Introduction
Throughout its history the Seventh-day
Adventist Church has seen the message of Revelation as important. It has played
an important part in bringing many, including myself, into the church. Sadly,
the Adventist church, along with the church at large, is in decline in many, if
not all, developed nations. Many people, while still believing in the existence
of God, no longer see the church as relevant. The rising interest in New Age,
eastern and aboriginal spiritualties provide evidence that interest in
spiritual things is not dead. Is it possible the church is not reaching these
people because we have not responded to the times in which we live? On
reflection, it seems our traditional approach to Revelation, and evangelism in
general, has been to answer questions that are asked by those with a church
background. As decreasing numbers of the community have this background our
appeal is to an ever-diminishing population.
Is it possible Revelation has a message
that will give us a new appeal to a world searching for answers to major
social, economic and environmental problems? According to Roxburgh (p.40),
people today are looking for “some unified theory that connects and explains
everything in the universe.” I believe Revelation does this.
The Old Testament makes a direct connection
between the spiritual condition of the people and the condition of the land.
Sin, as seen in idolatry, bloodshed and disregard of the marginalised, lead to
environmental decay. A turning back to God precedes the healing of the land.
This connection was clearly outlined as part of the covenant relationship
between God and Israel. By drawing on the images of the Old Testament covenants
Revelation explains the underlying causes of the problems the world now faces
and provides us with the only real solution.
This paper does not attempt to fully
explore Revelation. I have concentrated on the seals, trumpets and plagues.
Issues such as the identity of the different beasts, Babylon and the like have
not been addressed.
Universal Theme
The language of Revelation is universal. It
refers to “all peoples of earth” (1:7); “men ... from every tribe ... language ... people and nation” (5:9); “every creature in heaven and on earth
and under the earth and on the sea, and all that is in them” (5:13). The angel
of chapter 10 stands “on the sea and on the land” and raises his right arm to
heaven” (10:5). In chapter 13 we see the earth beast and the sea beast who take
their authority from the dragon who, in chapter 12, is cast from heaven. (See
also 12:6; 13:7,16; 171,2; 18:9-17). While the Old Testament prophets addressed
themselves mainly to the issues of Israel and her immediate neighbours, the
message of Revelation is universal.
God the Creator
Revelation affirms God as creator of all
things:
- “for you created all things and by your will they were created and have their being” (4:11);
- “who created the heavens and all that is in them, the earth and all that is in it, the sea and all that is in it” (10:6); and
- the first of the three angels of 14:6-12 calls all people to worship “him who made the heavens, the earth, the sea and the springs of water.” (14:7).
Satan Reigns on Earth
In the vision of chapters 4 and 5, God is
seen on His throne receiving the worship of heavenly beings. He does not,
however, reign on earth. With the sounding of the seventh trumpet comes the
proclamation that “The kingdom of the world has become the kingdom of our Lord
and of his Christ, and he will reign for ever and ever” (11:15). The time that
God takes His “great power” and begins “to reign” (11:17) coincides with the judgment
of the dead, the rewarding of the saints and the destruction of “those who
destroy the earth” (11:17,18).
God, because He “is the Lord God Almighty,
who was, and is, and is to come” (4:8), and because He is the creator of all,
possesses the authority that comes from His being. We find Satan, the dragon,
also has power, and a throne, and great authority (13:2). This he gives to the
sea beast. The dragon is worshipped by the peoples of earth through the agency
of the sea beast (13:4). The beast’s authority is exercised over all
inhabitants of earth. He wars against the people of God and conquers them for
the time allotted to him. He is worshipped by all but those that remain
faithful to God (12:5-8).
The sea beast exercises “all the authority
of the first beast on his behalf” (13:12). It is this second beast that
enforces the worship of the first and is given power to give life to the image
of the first beast (13:12-17).
Satan, through his two agents, exercises
authority over the earth. He wars against God and God’s faithful servants. This
conflict is central to Revelation. It leaves no room for neutrality, for we
either serve God or the beast (13:8). The conflict is resolved with the
restoration of God’s authority and the destruction of evil.
The Daniel Connection
Babylon was the first of four empires
represented in Nebuchadnezzar’s dream in Daniel 2. Daniel says to
Nebuchadnezzar in 2:37,38: “The God of heaven has given you dominion and power
and might and glory; in your hands he has placed mankind and the beasts of the
field and the birds of the air. Wherever they live, he has made you ruler over
them all.” Compare this with Genesis 1:26,28. The dominion, or authority to
rule, given Adam and Eve is now given to Nebuchadnezzar. This authority is
passed from Babylon to each of the powers that follow (7:6,12). The heavenly
court sits, strips the final beast of his power, and hands dominion over to
“one like a son of man” and the saints of the Most High (v26,14,27).
