There are four key verses in Revelation which strongly
suggest that we need to understand the book from an historical perspective.
Revelation 1:1 is the first of these: "The revelation of Jesus Christ,
which God gave to him, to show unto his servants things which must shortly
come to pass; and he sent and signified it by his angel unto his servant
John." (All Bible qoutes are from the KJV)
Notice the phrase "things which must shortly come
to pass." This same phrase is repeated in Revelation 22:6. In the
Greek text it is identical to the 1:1 phrase. Together these two references
are a strong textual indication that the events described by
Revelation are not given for some far of future date.
Let us note how the term shortly is
used in Acts 12:7. An angel tells Peter to arise "quickly". The words
"shortly" and "quickly" are translations of the same Greek word. In Acts
22:18 it is also translated as quickly, and the word is used in reference
to Paul leaving Jerusalem immediately. In Acts 25:4 Festus speaks of going
to Caesrea shortly. For sure this can't mean in a few years, never mind
a few hundred years. So clearly the term suggests immediately, without
delay. Given these examples of how the term is used, strongly suggests
we should see it meaning immediately, without delay, in Revelation. Therefore
Revelation opens and closes with a witness to the imminence of the events
it describes.
There are two other verses in Revelation which
support this suggestion of imminence, and therefore suggest a historicist
view. Revelation 1:3 states: "Blessed is he that readeth, and they
that hear the words of this prophecy, and keep those things which are written
herein: for the time is at hand."
Note the phrase "for the time is at
hand". Like the previous phrase, this one is also repeated at the end of
Revelation in 22:10. It however has a slight, but very important variation.
A literal rendering of the 1:3 phrase would be "for the time at hand".
The word "is" is not part of the text but is understood. A literal
rendering of the 22:10 phrase would be: "for the time at hand, it is."
The added word "it is" in 22:10 suggests a deliberate and intentional emphasis.
This added word in 22:10 is present indicative in form. In Greek
grammar this form is sometimes used as a prophetic future, and it would
have to be such in order for us to see Revelation as futuristic.
However if that is the purpose of the present indicative in Revelation
22:10, why is it not used in 1:3?
Since this is the Revelation of
Jesus Christ, lets find out how Jesus used this present indicative word.
In Matthew 26:18 Jesus states: "my time at hand it is." (literal rendering)
Obviously Jesus used the word to emphasize that His time for going to the
cross had come. Given that the word is used at the end of Revelation, and
not the beginning, clearly indicates an emphasis. An emphasis that draws
attention to the fact that the events described in Revelation where to
begin immediately and without delay.
Like John, Daniel was also visited by an angel.
However unlike John, Daniel was told to seal the book until the time of
the end.(Dan. 12:4) On the other hand John is told not to seal up
the book for the time is at hand. The implication is clear: Daniel
was not living in the end of time, John was. Scripture is very clear about
when we entered the last days. Hebrews 1:1,2 tells us that God has spoken
to us by His son, “ in these last days”. It couldn’t be said any
clearer. With the coming of Jesus we entered the last days. Scriptures
like Galatians 4:4; 1 Corinthians 10:11 and 1 Peter 4:7 also indicate that
the coming of Jesus as Savior marks the last days and the end of the world.
With the death, resurrection and ascension of Jesus the events set for
the end of the age where ready to take place. Therefore ‘the Revelation
of Jesus Christ, which God gave unto him, was sent and signified by his
angel unto his servant John.’ The vision was sealed up by Daniel because
it was for John and the Church.
Dispensational theology holds that Revelation
speaks of a coming seven year tribulation period. This tribulation period
is held to mark the end of the Church age, also known as the days
of grace. During this tribulation period God allows Satan the right
to this earth. The tribulation ends with the return of Jesus and the defeat
of Satan. Jesus then takes His place as the Lion of the tribe of Judah
and sets up His millennial kingdom.
