Author: roybritton

Interpreting Revelation: Symbolic or literal? – Part 1

POST OVERVIEW. The first of a two-post series discussing whether our default approach to Revelation 4-20 should be to interpret the text literally or symbolically.

These two articles attempt to answer one very simple question:

When interpreting the book of Revelation, should our default be to understand the book literally or symbolically?

GENERAL COMMENTS ON INTERPRETING REVELATION 4-20

But before we tackle this “one very simple question,” I wanted to make some general comments about interpreting Revelation. It is almost universally regarded that Chapters 4 through 20 of Revelation is the most difficult passage to interpret in the entire Bible, and this for several reasons.

The first reason is that the visions that John sees are dense with details requiring interpretation. In most of Scripture, we occasionally encounter something that requires us to interpret its meaning, but in Revelation it seems that almost everything must be interpreted and understood, and this is both daunting and intellectually demanding.

Second, interpreting Revelation requires a thorough and comprehensive knowledge of the entire Bible. Chapters 4 through 20 are packed with allusions to Old Testament passages and, if you do not recognize those allusions or references, you may assume that these images or scenes have never occurred before. You thus interpret them as if they are brand new. This leads to interpretive errors.

Third, “small” interpretive errors in Revelation can produce big confusion. It is thus very easy to find yourself well off the interpretive path.

Fourth, because interpreting Revelation is so intimidating and demanding, there have sprung up three or four simplified schemes for understanding the book that attempt to remove the difficulties by telling the reader what things mean. The net result of this is that, when someone tells you they understand Revelation, they really mean they have learned one of the canned approaches to the book. Unfortunately, it turns out that most of these people have spent very little time wrestling with the text of Revelation and so remain largely ignorant of what the book actually says.

For these reasons and more, the Bible student is required to bring all their sharpest skills to bear when interpreting Revelation 4-20. Also, the student of Revelation should move forward slowly and thoughtfully, being ever-ready to acknowledge when a more biblically accurate idea has surfaced.

There are also several principles that can help keep us on the narrow path of interpretive accuracy.

BASIC PRINCIPLES

First, we consider three skills that greatly aid the student of Revelation. I call these the “Sherlock Holmes skills of eschatology.” Using these skills, Sherlock Holmes solved crimes and using these same skills, we can better understand Revelation.

  1. Keen observation of all the details. Here we are making note of all the potential clues in the text, so nothing escapes our gaze.
  2. Evaluate the details and assign meaning to them. Which details are useful clues? What is the meaning of each clue in this context? Is this clue important or incidental?
  3. Fit the clues together into the proper order so that the clues yield a solution that gives understanding to the verse or passage. Note that, in the case of Revelation, our solution must not only fit the context of the immediate passage, but it must also agree with the rest of Revelation and it must be consistent with the entirety of Scripture. A solution that disagrees with other teaching in Scripture is in error and must be either abandoned or modified.

There are also three purposes of Revelation which establish boundaries for our interpretations. Keeping these in mind helps in evaluating clues (see Step 2 above).

  1. As the concluding book of the Bible, Revelation has the purpose of filling in some blanks. Many of the details of the end times have already been announced or described in the previous sixty-five books, but there are a few minor details that Revelation adds that make the picture of the end times more complete. Examples would be the time period of the “42 months” (Rev. 11:2, 3; 12:6, 14; 13:5) and “another beast” (Rev. 13:11-17), who is also the false prophet of Rev. 16 and Rev. 19.
  2. As the final book of the Bible, Revelation supplies the final, most detailed picture of characters and events which have already appeared before. Examples are the final (seventh) appearance of the antichrist as the beast in Rev. 13, etc., and the final occurrence of Armageddon in Rev. 16, 19, and 20.
  3. With Revelation, we receive the last opportunity to discern the order of the events of the end times. Thus, Revelation allows us to connect the dots. For example, a careful reading of Revelation allows us to order the events of the Last Day, including how the coming of Jesus, the occurrence of the Resurrection, and the events of Armageddon fit together. Revelation also provides a general flow of the events of the “42 months” (see a) above) as they move toward the Last Day. So, Revelation has the purpose of connecting some dots.

Having these six principles and purposes in our interpretive tool-belt allows us to approach the text of Revelation 4-20 with a degree of confidence that, with work, we can find out the meaning and put the puzzle pieces together.