In the Presence of God
While the scene of Daniel 7:9-14 is
different to that portrayed in Revelation 4 and 5, there are some significant
parallels.
DANIEL 7:9-14
|
REVELATION 4 AND 5
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Thrones
are set in place. The “Ancient of Days” takes His seat (v9).
|
God
is seen sitting on a throne. Twenty-four other thrones are placed around
God’s throne on which sit twenty-four elders (4:2-4).
|
“Thousands
upon thousands attend him: ten thousand times ten thousand stood before him”
(v10)
|
“... thousands upon thousands,
and ten thousand times ten thousand” angels surround the throne (5:11)
|
“books
were opened” (v10)
|
A
scroll (or book), sealed with seven seals is seen. Only one is judged worthy
to open the seals and the scroll (5:1-5,9)
|
“... one like a son of man” comes with the clouds of heaven. He is led
into the presence of “the Ancient of Days” to receive “everlasting dominion”
(v13-14).
|
A
Lamb is seen “standing in the center of the throne” (6:6). The Lamb
represents Jesus. The time comes in Rev. 11:15 when He “will reign for ever
and ever.”
|
In Daniel’s vision, the court is seated and
books are opened (7:10). The opening of the books in the court setting implies
an examination of the records. In Revelation 6 the Lamb opens the first six
seals. This action also implies an examination of the records. Before examining
the content of the seals we turn our attention to the subject of God’s
covenants.
God’s Covenants
Two Old Testament covenants are significant
to an understanding Revelation.
God’s Covenant with Noah
Following the flood God made a covenant with Noah, his sons, their
descendants, and all life on earth (Gen. 9:9). This was an everlasting covenant
(v12,16). The rainbow was given as the sign of this covenant (v17). Although it
lacks the complexity of the later covenant established at Sinai, it must be
remembered that Noah and his family knew the evil that caused the flood.
Although it lacked the detail of the
Sinaitic covenant, God stated He would hold accountable those who took human
life, whether they be human or animal (v5,6). It can be argued that legally God
cannot hold all humanity accountable for transgression of the Sinaitic covenant
as this was made with the people of Israel. All life however is accountable to
the Noahic covenant. Later revelation informs us that those who stumble in one
point of the law are guilty of breaking it all (James 2:10). Love is the fulfilment
of the Law (Matt. 22:37-40; Rom. 13:10). Our failure to love others takes from
them that which is ultimately necessary for life. We have all acted in ways
that destroy life and are therefore accountable to God.
Revelation recalls this covenant in two
places. John saw a rainbow encircling the heavenly throne in chapter 4:3. The
mighty angel of 10:1 has a rainbow above his head.
Revelation’s first audience was the early
church confronted with the demands of emperor worship (NIV Study Bible,
p.1923). It encourages believers to remain faithful and carries the assurance
God will intervene to bring evil to an end. The NIV has 13 references to judgment
in 12 Bible verses (6:10; 11:18; 14:7; 16:5,7; 18:8,20; 19:2,11; 20;4,12,13).
Following the introduction of chapter 1, the seven letters are primarily
pastoral in content. Chapters 4 and 5 lead into the seven seals. Judgment is
introduced in 5:10 where the martyrs under the altar ask how long it will be
before God judges those who have shed their blood. The remainder of the book
deals with God’s care of the saints, the outworking of evil, and judgment on
behalf of God’s people. Before the book deals with these themes we have the
vision of God in heaven and a reminder of the everlasting covenant made with
all life on earth.
The angel of chapter 10 makes the
announcement: “There will be no more delay! But in the days when the seventh
angel is about to sound his trumpet, the mystery of God will be accomplished, just
as he announced to his servants the prophets” (6,7). When the seventh trumpet
sounds voices in heaven are heard proclaiming: “The kingdom of the world has
become the kingdom of our Lord and of his Christ, and he will reign for ever
and ever” (11:15). It is at this time God begins to reign, the dead judged,
God’s servants rewarded, and those who destroy the earth destroyed (11:16-18).
God judges those who have violated the Noahic covenant.
The Sinaitic Covenant
Following the above announcement of judgment, the heavenly temple is
opened and the ark of God’s covenant is seen (11:19). Chapter 15 is the prelude
to the seven last plagues. These are called last “because with them God’s wrath
is completed” (15:1). The angels with the plagues come out of “the temple, that
is, the tabernacle of the Testimony” (v5). Clear reference is made to judgment
in 15:4 and 16:5,7.
Central to God’s covenant made with Israel
at Sinai were the Ten Commandments. These are referred to as “the words of the
Covenant” (Ex. 34:28) and the “Testimony” (Ex. 31:18; 32:15; 34:29). The
“Testimony” was placed in the “ark of the Testimony” (Ex 25:10-22). This was
placed in the inner apartment of the tabernacle, the “Most Holy” place (Ex.