However the events that John sees and describes
strongly suggests we are to see Revelation in a post ascension setting
rather than a premillennial setting. The text details the events as part
of the Church age. John is shown – and that very pointedly - that the events
unfold under the economy of grace.
Notice that John either sees or mentions Jesus as
the Lamb twenty six times in Revelation. John never sees Jesus as the Lion,
and there is only one mention of Him as “the Lion of the tribe of
Judah.” (Rev.5:5) The breaking of the seals, which in turn gives rise to
everything that follows, is under the jurisdiction and administration of
the Lamb. John makes it very clear: without the Lamb there would be no
seals, trumpets, or vials.
Consider Revelation 5: When no one is found to open
the sealed book, John is told that the Lion has prevailed to do so. If
the breaking of the seals is the ending of the days of grace and a seven
year precursor to the millennium kingdom, would we not expect that John
should now see the Lion? He doesn’t! Instead he sees a Lamb “as it had
been slain”. A detail that obviously puts the event in a post resurrection
context. John would never have associated the events he describes here
as something to happen two thousand years in the future. Seeing the
Lamb would remind John of the events of Calvary and his post resurrection
experiences. It would have been a specific reminder of Jesus showing them
the marks of His death after the resurrection. (John 20:27)
To these events as happening two thousand
years later is to ignore John’s deliberate and pointed reference to the
Lamb. John would have accepted that what he was seeing was taking place
in heaven at that precise point in time. The phrase “as it had been slain”
definitely places this event in the context of Calvary, and therefore the
days of grace – the Church age.
Dispensational theology would have us believe
that the breaking of the seals points to God’s judgement of sin before
the ushering in of the millennium kingdom. If that is true then the Lamb
of Revelation is not the Lamb of John’s gospel. For John declared: “Behold
the Lamb of God which taketh away the sin of the world”. So if Revelation
deals with the judgement of sinners, then the Lamb is symbolic of judgement
rather than our redemption. However scripture is very clear on this matter.
Jesus appeared once to take away sin. (Heb.9:26) His second appearance
will be without sin. (Heb.6:28) So the Lamb speaks of and is symbolic of
the first coming of Jesus to take away sin. Therefore the Lamb witnesses
to Jesus coming to redeem, not condemn.
Revelation 5:3,4 make it clear that
the sealed book would remain sealed unless someone is found to open it.
John weeps because no one is found who is worthy to take the book and break
the seals. There is one exception to this rule, and that exception is the
Lamb. It is stated that: “the Lion of the tribe of Judah, the Root
of David, hath prevailed to open the book, and loose the seven seals thereof.”
(Rev. 5:5) However John does not see a Lion, he sees a Lamb. Now obviously
the Lion and the Lamb are symbolic of Jesus. However they are references
to Jesus in two distinct portfolios. Jesus is symbolized as the Ruler by
the Lion, and the Redeemer by the Lamb. Therefore the text very pointedly
and emphatically establishes that the events of Revelation could not take
place without our redemption.
Thus the text of Revelation 5 makes
our redemption a prerequisite for breaking the seals and opening
the book. Revelation can not happen without the Lamb. It is not the Lion
that is in charge here, it is the Lamb. Since it is the Lamb that is in
charge it must follow that these events take place during the age of grace,
or the Church period. Calvary precedes the breaking of the seals. Without
Calvary history could not continue.
The Language: Symbolic or Literal
I must commend the teachers of the futuristic
view for insisting on a literal understanding of Revelation. I firmly believe
that the events described by John literally – as opposed to figuratively
- take place. However if I insist on a literal meaning of the words used
I place my ability to recognize those events in jeopardy. An example: The
Jews of Jesus day insisted on a Messiah that would deliver them from Roman
occupation. Even the disciples held to this understanding. (Acts 1:6)
Because Jesus did not fulfill that expectation the Jews rejected Him, and
that to this day. Yet we know assuredly that Jesus was the Deliverer. He
was the literal fulfillment of prophecy. However that literal fulfillment
did not take place as most Jews expected. So to insist that the words of
Revelation must be understood in a strict literal sense could place my
understanding in the same category as the Jews of Jesus day.
