| Passage: Revelation 17-19 On Monday, December 17, 2018 (Last Updated on 1/7/2021), Yujin wrote, Revelation 17-18 If you have been keeping up with our journey through Revelation, you will recognize that we have completed the three major cycles of God's judgment on the unbelieving inhabitants of the earth (chapters 6-16), namely, the Seal, Trumpet and Bowl Judgments. These three cycles generally constitute what we term "the Great Tribulation." Every new cycle of judgment had heightened intensity and effect. Before each new cycle or at the end of a cycle, there was an intermission, where perspective and additional insight were given. So at the end of the Seal Judgments, we were introduced to the 144,000 sealed servants of Israel along with the multitudes saved out of the Tribulation. At the end of the Trumpet Judgments, a mighty angel testified that there would be no more delay to the culmination of God's judgments. Two witnesses from God testified to the mighty acts of God from the Old and New Testament. We learned the origin, purpose and future activity of the unholy trinity: the dragon, the beast, and the false prophet, particularly as they relate to Israel, the Christ child and the deception of the inhabitants of the earth. The Lamb and the 144,000 from in the Seal Judgments appeared again together at the end of the Trumpet Judgments, followed by a series of angelic witnesses, providing a last call for salvation, a proclamation of destruction on the adulterous city of Babylon, an eternal judgment awaiting on those who worship the Beast, and a final gathering of believers and bloody judgment of unbelievers. The Bowl Judgments ("seven last plagues") brought God's wrath to an end (Revelation 15:1). Indeed, there was unimaginable death and destruction that followed. As an example, "every living thing in the sea died" (16:3) and 100-pound hailstones fell on people (16:21). In keeping with the spirit of the Bowl Judgments, in chapters 17-18, final judgment is declared on "Babylon the Great," who is repeatedly described as the city with whom the kings and inhabitants of the earth committed adultery (Revelation 14:8; 17:2; 18:3; cf. Jeremiah 51:7). There is disagreement as to the identity of various symbols in these chapters, with some believing "Babylon the Great" represents Rome (John's contemporaries could best relate), others Jerusalem (in view of Revelation 11:8, where it is called "the great city"), and still others a reconstituted Babylon (because it is so named and find greatest Old Testament parallels, especially from Jeremiah 50-51). Some symbols are given some identification. For example, we are told that the seven heads on which the great prostitute sits represent "seven hills" (perhaps better, "mountains") and at the same time "seven kings" (17:9-10). One might surmise that these hills represent kingdoms or realms of authority. Again, we are told that the ten horns represent "ten kings" (17:12). We are also told the prostitute herself represents "the great city that rules over the kings of the earth" (17:18). She is named "Babylon the Great" (17:5). A good argument can be made that the name itself (i.e. "Babyon") is not "mysterious" or "symbolic" but rather "mystery," as it is used in other NT passages (e.g. Ephesians 3:2-6), suggests something previously unknown is being made known. So the angel tells John, "I will expalin to you the mystery..." (17:7). One of the mysteries concerning Babylon was why it was not destroyed in ancient times even to our day as Jeremiah had prophesied. Revelation reveals why. T he final destruction of Babylon is yet future. As you might guess, I incline to think that the woman, the great city, is not Rome, not Jerusalem, but literally Babylon, albeit a reconstituted, future Babylon, which would spiritually and economically rule the nations of the world. I have included some links at the bottom of my comments if you would like to further explore these chapters with this view in mind. Regardless of what you believe to be the identity of "Babylon the Great," the descriptions reveal her to be extravagant, idolatrous, murderous toward believers and destined for swift and complete destruction, such that all her suiters and dependents will be shocked and amazed. The completeness and finality of Babylon's destruction (18:21ff) end this extended description of her judgment and bring closure to an age-old question of Jeremiah's puzzling prophecy of Babylon's absolute destruction and desolation (Jeremiah 50:13, 39-40; 51:26, 29, 60-62), which history has yet to bear out. Finally, the remnant of believers are called out from the midst of Babylon's destruction, which again fulfills the prophecy of Jeremiah: Come out of her, my people, Come out of her, my people! As aweful as is the description of Babylon's destruction, it pales in comparison to the Lake of Fire, which describes the final un-resting place of all unbelievers, along with the dragon, the beast, the false prophet, death and Hades (Revelation 19:20; 20:10, 14; 21:8). We who believe in Jesus Christ as our Lord and Savior are rescued from this awful prospect of eternal torment: And this is the testimony: God has given us eternal life, and this life is in His Son. Whoever has the Son has life. Whoever does not have the Son of God does not have life" (1 John 5:11-12). Rejoice in Christ, dear brothers! Rejoice! Additional Resources:
Revelation 19 We are nearing the end of the Book of Revelation, and as you may have exprienced in class, there is increased confusion and contention about the meaning and significance of what is revealed to John. Even though we debate in class, I will try not engage the debate too much in my comments but present my perspective, which I hope you will search out for yourselves and come to your own conclusions. Coming off two chapters describing the judgment and sudden destruction of the great city of Babylon, described as an adulterous harlot and as a commercial mecca that corrupted the whole earth, chapter 19 begins with a celebration of God's justice in His judgment of the great city. Unlike the shock and mourning by the inhabitants of the earth, the saints in heaven rejoice because God has "avenged their blood," something they have longed for since the outset of God's judgments (cf. Revelation 6:10). The saints in heaven rejoice because God condemned those that martyred them and unlike the saints' limited suffering and death, the condemnation of Babylon will be eternal (19:3). The elders and living creatures before God's throne join in the hallelujah (literally "praise Yah[weh]" or "praise the LORD") chorus. The mysterious "voice from the throne" further stirs up this praise by encouraging all God's servants, from the smallest to the greatest, to join in. In response, an even louder chorus (19:6) resounds in praise of God's greatness. In this latter refrain there is mention of "the bride." She has been adorned with "fine linen," which represents "the righteous acts of God's holy people" (19:7-8). Who is the bride? Revelation 21 says that the bride is not a person or a people but a city: I saw the Holy City, the new Jerusalem, coming down out of heaven from God, prepared as a bride beautifully dressed for her husband (Revelation 21:2). One of the seven angels who had the seven bowls full of the seven last plagues came and said to me, “Come, I will show you the bride, the wife of the Lamb." And he carried me away in the Spirit to a mountain great and high, and showed me the Holy City, Jerusalem, coming down out of heaven from God (Revelation 21:9-10). Now, the city in Revelation 21 is beautifully adorned with gold and precious jewels as well as the names of the twelve tribes of Israel and the twelve apostles. If the bride is indeed the new Jerusalem, as it appears to be from the near context, could it be that the city will be adorned in such a way as to reflect the righteous acts of the saints who inhabit her? That is why we read that "fine linen (representing "the righteous acts of the saints") was given her to wear." Consequently, only those whose names are in the Lamb's Book of Life will inhabit the New Jerusalem (Revelation 21:27). This undestanding of the Bride as the New Jerusalem would help us to interpret the very next verse in Revelation 19, namely verse 9, where the angel says, "Blessed are those who are invited to the wedding supper of the Lamb!" If the Bride is the New Jerusalem, clearly every believer, Jew and Gentile, slave and free, rich and poor, all those whose names are written in the Lamb's Book of Life, would be among those invited to this wedding supper. No distinction would need to be made between Old Testament Jews, the Church, or Tribulation saints. This would be a post-Millennium Banquet, more fully described and fulfilled in Revelation 21-22. This understanding of the Bride is consistent with Jesus' Parable of the Great Wedding Banquet in Matthew 22:1-14. In the parable, both Israel and Christians seem to be represented as "guests," where Christ is the groom and the bride is undisclosed. Again, when Jesus speaks about the Great Banquet in Matthew 8:11-12, those who participate, including the Old Testament Patriarchs, appear to be guests. Consequently, the Church is never directly called the "bride" of Christ although some may see allusion to it in Ephesians 5:22-33. But even in this text the church is called "the body of Christ," and to see both the Church as "body" and "bride" would be a confusing mixture of metaphors. We made one final observation from Revelation 19:10, where the angel prevents John from falling down and worshipping him. Clearly John was so moved by the amazing sights and revelation, that he felt compelled to worship the being that brought it to him. The angel, though glorious, reminds