26:33,34).
The covenant involved more than the Ten Commandments
– it was obedience to all that God commanded (Ex. 19:5; Lev. 26:9,15). It
embraced every aspect of national life. Sacrifices, days for religious
observance, diet and civil law were all mandated. In addition to the Ten
Commandments we find reference to “the Book of the Covenant” (Ex.24:7). This,
it seems, are the words of Exodus 20:22-23:19 (NIV Study Bible footnote, Ex.
24:7). The Bible also records that Moses wrote “in a book the words of this law
from beginning to end” (Deut. 31:24). According to the NIV Study Bible, this
was Deuteronomy 1:1 – 31:24 (footnote, v.24). The “Book of the Law” as this was
called was placed next to the Ark of the Covenant (v26). It must also be seen
as an integral part of the covenant. As with the Noahic covenant, Revelation
makes a clear connection between the Sinaitic covenant and God’s judgment.
We will return to this theme later.
Blessings and Curses
Leviticus 26 and Deuteronomy 28 contain a
list of promised blessings for continued faithfulness to the covenant and the
curses that would befall the people if they were unfaithful. Basically
speaking, faithfulness would result in prosperity, security, health, and
fertility of both the land and the womb. The people would enjoy the fruits of
their labor.
Unfaithfulness to the covenant,
demonstrated by their failure to obey the instructions God had given them,
would result in the destruction of the land and their expulsion from it. Note
the following:
“I will turn your cities into ruins and lay waste your sanctuaries, and I will take no delight in the pleasing aroma of your offerings. I will lay waste the land, so that your enemies who live there will be appalled. I will scatter you among the nations and will draw out my sword and pursue you. Your land will be laid waste, and your cities will lie in ruins” (Lev.26:31-33).“Your carcasses will be food for all the birds of the air and the beasts of the earth, and there will be no one to frighten them away.” (Deut. 28:26).“He will bring upon you all the diseases of Egypt that you dreaded, and they will cling to you. The LORD will also bring on you every kind of sickness and disaster not recorded in this Book of the Law, until you are destroyed” (Deut. 28:60, 61).
Note:
The KJV and 1901 ASV use the word “plague” in v. 61 in place of the word
“disaster.”
Following is a summarised list of the
curses in Leviticus 26:
- God would send "sudden terror, wasting diseases and fever" that would destroy sight and drain away life. Their enemies - enemies that would defeat them because God had set His face against them - would eat the crops they planted (v14-17).
- If they failed to respond after this, they would be punished for their sin seven times over. Their stubborn pride would be broken, The sky would be like iron, the ground like bronze. The soil would not produce its crops or the trees their fruit (v18-20).
- Continued hostility would result in their afflictions being multiplied seven times over. Wild animals would come amongst them, taking their children and cattle and making them so few in numbers that their roads would be deserted (v21-22).
- If they continued in rebellion God would be hostile toward them and afflict them for their sins seven times over. He would bring the sword against them to avenge the breaking of the covenant. As they would withdraw to their cities He would send a plague among them and they would be given into enemy hands. Their food supply would be cut off and they would know hunger (v23-25).
- If they still failed to listen and continued their hostility against God, He would continue to be hostile toward them. They would be punished for their sins seven times over. They would eat the flesh of their children. Their high places and incense altars would be destroyed. Their dead bodies would be piled on their lifeless altars. Their cities and their land would be laid to waste - the devastation of such would appall their enemies. They would be scattered among the nations. The land would lie desolate and would enjoy the Sabbaths it did not have when the people lived in it. Those who were left will be in constant fear of their enemies (v27-39).
- God promised not to forget His covenant. If, in the land of their enemies, they confessed their sins and humbled themselves, God would not destroy them or reject them completely (v40-46).
The afflictions that would come on the
people were designed to act as a warning. The language - "If after all
this," "If you remain hostile," "If in spite of these
things," etc. implies opportunity to repent. Continued rebellion leads to
ever-increasing suffering. Despite this, God continues to hold out the promise
of redemption (v40-46).
The Seven Seals of Revelation (6:1 – 8:5)
The Four Horsemen (6:1-8)
The four horsemen can be seen to represent
a natural sequence of events – conquest, bloodshed, famine and death.
Conquest (v2)
The spirit of conquest is alien to the
principles of God. God’s covenant with Israel contained provisions to protect
the weak and disadvantaged – for example, cancellation of debt accompanied by a
generous payment to the indebted (Deut. 15:12-15), the return of the land to
the family to which it had been originally granted every fifty years (Lev.