True, Revelation like Daniel is apocalyptic
literature. However to place apocalyptic literature in a category by itself
for the purpose of interpreting it is not wise. Like the rest of scripture,
Apocalyptic literature must have other scripture as a reference point.
Without that reference point prophetic scriptures could be interpreted
to teach most anything.
Revelation is the revelation of Jesus Christ,
yet in that Revelation the Lamb is seen or mentioned 26 times. Is that
term to be seen as literal or symbolic? It is obvious that we must conclude
that it is symbolic. In your study of Revelation, have you ever asked yourself
why Jesus would show Himself as the Lamb? Undoubtedly it is a reference
to what He did on the cross for us. So the most important event in history
– our redemption – is referred to in Revelation in symbolic form. Does
that not say something about the importance of symbolism in Revelation?
Revelation is stated to be “the revelation
of Jesus Christ”. This suggests that we need to study His use of
words in the Gospels to understand what is said in Revelation. Jesus in
his teaching uses the term "heart" repeatedly. An example is the parable
of the sower and the seed. According to Matthew 13:19, the heart
is where the seed is sown. Is Jesus referring to the physical organ
in our body? No! We have no difficulty in understanding that Jesus
uses the term "heart" in a parabolic sense. Paul also uses the term "heart"
in this same way. He tells us in Romans 10:10 that "with the heart
man believeth unto righteousness." We have no difficulty in understanding
the truth conveyed by this abstract use of the term "heart".
Lets look at some of the words
used in Revelation. An example is the word "tree" or "trees". Notice
what Jesus states in Luke 21:29: "Behold the fig tree and all the trees."
For centuries we have accepted the fact that the "fig tree" is parabolic
language which designates the nation of Israel. If the "fig tree"
designates the nation of Israel, then obviously "all the trees" is speaking
of many more nations. (It is of interest and note that since 1948 many
nations have and are putting forth leaf.) The point that we need to understand
is that the term "tree" definitely conveys an abstract concept. It
designates a people group distinguished from another people group by ideology,
language, and culture. Do we disregard this abstract use of terms when
it comes to Revelation? Because Jesus uses the term “tree” in a parabolic
sense, in this prophetic passage, suggests very strongly that apocalyptic
literature is given to using terms in a parabolic sense. So to insist on
a literal understanding in Revelation could lead us into misunderstanding
what Jesus meant.
Mountain is another term used in Revelation.
Jesus uses it in Matthew 17:20. We are told that if we have the faith of
a mustard seed we can say to mountains: be removed, and it willl be so.
We have no difficulty in understanding this passage in an abstract sense.
Jesus is not telling us to use our faith to try and change the landscape.
So why do we insist on a literal meaning of the term in Revelation?
It would be more advantageous for us to establish what the term mountain
stands for when used in this abstract sense.
Daniel 2 tells us Nebuchadnezzar had
a dream. In his dream he saw a huge image that was destroyed by a stone.
Verse 35 informs us that this stone became a "great mountain, and it filled
the whole earth." A stone that becomes a mountain? Obviously an abstract
use of terms. We understand that stone to be Jesus. His first coming marks
the end of an era. However His coming also is the beginning of another
era. His coming results in the gospel, it becomes the mountain that fills
the earth. Thus the abstract term "mountain" is used to describe a belief
system, an ideology. This is so in a passage that is designated as apocalyptic
literature. So why do we insist on a literal meaning in Revelation?
Let's look at one more term, the word
"star".
Because we have seen John's reference in, Revelation 6:13, to "stars
falling from heaven" as literal we have envisioned natural phenomenon of
unprecedented proportions. However in doing so we arrive at conclusions
that are based on eisegesis rather than exegesis.
In Revelation 1:16 Jesus is pictured
as holding seven stars in his hand. In verse 20 these stars are said to
be the angels or pastors of the seven Churches. Thus the term "star" is
used to designate certain people, and that in the very beginning of Revelation.