DO WE DEFAULT TO LITERAL OR SYMBOLIC?

You may think that I have forgotten the “one very simple question” that we were going to answer, but that is not the case. We are now prepared to address our question: “When interpreting the book of Revelation, should our default be to understand the book literally or symbolically?” Our next post will answer that question.

Soli Deo gloria            rmb                 2/16/2023                   #622

An appreciation of Paul’s letter to Philemon

POST OVERVIEW. A commentary on Paul’s letter to Philemon pointing out the evident and intentional grace shown from one believer to another.

Paul is best known for his towering theological masterpieces, for works like Romans and Galatians and Ephesians which lay the doctrinal foundations for the Christian faith. In the company of such profound writings, the little letter from Paul to Philemon about a runaway slave who comes to Christ and whose life is completely transformed can be forgotten as insignificant. But “Philemon” is profound in its own right as it provides for us a model of how believers are to treat one another within the body of Christ and gives us a practical example of what it means to love one another.

OCCASION OF THE LETTER. The contents of the letter are better understood when we understand the context of the letter. Paul, the apostle to the Gentiles, the man who has preached the gospel from Jerusalem to Illyricum (Romans 15:19), is in prison for his faith. While in prison, Paul has had the opportunity to evangelize a runaway slave named Onesimus and has won him to the Lord, and now the apostle is writing to Philemon, the master of Onesimus and a fellow believer in the town of Colosse, so that the slave can return to his master. Oh, and Paul is also the man who led Philemon to Christ (v. 19). That is the basic context and those three are the main characters. Below are my comments on this epistle. The purpose for this article is to show how dramatically different the interaction of believers with one another is from that of those who are still in the world.

A PRISONER OF CHRIST JESUS, V. 1. Notice how Paul introduces himself at the start of the letter. He and Philemon obviously know one another. Philemon is “a beloved brother and fellow worker” with Paul (v. 1). We will see that Paul is familiar with Philemon’s ministry (vv. 4-7) and that it is likely that Paul was the one who led Philemon to faith in Christ (v. 19). It is significant , therefore, that Paul introduces himself as “a prisoner of Christ Jesus.”

Due to centuries of worldly thinking, believers today tend to think of Paul as one who garnered respect and attention wherever he went. After all, he was an apostle of Jesus Christ and was perhaps the most effective preacher ever. But those who know their Bibles better know that apostles were treated with contempt by those outside the church (1 Cor. 4:9-13) and by the false teachers within the church (2 Cor. 10:10). Even as he writes this letter with his own hand (v. 19), he is “a prisoner of Christ Jesus.” Perhaps for emphasis, Paul mentions his bonds again in verse 9 and he and Epaphras are “fellow prisoners” in verse 23. Paul does not present himself as he usually does in his epistles, as “an apostle of Christ Jesus,” but instead presents himself as a prisoner.

It is evident, therefore that Paul does not see himself as of superior rank to Philemon. Even though he is a chosen instrument of the risen Lord Jesus sent to the Gentiles (Acts 9:15), Paul’s relationship to Philemon is that of “fellow worker,” of a fellow disciple of Jesus who has, like Philemon, been saved by grace. In the world, the famous lord it over others (Mark 10:42) and use their position to elevate their ego and to crush others down. But with disciples of Jesus there is no pecking order, no hierarchy. Paul models for us that all believers, from the aged apostle (v. 9) to the newly converted runaway slave, are on equal ground at the foot of the cross. He displays that we are “to be of the same mind toward one another, not haughty in mind but associating with the lowly” (Romans 12:16).

COMMENDED BY THE APOSTLE. Paul spends verses 4-7 encouraging Philemon and commending his ministry to the saints there in Colosse. His loving words to his brother and fellow worker express Paul’s genuine joy that Philemon is refreshing the hearts of the saints (v. 7). And this is not a false flattery from Paul to more easily persuade Philemon to do what Paul desires. Paul’s commendation is sincere and carries no hint that he is “buttering up” Philemon.

