that we (whether Jews or Gentiles, see Rev 5:9) no longer need a priest to enter into heavenly places. But the author of Revelation stills sees that there are degrees of separation, as in the earthly tabernacle.
Is the author of Hebrews mistaken? Absolutely not. His typology is different because he is addressing a different audience for a different purpose. Revelation was addressed to the Church regarding the last times. Although never explicitly stated, it is assumed that the book of Hebrews was addressed to the Hebrews, showing why the sacrifice and person of Jesus Christ was superior to their sacrifices and priesthood. Thus the author of Hebrews is not concerned with the details of Heaven, but desired to show the Hebrews that their own tabernacle emphasized their ultimate separation from God. He was showing why their priesthood and sacrifice would never be permanent and how Christ’s was both perfect and permanent. In his typology, the mere fact that they had two tabernacles (the holy and holy of holies) testified that they would always be separated from God. It was only through the person of Jesus Christ that the separation could be removed.
If we stop the story there, then we would conclude that after the great High Priest Jesus Christ entered the Holy of Holies with his own blood, that man could now enter into the very precense of God. But here the author of Revelation makes a distinction, not a contradiction. He follows the typology of the tabernacle in perfect parallel to the earthly. In the book of Hebrews, the Holy of Holies was “Heaven” as a whole. The author of Revelation confirms that man, through the blood of Christ, can enter into “Heaven,” but that “Heaven” was further compartmentalized into the same division as the tabernacle. In addition, that the saints could only enter up to the Holy Place within this heavenly tabernacle. Both agree that the man could now enter ‘heaven’ through the blood of Christ, but they simply describe heaven differently. To force them in the same typology is to commit error and engender confusion.
You may ask why does the analogy break down (why can’t the holy of holies by consistent in both)? It is because that ultimately John was using a different analogy than the author of Hebrews. In Revelation, Christ is the bridegroom who prepares the home and bridal chamber for the bride. The bride certainly cannot enter the bridal chamber until they are married, ie: after the marriage supper. Once they are married, the bride and Christ are one, no longer needing the separate divisions in Heaven.
So are the two typologies in conflict? No. Different Audience. Different Purpose. Different Analogies. But the conclusion is simple. The author of Revelation saw Heaven as divided as in the earthly tabernacle, thus there was a degree of separation between God and man until the Parousia. It was at the Parousia that the bride was taken to the bridal chamber to become one with her husband, Jesus Christ. It was then that heaven was finally opened up to become the new Garden of Eden, the New Heavens, the New Jerusalem. And it was then that man could truly enter into the Holy of Holies.
In Hebrews, the first tabernacle, or Holy Place, was manifest only to emphasize that man, specifically the priests, could not enter into the Holy of Holies. The signification of this is that man could not enter into the true Holy of Holies, Heaven. But Jesus Christ, through his personal sacrifice and blood and torn flesh (Hebr 10:20) has made a way for us to enter (Hebr 10:19). The Holy of Holies is the place of the presence of God. Therefore the ability of man to enter into the Holy of Holies, the very presence and throneroom of God, occurred at the death (the lamb sacrifice), resurrection and ascension (to act as High Priest) of Christ.
Revelation, in contrast, paints a significantly different picture of Heaven. It is at first very similar to the temple and tabernacle. It has an altar, a sea of glass (laver), a holy place, lamp of fire (menorah), altar of incense, throne / ark of covenant, & four beasts (cherubim). But at the end of Revelation the picture of Heaven is quite different. There “is noTemple,” for the Lamb is the temple. This is further confirmed, for it is only at the seventh trumpet that the temple in heaven is opened and the ark is seen inside (Rev 11:19).
After the parousia, heaven is compared instead to the Garden of Eden where Adam walked freely with God. But all this occurred after the Parousia (Rev 19-22). NOT when Christ ascended. It is only after Christ’s Parousia that the is the Bride presented (Rev 21:2), implying that she can be one with Christ in the bridal chamber, the Holy of Holies.
So in Hebrews, heaven was represented as the Holy of Holies, and the way to God is made manifest sometime after the ascension of Christ. In Revelation, the heavenly tabernacle included the inner court, the holy place and the Holy of Holies. Although saints are seen in the inner court at the altar (Rev 6:9) and sea of glass (Rev 15:2) and the holy place (Rev 7:15), but cannot enter into the Holy of Holies until the Parousia (the door is closed before the parousia, Rev 11:19).