That the term star is used in a symbolic sense
is also the case in non-apocalyptic literature. In Genesis 37:9 Joseph
has a dream in which he sees the sun, moon, and stars bowing before him.
The story indicates that the sun, moon, and stars stand for his father,
mother, and eleven brothers.
Thus it is indisputably clear that scripture uses terms in an abstract
or figurative sense. So how do we come to an understanding of the language
used in Revelation? The key to understanding Revelation is given in the
phrase: "The revelation of Jesus Christ". (Rev. 1:1) Since Revelation
is "the revelation of Jesus Christ" it would follow the precedent set by
Jesus while on this earth. When Jesus revealed anything concerning the
kingdom of God he spoke in parables. In Matthew 13:10 the disciples
asked Him why He did so?
Jesus replies: "because it is given unto you
to know the mysteries of the
kingdom of heaven, but to them it is not given."
So Jesus used parabolic language in order
to hide truth. Especially so when speaking about the mysteries of the kingdom.
Does Revelation deal with the mysteries of the kingdom? Most definitely!
It then undoubtedly follows that Jesus used parabolic language, symbols,
and images to convey the truth of the kingdom. To confine a parabolic term
to its literal meaning would then distort the truth conveyed by that word.
Therefore the approach in these studies will
be to see Revelation as a parable given by Jesus. When a symbolic meaning
is attached to a word, that meaning must remain consistent throughout Revelation.
For if symbolism does not remain constant throughout a text, then the symbolism
becomes meaningless.
Let's apply this principle to John's references
to various time sequences. John speaks of hours, days, months, as well
as "time times and half a time." The futuristic view takes the references
to days and months as literal. By doing so the events Revelation describes
are placed into a seven year time frame. Then all references to time,
such as "time times and half a time" are made to fit into this seven year
frame.
Obviously the phrase: "time, times and
half a time" suggests a parabolic reference to time. So if we wish to understand
the time sequence in Revelation, we must find out what "time times and
half a time" refers to.
The futuristic view brought the book
of Daniel alongside the book of Revelation in order to bring clarity, and
rightly so. Notice that Daniel makes references to time in much the
same way as John. Daniel 7:25 speaks of "a time and times and the dividing
of time." Daniel 12:11,12 refers to 1290 days as well as 1335 days.
This suggests that there is a parallel between John and Daniel's references
to time.
Obviously Daniel's reference to
seventy weeks designates 490 years. The rule being: one day equals a year.
This rule is verified and established by the historical events described
by Daniel. The angel that delivers the message concerning the events does
not tell Daniel how he is to understand the references to time. The angel
simply tells him "know and understand". (Dan 9:25) This implies that once
Daniel has established how to understand the time sequence he has found
the key for understanding the various references to time. Daniel is never
told that the key only applies in chapter 9. Therefore we are compelled
to apply the rule to the Angel’s every reference to time, unless
specified otherwise.
It is an angel that delivers the apocalyptic
message to Daniel as well as John. Daniel and Revelation contain
parallel references to time. Given these facts I maintain that the rule
of "one day equals a year" applies in Revelation, just like it does in
Daniel. To apply this rule to Revelation obviously puts the events described
in a totally different time frame than that of the futuristic view.
Applying the rule of "one day equals a year"
to Revelation would then mean Revelation speaks of events that span
a period of 2520 years. Taking the phrase "the time is at hand" to
mean that the events described began in John's day would then place the
half way point at about 1260 AD. The culmination of the events described
would then be about the year 2520.
At this point it is important to note the
words of Jesus: "And except those days should be shortened, there should
no flesh be saved; but for the elect's sake those days will be shortened."
(Matt 24:22) It is self evident from these words of Jesus that if the tribulation
would not be shortened none would survive. So accordingly Jesus said: "for
the elect's sake those days shall be shortened." Who and what was Jesus
talking about.