25:8-17), allowing the poor to glean from the harvest (Lev. 19:9,10), and a
prohibition on charging the poor interest (Ex. 22:25). God’s attitude to
conquest is summed up in the words of Isaiah 5:8 – “Woe to you who add house to
house and join field to field till no space is left and you live alone in the
land.”
Bloodshed (v3)
Warfare and bloodshed are the natural
consequence of conquest. Bloodshed requires God to act. In the covenant made
with Noah God stated He would demand “from each man ¼ an accounting for the life of his fellow man” (Gen. 9:5).
“Bloodshed pollutes the land” (Num. 35:33). The KJV says “defileth.” The Hebrew
conveys the idea of profaning, defiling, polluting or corrupting (Enhanced
Strong’s Lexicon). In Revelation 11:18 the time comes for God to destroy “those
who destroy the earth.” The KJV gives as an alternate translation “corrupt the
earth.” The Greek allows either translation (Enhanced Strong’s Lexicon).
Numbers 35:33 states “atonement cannot be
made for the land on which blood has been shed, except by the blood of the one
who shed it.” The KJV uses the word “cleansed.”
Psalm 106:38 refers to “innocent blood.” Shedding of “innocent blood”
desecrates, or pollutes, the land. The blood of the martyrs seen under the
fifth seal (v9) is innocent blood. Their blood has defiled, or corrupted the
earth. In order for the earth to be purified, or cleansed, the blood of the
guilty must be shed. The execution of Divine justice (11:18) cleanses the
earth. Atonement is made for the innocent blood of the martyrs.
Famine (v5,6)
‘“Wheat,” “barely,” “oil” and “wine” were
staple foods in ancient times. ¼ Price
ceilings were often established by law, especially in times of scarcity’
(Maxwell, p.180). The prices given in v6 were inflated “at least ten times
their normal level” (NIV Study Bible footnote). Food shortages are common in
times of war. Inflated prices for basic necessities have their greatest impact
on the poor – a group identified in the Bible as being the special concern of
God.
Death (v7,8)
The fourth rider is named Death, and is
accompanied by Hades. Together “They were given power over a fourth of the
earth to kill by sword, famine and plague, and by the wild beasts of the earth”
(Rev 6:8). The sword and the famine connect the events of this seal to that of
the two previous.
As a reward for obedience, God promised to
remove wild beasts from the land (Lev. 26:6). Disobedience would result in wild
animals coming against the people, robbing them of their children and their
cattle, and making them so few in numbers that their roads would be deserted
(Lev. 26:22). Additionally, the sword, famine and plague would be their lot
(Lev. 26: 25,26).
The events of the fourth seal are not
universal or final (Rev. 15:1). They, along with the sword and famine of seals
two and three, are the first references in Revelation to the curses that would
befall the land and the people of Israel as a consequence of unfaithfulness to
the Divine covenant. This connection to the curses and plagues God warned would
come upon a disobedient people is seen throughout the remainder of Revelation.
The Last Seals
Persecution
The fifth seal is opened. John sees “under
that altar the souls of those who had been slain because of the word of God and
the testimony they had maintained. They called out ... “How long, Sovereign Lord ... until
you judge the inhabitants of the earth and avenge our blood?” (6:9,10). While
the history of the four horsemen has been one of rebellion against God, there
have been those who have remained faithful. As these have stood opposed to the
spirit of conquest, bloodshed and all that follows, they have been persecuted
for the stand they have taken. Although they are told to “wait a little longer”
(6:11), their plea is not ignored.
Judgement
The symbolism of the sixth seal is similar
to that used in the Old Testament to describe God’s coming in judgement (see 2
Sam. 22:8-16; Isa. 2:19,21; 13:10; 34:4; Eze. 32:7,8; 38:17-23). In the context
of the seven seals, God is coming to judge the earth for violation of the
covenant and to avenge the blood of the saints.
The Seventh Seal
Chapter 7 provides an interlude between the
sixth and seventh seals. The servants of God are sealed and there is a vision
of the righteous “standing before the throne and in front of the Lamb” (7:9).
With the opening of the seventh seal we are introduced to the seven trumpets.
Before these judgements fall on the earth, God’s people are sealed. Christians
will not be immune from the effects these judgements have on the earth. Col.
3:1-4 states: “Since, then, you have been raised with Christ, set your hearts
on things above, where Christ is seated at the right hand of God. Set your minds
on things above, not on earthly things. For you died, and your life is now
hidden with Christ in God. When Christ, who is your life, appears, then you
also will appear with him in glory.” Since our life is “hidden with Christ” we
have the assurance of eternal life and of His continual presence through
adversity. This is the message of chapter 7.