In Hebrews the Heavenly tabernacle never had a holy place, only the Holy of Holies. In Revelation, the Heavenly tabernacle contained all three compartments, until the Parousia when the ‘new heaven’ only contained the Holy of Holies (or that all compartments were removed).
The two accounts seem in direct conflict. Surely the way could not have been manifested at the accension of Christ, just to be closed off again before the Parousia. Why are the typologies so different?
But notice this from Revelation as John addresses his audience:
Reve 1:5 And from Jesus Christ, [who is] the faithful witness, [and] the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood,
Reve 1:6 And hath made us kings and priests unto God and his Father; to him [be] glory and dominion for ever and ever. Amen.
Reve 1:7 Behold, he cometh with clouds; and every eye shall see him, and they [also] which pierced him: and all kindreds of the earth shall wail because of him. Even so, Amen.
First we are given the timing…the phrase “was, and is, and is to come” places us somewhere between Christ’s death/resurrection and his return (Rev 1:7). So this in every way, shape, and form is the transitory time in which sections of heaven are cordoned off. But notice that the theology of John’s is similar to the author’s of Revelation. They both emphasize that the washing of sins (and the purchase of man – see Rev 5:9) occurred at the cross. In this they agree perfectly.
But the question is ‘how did the author of Revelation interpret how this affects the individual,’ versus how the author of Hebrews, and do they conflict? Notice that in Revelation those composing the seven churches are made kings and priests (or kingdom of priests depending on the translation). And yet they are not in heaven yet. In other words, after receiving the blood and being bought by Christ are now considered priests. Priests are set apart. Priests perform the duties of God. Priests worship and serve God. But also, priests can enter into the Holy Place. Now I call to the remembrance of the reader that in the typology of the book of Revelation, the holy place is a part of Heaven (as opposed to the typology of the book of Hebrews). So in essence, what the author of Revelation is conveying is that we (whether Jews or Gentiles, see Rev 5:9) no longer need a priest to enter into heavenly places. But the author of Revelation stills sees that there are degrees of separation, as in the earthly tabernacle.
Is the author of Hebrews mistaken? Absolutely not. His typology is different because he is addressing a different audience for a different purpose. Revelation was addressed to the Church regarding the last times. Although never explicitly stated, it is assumed that the book of Hebrews was addressed to the Hebrews, showing why the sacrifice and person of Jesus Christ was superior to their sacrifices and priesthood. Thus the author of Hebrews is not concerned with the details of Heaven, but desired to show the Hebrews that their own tabernacle emphasized their ultimate separation from God. He was showing why their priesthood and sacrifice would never be permanent and how Christ’s was both perfect and permanent. In his typology, the mere fact that they had two tabernacles (the holy and holy of holies) testified that they would always be separated from God. It was only through the person of Jesus Christ that the separation could be removed.
If we stop the story there, then we would conclude that after the great High Priest Jesus Christ entered the Holy of Holies with his own blood, that man could now enter into the very precense of God. But here the author of Revelation makes a distinction, not a contradiction. He follows the typology of the tabernacle in perfect parallel to the earthly. In the book of Hebrews, the Holy of Holies was “Heaven” as a whole. The author of Revelation confirms that man, through the blood of Christ, can enter into “Heaven,” but that “Heaven” was further compartmentalized into the same division as the tabernacle. In addition, that the saints could only enter up to the Holy Place within this heavenly tabernacle. Both agree that the man could now enter ‘heaven’ through the blood of Christ, but they simply describe heaven differently. To force them in the same typology is to commit error and engender confusion.
You may ask why does the analogy break down (why can’t the holy of holies by consistent in both)? It is because that ultimately John was using a different analogy than the author of Hebrews. In Revelation, Christ is the bridegroom who prepares the home and bridal chamber for the bride. The bride certainly cannot enter the bridal chamber until they are married, ie: after the marriage supper. Once they are married, the bride and Christ are one, no longer needing the separate divisions in Heaven.
So are the two typologies in conflict? No. Different Audience. Different Purpose. Different Analogies. But the conclusion is simple. The author of Revelation saw Heaven as divided as in the earthly tabernacle, thus there was a degree of separation between God and man until the Parousia. It was at the Parousia that the bride was taken to the bridal chamber to become one with her husband, Jesus Christ. It was then that heaven was finally opened up to become the new Garden of Eden, the New Heavens, the New Jerusalem. And it was then that man could truly enter into the Holy of Holies.
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