(Be a Berean![Acts 17:11] Here are some
questions to get you started: Who are the elect? Is the term “shortened”
to be understood literally or figuratively? If the tribulation lasts seven
years what is to be shortened? Why shorten the tribulation for the
sake of the elect if the elect are raptured before it happens?)
Lest someone discredit me because I've given
dates, I wish to make two observations.
First: In regard to the dates I have given note the word "about".
John doesn't give us a beginning date to the events he describes, that
of necessity demands approximate dates. To that let me add that if you
or I are taken up with trying to establish the exact date of Jesus' return
we are totally missing scriptures prophetic purpose. Revelation is not
given to inform us about the when, but the Who and what of its events.
First and foremost Revelation is the Revelation of Jesus Christ. Jesus
wanted "to show his servants things which most shortly come to pass." (Rev.
1:1; 22:6) So if we want to understand the things that are coming we better
get to know Jesus. Without knowing the Who – the when is immaterial.
Secondly: Much has been said about Matthew
24:36, and Acts 1:7, in that Jesus said it is not for us to know the day
or hour of His return. Let’s look at the verse in Acts then the one in
Matthew.
In Acts Jesus words are in answer to the disciples question: “will
you at this time restore again the kingdom to Israel?” (Acts 1:6) Jesus
replies: “it is not for you to know the times or the seasons.” The Greek
word for “know” in this text is a word which speaks of experiential knowledge.
(see Luke 1:18&34) So Jesus was telling his disciples that they would
not experience the restoration of Israel as a nation. They were not living
in that time or season. The return of Jesus is not part of the discussion
in Acts 1:7. The disciples asked a direct and pointed question, to which
Jesus gave a direct and pointed answer.
In Matthew 24:36 Jesus speaks to the issue
of His return. The Greek word for “know” in this text speaks of the complete
and total understanding of a situation. According to Jesus only God Himself
fully knows what is involved for Jesus Christ to return to this earth.
It is for this reason that Jesus said only His Father knows the day and
hour. For only God the Father fully and totally understands what is required
before His Son will return.
We associate scriptures reference to day and
hour as a reference to a certain date. We forget that God’s kingdom is
not subject to time, God is not looking for a certain date for the return
of His Son. His kingdom can’t be realized unless the fruit of it
is evident in our lives. So the return of Jesus is not tied to a certain
date but a specific and certain event. That event revolves around a person
– Jesus Christ – and if you’re caught up with a date you’re not caught
up with the King.
For this reason Paul saw it as unnecessary to write to the Thessalonians
concerning the times and seasons. (1 Thess.5:1) The Thessalonians were
totally and fully aware that Jesus was returning as a thief in the night.
Only those who lived a lifestyle described by Paul as “of the day” would
be ready for that coming.(1 Thess. 5:4,5) The imminence of Jesus’ return
is not sharpened by the passing of time. For the timing of His coming is
not the issue. The issue is our lifestyle and the effectual proclamation
of the gospel of the kingdom. (Matt. 24:14)
In Revelation Jesus informs the Church
of coming events in order that we would be prepared. However we the Church
came to understand the information Jesus gave us to be on a natural physical
plain. We failed to understand that God's Kingdom is first and foremost
a spiritual kingdom. Israel was the natural kingdom and race, while the
Church is His spiritual kingdom and race. (1 Cor. 15:45-49) She has been
called to walk in the Spirit. Until we come to realize that our authority
lies in a spiritual kingdom, the literal kingdom will escape us. Yes, the
Kingdom of God is ours, but we must exercise the authority of kings and
priests in order to attain it.
Revelation distinctly sets forth where the Church failed to exercise
her authority. As a result Satan was able to deceive and bring us under
bondage. The book of Revelation informs us in which areas Satan attacked,
and how he brought us under bondage. So Revelation is a book that gives
us insight into our failures in the past. With this knowledge we have the
means to make the required correction and thereby bring God’s kingdom into
reality in our lives. Be assured: the kingdom must be real in the Christians
life before it can become real in the world.
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