John that he is also only a servant of God, bearing testimony with him to Jesus, who is the spirit (perhaps essence, focus, goal) of all prophecy. John, like many of us, may have been slow to understand, for he tries to worship another angel and is prevented in Revelation 22:8-9. We are to worship God alone! Revelation 19:11-21 describes the pre-Millennium second coming of Christ with His army of saints to conquer the unbelieving leaders and inhabitants of the earth, who have the mark of the beast and worship its image. A rider on a white horse is described. Clearly Jesus is in view. The eyes like blazing fire recall the description of Christ in Revelation 1. The "many crowns" represent ultimate authority. He is called by the Messianic title: "King of Kings and Lord of Lords." His name is "the Word of God," which reminds us of John 1:1, where John declares that Jesus is the Word. His robe dipped in blood signifies his death on the cross. The expression "he will rule them with an iron scepter" is a Messianic description from Psalm 2. He has a Name only known to Himself, which recalls the glorious Name that Jacob, when wrestling with God, sought to know but was told that he could not comprehend. The rider is called "Faithful and True," which accurately depicts Christ. He has a sharp sword coming out of his mouth, which again reminds us of the description of Christ in Revelation 1. Also, after the description of Christ, we are told an angel speaks. If the rider was simply an angel, the text would have said, "another angel..." Although the beast gathers the kings of the earth and their armies to war against the rider and the his army of saints, there is not much of a battle. An angel calls carnivorous birds to "the great supper of God," where they will feast on the flesh of these very kings of the earth and their armies. The beast and false prophet are captured and thrown alive into the Lake of Burning Sulfur. And the unbelieving people are killed by the sword from Jesus' mouth and their flesh become food for birds. Brothers, followers of our conquering hero, Jesus Christ, let us gain confidence to live boldly for Christ in our time, as we look forward to a new heaven and a new earth and a new Jerusalem, where we will live with Christ in the paradise of God forever. |
| Passage: Revelation 17-19 On Wednesday, January 8, 2014, Yujin wrote, For God has put it in their hearts to execute His purpose (Revelation 17:17). In this short explanation we can understand why nothing can succeed against the Lord. As Solomon also observed, There is no wisdom, no insight, no plan God is in control. If anyone thinks differently, God can even direct their thoughts so that they will agree. Just because God gives His creatures a measure of freedom does not mean that they can now challenge the Creator. Unlike everything else, God is the only One that is indestructible. We are God's people; therefore, if God is for us, nothing can effectively be against us. So Paul writes, If God is for us, who can be against us?...Who will bring any charge against those whom God has chosen? It is God who justifies. Who then is the one who condemns? No one (Romans 8:31,33-34). The logic behind this safety in the Lord is that the very ones that threaten us were also created by God. They are also subject to His sovereign rule and providence. Isaiah describes it this way: See, it is I who created the blacksmith God created the blacksmith that forges the weapons. God created the destroyer that uses these weapons to wreak havoc on God's people. Therefore, they are all subject to God's sovereign will. That is why He can confidently declare, "No weapon forged against you (i.e. God's people) will prevail..." If God is for us, who can be against us?! Even if God allows the destroyer to kill our bodies, they cannot touch our souls. This is what Asaph came to understand when frustrated by the prosperity of the unbelieving wicked: Yet I am always with you; Asaph understood the awful final destiny of unbelievers. He recognized that he, as a believer, was not living for the temporary experience of earthly prosperity. He was awaiting eternal glory. This is also why Jesus told His disciples, Do not be afraid of those who kill the body but cannot kill the soul. Rather, be afraid of the One who can destroy both soul and body in hell. Are not two sparrows sold for a penny? Yet not one of them will fall to the ground outside your Father’s care. And even the very hairs of your head are all numbered. So don’t be afraid; you are worth more than many sparrows (Matthew 10:29-31). Friends, our confidence is in a sovereign God, who has numbered the very hairs of our heads. We do not serve a God who is only a Ying or a Yang in some cosmic power struggle between equally powerful forces. He stands above such powers, so that both Yin and Yang are subject to His will. No weapon can be