Ford (Daniel, p 303) refers to the
“principle of repetition and enlargement characterizing the prophecies of
Daniel and Revelation.” At the conclusion of the events of the sixth seal the
people of earth endeavour to hide from God and the Lamb, “for the great day of
their wrath has come” (6:15-17). This implies the second coming of Christ. The
first six of the seven trumpets do not imply a final judgement and must, therefore,
occur before the events of 6:15-17. The trumpets are best seen as amplifying
the symbolism of the seals.
Comment
In conquest and bloodshed we see the spirit
of rebellion against the principles of God’s law. As the seals are opened we
also are reminded of the curses that would befall Israel as she defied the
covenant stipulations. We see portrayed symbolically sin and its consequences.
The Trumpets and Plagues
Seven, the number of completeness, occurs
52 times in Revelation. With the eradication of sin, the creation of the new
earth, and the ushering in of the Kingdom of Righteousness, God’s work of
redemption is completed. Revelation assures us of this reality.
We turn our attention to the seven trumpets
and seven plagues of Revelation. The trumpets must sound and the plagues be
poured out before God’s work is completed. As can be seen from the comparison
below, there are parallels and differences between the events described under
the trumpets and the plagues.
TRUMPETS (8:6-9:21;
11:15-19)
|
PLAGUES (15:1-16:21)
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hail and fire mixed with blood hurled to
earth ‑ a third of the earth, trees and grass burned up.
|
poured out on land ‑ ugly and painful
sores on the unsaved.
|
huge mountain all ablaze hurled into sea ‑ third of sea turns
to blood, third of creatures die and third of ships destroyed.
|
poured out on sea ‑ it turns to blood
like that of a dead man and everything in it dies.
|
a great star, blazing like a torch, falls
on the rivers and springs of water ‑ they turn bitter and third of people die
|
rivers and springs of water become blood –
God’s judgments proclaimed just and true for He has given blood to drink to
those who have shed the blood of the prophets.
|
third of sun, moon and stars struck so
that they turn dark ‑ third of day and night without light
|
sun given power to scorch the people with
intense heat ‑ they curse God who has power over the plagues but refuse to
repent and glorify Him.
|
star falls to earth with key to the shaft
of the Abyss ‑ smoke rises from Abyss and darkens the sun and sky – locusts
with power like scorpions come from the smoke ‑ they torture those who do not
have the seal of God but do not harm the grass, plants or trees. Men seek death but it alludes them.
|
poured on the throne of the beast ‑ his
kingdom turns to darkness ‑ men gnaw their tongues in agony and curse God
because of their pains and sores but refuse to repent for what they have done
|
release of the four angels bound at the
river Euphrates ‑ they kill a third of mankind by plagues of fire, smoke and
sulphur ‑ rest of mankind not killed by these plagues but do not repent of
their sins
|
the water of the river Euphrates dries up
to prepare the ways for the kings from the East. Three evil spirits like
frogs come from the mouth of the dragon, beast and false prophet ‑ these
perform miraculous signs ‑ they gather the kings of the whole world for the
battle "on the great day of God Almighty
|
announces that the time has come for the
kingdom of world has become the kingdom of God, that the time has come to
reward the faithful and destroy those who destroy the earth – God’s temple is
seen, the ark of His covenant, and there are flashes of lightning, rumblings,
peals of thunder, an earthquake and a great hailstorm
|
bowl poured out in the air ‑ from the temple
a voice proclaims "It is done" ‑ flashes of lightning, rumblings,
peals of thunder and a severe earthquake unlike any other ‑ splits the great
city into three parts ‑ cities of the nations collapse – Babylon receives her
cup filled with God’s fury ‑ islands flee, no mountains found – huge hailstones
fall on men who curse God.
|
A major difference between the two is their scope. Throughout the record of the seven trumpets we read “a third.” The trumpets affect a third of the earth, a third of the waters, a third of the heavenly bodies, and a third of mankind is killed. These judgments are not complete or universal. The seven plagues are. With these, “God’s wrath is completed” (15:1). The entire earth and its inhabitants experience the wrath of God. Other differences will be discussed shortly.
The Covenant Connection
The seven trumpets are introduced with the
opening of the seventh seal (8:1-5). We see an angel with a golden censer. With
this he offers incense along with the prayers of the saints “on the golden
altar before the throne” (8:3,4). This alludes to the Old Testament tabernacle
(Heb. 9:4). The throne, encircled by a rainbow, was seen previously in chapter
4:3. Both the Old Testament tabernacle and the rainbow are reminders of God’s
covenants. In 11:19 the Ark of the Covenant is seen following the sounding of
the seventh trumpet. The angels with the seven last plagues come out of the
temple in heaven, “that is, the tabernacle of the Testimony” (15:5,6).