In terms of ministry impact, Paul’s missionary journeys and apostolic writing far outstrips Philemon’s small house church ministry, but there is no sense of rivalry here. Each is given his talents according to his own ability (Matt. 25:15), so it is faithfulness with the ministry that has been entrusted to you that is the issue. Philemon’s place in the body is not as prominent as Paul’s, but each part of the body is vital to the body’s functioning (1 Cor 12).

AN APPEAL TO PHILEMON. Although Paul is an apostle, he refuses to use his apostleship “to order what is proper” (v. 8), but instead he “appeals” to Philemon twice “for love’s sake.” Paul is confident that he will make the right decision, but he allows Philemon the dignity and the respect to consent to receive Onesimus back as a useful brother, rather than forcing him to submit under apostolic compulsion. Paul is allowing Philemon to make whatever decision he is led by the Holy Spirit to make, including the possibility that he will make the “wrong” choice. This is what it means to love one another. Paul appeals to Philemon to consent, but also gives him complete freedom to choose.

THE POWER OF THE GOSPEL TO SAVE. Onesimus left Philemon as a disobedient, runaway slave, but through the ministry of the apostle Paul and the power of the gospel, he is now a brother in Christ. The runaway slave has repented of his sin and, even though he would prefer to stay with Paul and never return to Philemon, this new convert is convicted by the Holy Spirit to go back to Philemon and resume his service to him as a slave. He was useless, but now he is useful (v. 11). Onesimus is now a hard-working slave and a brother in Christ to Philemon. Now the slave Onesimus and the master Philemon and the apostle Paul are all brothers in Christ. The gospel is mighty to save!

AN APOSTLE PAYS THE DEBTS OF A SLAVE. Remarkably, Paul is not only willing to let Onesimus leave him in prison and go back to his master, but Paul also commits to pay any of the slave’s debts out of his own means. In the body of Christ, those who have much are to help those who have little (2 Cor. 8:14-15). As Paul expresses in another place, we most gladly spend for the needs of others (2 Cor. 12:15). So here Paul presents an example as he, the chosen instrument of the Lord and the apostle to the Gentiles, spends his money to satisfy the foolish debts of a runaway slave.

SUMMARY. The letter to Philemon is a masterpiece of “practical theology” as Paul shows us how to love and respect our fellow believers. Every believer is to be treated with grace and is to be encouraged equally. There is no rivalry or competition in ministry, but all good works are to be applauded as unto the Lord. Out of love, I will be inconvenienced to serve another brother. I will gladly spend my money and my time to help and edify another believer.

Most of all, the gospel is the power of God for salvation.

Soli Deo gloria            rmb                 2/13/2023                   #621

A study of Christology in “Titus”

POST OVERVIEW. Paul’s letter to Titus contains some of the apostle’s strongest teaching about Jesus’ divine nature. In this article, we will examine specific passages in Titus that point to Jesus’ deity.

in the proclamation with which I was entrusted according to the commandment of God our Savior. – Titus 1:3

TITUS 1:3. Ever since Paul encountered the risen Lord Jesus Christ on the Damascus road (Acts 9; 20:24; 22:6-11; 26:12-23), he had been fully committed to preaching the gospel (“the proclamation with which I was entrusted”) to the Gentiles. Thus, “the proclamation” in this verse refers to the gospel. Paul was preaching the gospel “according to the commandment of God our Savior.”

Then we must ask the question, “Who gave Paul the commandment to preach the gospel?”       

Acts 9:15 – The risen Lord Jesus sends him to the Gentiles.

Acts 20:24 – Paul received from the Lord Jesus the ministry of preaching the gospel.

Acts 22:21 – The risen Jesus sends Paul far away to the Gentiles.

Acts 26:17-18 – The risen Jesus sends Paul to the Gentiles.

We have been very methodical in this analysis to make sure that our conclusion is consistent with Scripture. So, the answer to the question above, “Who commanded Paul to preach the gospel?” is, “Jesus did.”

Since Jesus gave Paul the commandment, and Paul writes that he received the commandment from “God our Savior,” we must conclude that Jesus is God.