forged against Him because every weapon is under His command. The Destroyer cannot seriously challenge Him because even the Destroyer is subject to his Creator's every whim. The real question, perhaps the hardest question, is not how God prevails but why He has both fashioned and managed the universe in this way. Why the power struggle? Why the suffering, of which He Himself took part? Certainly God could have done everything differently. He could have just begun with the heavenly utopia, which is presently the future hope of every child of God. Why allow so many generations to stumble over the Law, which could not justfy anyone? Since Christians will ultimately be made righteous in Christ, why not decree it directly rather than require the cross? Why tie hope to the preaching of the Gospel by people? It takes time to spread the Gospel, some fail to do it, and many die never having heard it even once. The "why" is truly hard to grasp and understand but not the "what" and "how". Even though God's reasons are beyond our discovery, we can, nevertheless, exalt in what He has accomplished for us and promised to us. And we know how He is able to do it, and we can have absolute confidence in this. He achieves His will through His sovereign power. As the CEV translates in the repeated antiphonal chorus: God’s love never fails (Psalm 136). |
| Passage: Revelation 17-19 On Tuesday, January 8, 2013 (Last Updated on 1/8/2014), Yujin wrote, The beast, which you saw, once was, now is not, and yet will come up out of the Abyss and go to its destruction. The inhabitants of the earth whose names have not been written in the book of life from the creation of the world will be astonished when they see the beast, because it once was, now is not, and yet will come (Revelation 17:8). This is a kind of backhanded evidence for election. It speaks of those that are not elect. They too were known from "the creation of the world." They are spoken of in the process of elimination. In other words, if their name is not in the book of life from the creation of the world, then they are not one of the elect. Now, this does not necessarily negate all freedom of choice for them; however, it does confirm other Scriptures, which demonstrate clearly that no one will choose God apart from God's choosing them (e.g. Romans 3:10-18). This verse also affirms God's specific predestination of invididuals, against those that would espouse some corporate predestination, for "names" signify unique identities. Individual names were written in the Book of Life from the creation of the world. If individuals are so chosen, where is there any room for "free will" in salvation? There is none. While there is possibly free will in condemnation, there is no possibility of it in salvation. Every person that comes to faith have been predetermined to do so from the creation of the world. All who dwell on the earth will worship him, everyone whose name has not been written from the foundation of the world in the book of life of the Lamb who has been slain (Revelation 13:8, but alternative reading possible: "Lamb who has been slain from the foundation of the world"). He who overcomes will, like them, be dressed in white. I will never blot out his name from the book of life, but will acknowledge his name before my Father and his angels (Revelation 3:5). “Then the King will say to those on his right, ‘Come, you who are blessed by my Father; take your inheritance, the kingdom prepared for you since the creation of the world (Matthew 25:34). For he chose us in him before the creation of the world to be holy and blameless in his sight. In love he predestined us for adoption to sonship through Jesus Christ, in accordance with his pleasure and will (Ephesians 1:4-5). Friends, why are some people so opposed to the doctrine of election when it is so clearly and fully expounded in Scripture? I can think of a couple of reasons: (1) Ignorance - These people just don't know the whole counsel of Scripture very well. This is not a bad place to be, for if this is the only hindrance, then after further study of God's Word, they will be enlightened (cf. Romans 10:1). (2) Arrogance - These people are offended by the notion that they cannot freely choose God. This is a worse place to be, for these people have a too-high view of themselves, so that unless God first humbles them, they will never believe as they ought to believe. The Bible says that the cross is a stumbling block, particularly to Jews, whose minds were fixed on a merit-based salvation (Romans 9:30-33). But in what sense did they stumble? They were commanded to obey the Law to achieve right standing with God. It did not dawn on them that this was impossible. Why would God command something that they could not do? But the Law was given to show their inability and to draw them to Christ. Today, I believe many believers are also stumbling. They