The Gospel Call
Let’s look at the period between the
trumpets and the plagues. Chapters 12:1 to 14:13 take us to the heart of the
rebellion against God’s covenant. There is war in heaven. The dragon, or Satan,
is hurled to the earth along with his angels. Although this calls for rejoicing
in heaven, for earth it means great woe (12:12). The dragon is unable to
destroy the male child born of the woman (the woman representing the believing
community, her child the Messiah) and the woman herself is given a place of
refuge. So the dragon wages war against the rest of the woman’s offspring –
“those who obey God’s commandments and hold to the testimony of Jesus” (12:17).
Obedience to all God commanded (Ex. 19:5; Lev. 26:15) was required if the
protection and blessings of God promised in the Sinaitic covenant were to
continue.
The nature of the war against the saints is
portrayed in chapter 13. Although God, the creator of all, reigns in heaven
(chapter 4) His authority on earth has been usurped by Satan who works through
his two agents, the sea beast and the earth beast. This unholy trinity wars
against God and His people. The proclamation of the universal gospel (14:6) is
accompanied with warning of the consequences of worshipping the beast and his
image (14:9,10). All are called to obey the commandments of God. There is no
neutral ground. Our allegiance is either to God or Satan. The gospel, with its
call to obedience, is an invitation to all to return to the everlasting
covenant. It is the violation of this covenant that brings destruction on the
earth.
The Last Plagues
Comment has previously been made regarding
the difference in scope between the plagues of the seven trumpets and the final
plagues. We now turn our attention to other differences. With the final plagues
the level of human suffering intensifies.
THE SEVEN TRUMPETS
|
THE LAST PLAGUES
|
2nd trumpet – a third of the ships are
destroyed. We can assume those on the ships also perished.
|
1st plague – ugly and painful sores on
those who had the mark of the beast
|
3rd trumpet – many die from the 1/3rd of
waters that turn bitter
|
4th plague – people scorched with the
intense heat of the sun (c/f Deu. 28:22). People curse God but refuse to repent.
|
5th trumpet – the unsaved tortured for 5
months with a scorpion like sting. They seek death but it eludes them.
|
5th plague – men gnaw their tongues in
agony and curse God for their pains and sores. Still they refuse to repent.
|
6th trumpet – a 1/3rd of mankind killed
by the plagues of fire, smoke and sulphur. The remainder fails to repent of
their evil ways.
|
7th plague – huge hailstones fall on
mankind. They curse “God on account of the plague of hail, because the plague
was so terrible.”
|
When the two lists are compared we see God is cursed three times during the last plagues – but not once during the sounding of the seven trumpets. The trumpets bring death to mankind at least twice – three times if we include the second trumpet. Under the fifth trumpet death eludes mankind – although it is obviously desirable to the suffering endured. The first, fourth, fifth and seventh plagues imply intense human suffering. Here, it seems, death would be welcome, but it does not come.
A comparison can be made with the list of
curses in Leviticus 26. Continued rebellion brought ever-increasing suffering
and devastation. The wording of Leviticus indicates the opportunity for
repentance was always present. The references to repentance in Revelation also
indicate the opportunity exists, especially during the time of the seven
trumpets. That no one could enter the temple as the last plagues are poured out
(15:8) indicates the opportunity to repent is now passed.
The final destruction of the wicked is
portrayed in 19:17-21. The birds of the air are called to gorge themselves on
the flesh of those who war against Jesus. Compare this with Deuteronomy 28:26.
The Egyptian Connection (Ex. 7:14 – 12:30)
God’s people were captive in Egypt. Through
Moses, God appealed to Pharaoh to let His people go. Pharaoh set his will
against God. In response, God sent ten plagues against Egypt. Pharaoh was given
warning of each but the third, sixth and ninth.
As these plagues unfolded, increasing
destruction befell Egypt. The first four – the water turned to blood, frogs,
lice and flies – would have been more of a nuisance than anything else. The
fifth plague brought disease on the livestock. Both man and beast were
afflicted with boils during the sixth plague. Hail – the seventh plague –
struck down all that were in the fields – the Egyptians, their animals, and
their crops. During the eight plague locusts devastated the crops. These second
four plagues caused immense human suffering and had a devastating impact on the
Egyptian economy and environment.
The ninth plague brought darkness over the
land. In different places throughout the Bible darkness is associated with judgment
(Isa. 8:22; 13:10; Ez. 32:7; Amos 5:18-20; Zep. 1:15; Joel 2:10,31; 3:15). As
Jesus hung on Calvary darkness came over the land from the sixth to the ninth
hour (Luke 23:44). In Revelation, darkness is associated with the sixth seal
(6:12); fourth trumpet (8:12); fifth trumpet (9:2); and the fifth plague
(16:10).