are commanded to believe in Jesus to receive right standing with God. Like the Jews, these believers cannot fathom the notion that this is impossible, even though the Bible clearly says that as the cross is a "stumbling block" to Jews, it is "foolishness" to Gentiles (1 Corinthians 1:23). So, in a sense, only fools would believe. Why would God command something that they could not do? But even with respect to faith, people are shown to fall short: Even after Jesus had performed so many signs in their presence, they still would not believe in him. This was to fulfill the word of Isaiah the prophet: “Lord, who has believed our message For this reason they could not believe, because, as Isaiah says elsewhere: “He has blinded their eyes Isaiah said this because he saw Jesus’ glory and spoke about him (John 12:37-41). But many still stumble over the NT stumbling block of faith, seeing it as a work of free-will, rather than as it truly is, a sovereign gift of God (Ephesians 2:8-9). But those that truly understand will boast in God alone, acknowledging their depravity, which negates not only their ability to achieve good works but even to believe in the Gospel (Romans 10:16-17). Considering the matter of the bondage of our wills, here is a good reading I came across from a website that I recommend called http://www.monergism.com: When the question of free will arises, it is imperative that we define our terms very carefully. By “free,” do we simply mean that we make real choices apart from external coercion, or do we mean that we can choose any theoretically possible option, without being necessarily constrained by our natural inclinations, prejudices, and desires? If we mean the former, then the term “free” is unnecessary and misleading, for real choice without external coercion is part of the very definition of “will”. If I make any choice at all, I do so willingly, because it is what I want to do; I am not constrained from the outside, and therefore, I cannot say in my defense, “Something took control of my body and forced me to do what I didn't want to do – I'm not to blame!”. No, whatever I have done, I have done willingly, and I am responsible to God for my actions. John Calvin has very adeptly expressed these truths in his treatise on the Bondage and Liberation of the Will:
------------------- At this I fell at his feet to worship him. But he said to me, “Don’t do that! I am a fellow servant with you and with your brothers and sisters who hold to the testimony of Jesus. Worship God! For it is the Spirit of prophecy who bears testimony to Jesus.” (Revelation 19:10) The expression "For it is the Spirit of prophecy who bears testimony to Jesus" (NIV 2010) is normally translated more literally, "For the testimony of Jesus is the spirit of prophecy" (NIV 1984). The newer NIV translation tries to interpret a little more, suggesting that the Holy Spirit is the One who bears testimony to Jesus, and it is the same for the angel as well as for John and his Christian brothers and sisters. They are merely vehicles to convey the testimony of Jesus, so, therefore, worship ought to be reserved for God alone. Now, some have tried to argue from this text that all prophecy bears testimony to Jesus. This would be very hard to support without really mangling certain passages of Scripture. I think the newer NIV translation provides a good limitation for the scope of this verse. The apostle Peter provides the precedent for seeing "Spirit" (as in Holy Spirit) instead of "spirit" (small "s") here: For prophecy never had its origin in the human will, but prophets, though human, spoke from God as they were carried along by the Holy Spirit (2 Peter 1:21). This also makes good sense of the context of the passage in Revelation, where the angel was explaining to John why he ought not to be worshipped, and only God ought to be worshipped. While they (i.e. angels, John, Christians) are all giving testimony to Jesus, the prophetic word originates in God, even the Holy Spirit. Notably, the text does not say that all prophecy gives testimony to Jesus; therefore, the realm of prophecy in view is probably the scope covered within the context of the Book of Revelation. And even if a larger scope is in view, this still does not necessitate our seeing Jesus in every prophecy, as some do, I believe, in error. |
| Passage: Revelation 17-19 On Sunday, January 8, 2012, Yujin wrote, Friends, Revelation 17-18 speak of "the great harlot" and "Babylon the great." Throughout history, there have been various interpretations. Historically, the most popular explanation has been to see these as a reference to Rome. However, recent scholarship has brought this association into serious question. I recommend to you two PDF resources that I have uploaded to this site that make the case for seeing these as a reference to a literal and future Babylon: Get the articles here. |