Throughout the story appeals are made to
Pharaoh to let the Israelites go. Pharaoh refuses to yield to God. Eventually
God’s anger against Egypt comes to an end. With the ninth plague comes God’s
final appeal. The tenth plague strikes down the first born of the land. Pharaoh
and his people are broken. God’s people are delivered. The time for repentance
is past.
So it is in Revelation. The time comes when
those who set their will against God are given over to destruction. As God
acted in Egypt to redeem His people and bring them into the Promised Land, He
will act again to deliver His people from the hands of their enemies. Rebellion
forever crushed, God’s people will live in the earth restored – the new
promised land.
The Significance of Revelation Today
When asked by His disciples for signs
regarding the destruction of the temple, His coming and the end of the age,
Jesus gave a brief outline of conditions that would exist in the world (Matt.
24; Mark 13; Luke 21). The picture is bleak – war, great earthquakes, famines
and pestilences, fearful events and great signs from heaven (Luke
21:10,11). Jesus warned His disciples
could expect persecution and death (Mat. 24:9,10). The conditions Jesus spoke
of were present in the world in His day and have been present, with varying
degrees of intensity, in every age since. Before the end, the “gospel of the
kingdom will be preached in the whole world as a testimony to all nations”
(Mat. 24:14 c/f Rev. 14:6). All the elements of Jesus’ prophecy are found in
Revelation.
The word “testimony” in the NIV, or
“witness” in the KJV is significant. Five Greek words are translated “witness”
or “testimony” in the New Testament. The word translated “witness” in Matthew
24:14 is also used in Revelation 15:5 for the “tabernacle of the
Testimony.” In the Old Testament the Ten
Commandments were the basis of the covenant God made with Israel. These were
the tables of the Testimony. The proclamation of the eternal gospel (Rev. 14:6)
is the basis of the New Covenant God has made with all mankind (Luke 22:20).
Our standing in the judgment is on the basis of our response to the words or
Jesus (John 12:47-50).
When God entered into a covenant
relationship with the people of Israel He promised peace, security, and
prosperity while ever they remained faithful. Unfaithfulness would bring upon
them bloodshed, diseases, famine and ecological disaster (Lev. 26; Duet. 28).
Throughout the prophetic writings of the Old Testament God’s messengers rebuke
an unfaithful people. Common themes include idolatry and a failure to care for
the weak and dispossessed – what we call today social justice.
Judgement Against Israel
In the following three verses the land of
Israel is devastated as a consequence of the sin of the people.
“Hear the word of the LORD, you Israelites, because the LORD has a charge to bring against you who live in the land: There is no faithfulness, no love, no acknowledgment of God in the land. There is only cursing, lying and murder, stealing and adultery; they break all bounds, and bloodshed follows bloodshed. Because of this the land mourns, and all who live in it waste away; the beasts of the field and the birds of the air and the fish of the sea are dying” (Hos. 4:1-3)“In that day, in every place where there were a thousand vines worth a thousand silver shekels, there will be only briers and thorns. Men will go there with bow and arrow, for the land will be covered with briers and thorns. As for all the hills once cultivated by the hoe, you will no longer go there for fear of the briers and thorns; they will become places where cattle are turned loose and where sheep run” (Isa. 7:23-25).“It will be made a wasteland, parched and desolate before me; the whole land will be laid waste because there is no one who cares. Over all the barren heights in the desert destroyers will swarm, for the sword of the LORD will devour from one end of the land to the other; no one will be safe. They will sow wheat but reap thorns; they will wear themselves out but gain nothing. So bear the shame of your harvest because of the LORD’s fierce anger” (Jer.12:11-13).
God Judges Other Nations
God’s anger is not restricted to Israel
alone. Again, in some of the following verses, devastation of the land is
associated with the sin of the people.
"The earth dries up and withers, the
world languishes and withers, the exalted of the earth languish. The earth is
defiled by its people; they have disobeyed the laws, violated the statutes and
broken the everlasting covenant. Therefore a curse consumes the earth; its
people must bear their guilt. Therefore earth’s inhabitants are burned up, and
very few are left" (Isa. 24:4-6). Through Isaiah chapters 13-23 God
pronounces His judgments on Israel and her neighbours. Chapter 24 portrays
God’s judgment of the earth.
Against Babylon
“On the day the LORD gives you relief from suffering and turmoil and cruel bondage, you will take up this taunt against the king of Babylon: How the oppressor has come to an end! How his fury has ended! The LORD has broken the rod of the wicked, the scepter of the rulers, which in anger struck down peoples with unceasing blows, and in fury subdued nations with relentless aggression. All the lands are at rest and at peace; they break into singing. Even the pine trees and the cedars of Lebanon exult over you and say, “Now that you have been laid low, no woodsman comes to cut us down”' (Isa. 14:3-8).
“The violence you have done to Lebanon will overwhelm you, and your destruction of animals will terrify you. For you have shed man’s blood; you have destroyed lands and cities and everyone in them” (Hab. 2:17).“I am against you, O destroying mountain, you who destroy the whole earth,” declares the LORD. “I will stretch out my hand against you, roll you off the cliffs, and make you a burned-out mountain" (Jer. 51:25). Babylon was to become “a dry desert” (Jer. 51:43).
Throughout the Old Testament we see God’s
concern for justice. Although the Jews had a more formal covenant relationship
with Him than other peoples, God opposed injustice in any form. Just as unjust
Israel was left desolate for her sins, so other nations were also left desolate
for their injustice and oppression.
Our World
We are confronted almost daily with evidence
of the breakdown of our environment. Human well-being is intimately linked to
the health of our planet. As Christians we believe that earth has been in a
state of decay from the time of the fall. Creation will only be restored to its
original state by the supernatural intervention of the Creator. Christianity as
a whole, and especially evangelical Christianity, has been largely silent on
the environment. From all that I have seen that the Adventist church has said
on the issue, there has been little that has given a uniquely Christian and
Biblical perspective.
Today
many environmentalists link environmental degradation to human greed –
over-consumption of natural resources by a rich minority while most live in
poverty. The poor are exploited by the rich and powerful in the name of
economic development and short-term profit. At least some in the environment
movement recognise the solutions are spiritual. Sadly, Christianity is seen as
part of a bankrupt worldview (Roxburgh, p.p. 44,45) – one that gave rise to an
ethic of human dominance and a utilitarian view of nature. The search is on for
a holistic spirituality – hence the rise of the New Age and a growing interest
in aboriginal spiritualties. Spiritualties embracing the eastern concept of
Nirvana may appear holistic, but in reality are forms of escapism. Their ideal
is a release from the physical into a spiritual existence where individualism
ceases to exist.
Christianity, on the other hand, affirms
the goodness of the physical creation. The Christian looks forward to a new
earth – a return to the Eden home from which our first parents were expelled.
While we wait for this day we are called to live as the salt and light of the
earth (Mat. 5:13-16). As salt, the Word becomes flesh in us as we live out the
principles of heaven day by day. We will pursue “the more important matters of
the law – justice, mercy and faithfulness” (Mat. 23:23). As light we must
proclaim the full message of Scripture, showing people where they have departed
from God, warning them of the consequences, and calling them back to His way –
“justice, mercy and faithfulness.”
Through us the light of the “word” (Ps. 119:105) will speak to the full
spectrum of human experience, providing God’s answers to the questions people
are asking. The Bible speaks to the social, economic and environmental problems
our world faces – not just the spiritual side of our nature. Our expectation of
the future does not excuse us from our responsibilities as citizens of this
earth and representatives of the Kingdom of God.
The Old Testament connects people’s
spiritual condition to the health of the land. New Testament Christians have
largely lost sight of this. Revelation turns us back to the Old Testament. By
drawing on the images of the Old Testament covenants and the curses that would
come upon the people for turning away from God, it presents a truly holistic
spirituality. The creation suffers under the burden of our sin. It is as we
turn back to God that healing comes to the creation.
"... if my people, who are called by my name, will humble themselves and
pray and seek my face and turn from their wicked ways, then will I hear from
heaven and will forgive their sin and will heal their land" (2 Chron.
7:14). "I will make rivers flow on barren heights, and springs within the
valleys. I will turn the desert into pools of water, and the parched ground
into springs. I will put in the desert
the cedar and the acacia, the myrtle and the olive. I will set pines in the
wasteland, the fir and the cypress together, so that people may see and know,
may consider and understand, that the hand of the LORD has done this, that the
Holy One of Israel has created it" (Isa. 41:18-20).
This is the message I believe people are
looking for today. This is the message of Revelation.
Written early 2001
References
All Bible quotes from the New International
Version, Copyright 1973, 1978, 1984 by International Bible Society.
Enhanced Strongs Lexicon, 1995, Logos
Research Systems, Inc. Oak Harbour.
Ford, Desmond, 1978, Daniel, Southern
Publishing Association, Nashville.
Maxwell, C. Mervyn, 1985, The Message of
Revelation – God Cares Volume Two, Pacific Press Publishing Association, Boise
The NIV Study Bible, 1985, Zondervan Bible
Publishers, Grands Rapids.
Roxburgh, Alan, 1993, Reaching a New
Generation, InterVarsity Press, Downers Grove.
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