Grace and peace from God the Father and Christ Jesus our Savior. – Titus 1:4

TITUS 1:4. In Titus 1:3, Paul used the phrase “God our Savior,” and here Paul writes “Christ Jesus our Savior.” The apostle intends for his readers to make the connection between 1:3 and 1:4 and to reach the obvious conclusion that Christ Jesus is God. This also confirms what we already determined by analysis in 1:3.

adorn the doctrine of God our Savior in every respect. – Titus 2:10

TITUS 2:10. Since Paul has already used the phrase “God our Savior” to refer to Jesus (1:3), it is almost certain that this usage of “God our Savior” also refers to Jesus. But let’s approach this phrase in another way to see if that is true. This section of Titus (2:1-10) instructs believers to behave in a way that will commend the gospel so that unbelievers will be open to hearing about Jesus. Therefore, the godliness of those who were formerly “liars, evil beasts, lazy gluttons” (1:12) will “adorn the doctrine (commend the gospel) of God our Savior in every respect” (2:10). If this understanding is correct, then “the doctrine of God our Savior” would be interpreted as “the gospel of Jesus Christ,” and we would once again conclude that God our Savior is Jesus Christ, or “Jesus Christ is God.”

looking for the blessed hope and the appearing of the glory of our great God and Savior, Christ Jesus. – Titus 2:13

TITUS 2:13. In my opinion, it is impossible to miss or to avoid the deity of Christ in this verse. If the apostle Paul had intended to communicate anything other than the fact that Jesus Christ is God, he surely failed. Paul was highly skilled at communicating very subtle doctrinal truth with great precision. But in this verse, all subtlety is abandoned and Paul is striving for unambiguous clarity. His message? Jesus Christ is our great God and Savior. Consider these points.

  • All believers have, as an anchor for the soul (Hebrews 6:19), the blessed hope of the appearing (ἐπιφάνεια Greek) of Jesus. Thus, Jesus is our great God.
  • Our blessed hope is that, when He appears, Jesus will be in “glory,” and we will be glorified with Him (Col. 3:4; 1 John 3:2). Thus, Jesus is our great God.
  • In the entire New Testament, the only one anticipated to appear in glory is Jesus. Thus, Jesus is our great God.

We must conclude that Christ Jesus is our great God and Savior since everything in this verse and in orthodox theology requires this conclusion. This is Paul’s clearest teaching on this doctrine and expresses the biblical truth.

But when the kindness of God our Savior and His love for mankind appeared – Titus 3:4

TITUS 3:4. Once again we encounter the phrase “God our Savior,” but in this instance, a close examination of the context reveals that “God our Savior” refers to God the Father, not to Jesus, so we will skip over this.

CONCLUSION

In the New Testament, the Savior is Jesus Christ, but in this study in Titus, we have also seen that this Savior who appeared and who “became flesh and dwelt among us” was God in human likeness. The Bible teaches that this “Savior, who is Christ the Lord” (Luke 2:11), this Jesus, this King of kings and Lord of lords (Rev. 19:16) is our great God.

Soli Deo gloria            rmb                 2/12/2023                   #620

Book of “Job” – Studies in righteousness Part 1

INTRODUCTION TO JOB. The book of “Job” is often approached as a book on suffering, but Job’s suffering is merely the dramatic context for a complex theological discussion about the nature of God and the nature of man and the question of righteousness. If God is all-powerful and infinitely holy, and man, at his best, is abjectly weak and sinful, how can man ever be right before God?

VERSES ASKING ABOUT MAN’S RIGHTEOUSNESS

‘Can mankind be just before God?
Can a man be pure before his Maker?’ (Eliphaz) – Job 4:17

“In truth I know that this is so;
But how can a man be in the right before God?” (Job) – Job 9:2

“What is man, that he should be pure,
Or he who is born of a woman, that he should be righteous?” (Eliphaz) – Job 15:14

“How then can a man be just with God?
Or how can he be clean who is born of woman?” (Bildad) – Job 25:4

The profound question that pervades Job is, “How can a man ever be right before a holy, transcendent, omnipotent God?” The book of Job, therefore, is an excellent context for exploring the subject of righteousness. What does it mean to be righteous? How is it possible for a man to be a sinner and also to be in right standing before the LORD? What must a man do to attain righteousness?

DIFFERENT THEOLOGIES

The primary point of tension that emerges in the story is that Job and his friends are at very different places in their theology. First, Job is fundamentally aware that he is in right standing before God, even if he cannot explain why that is true. Second, Job believes that, despite the catastrophic turn of his circumstances, he remains in favor with God. In other words, a man’s righteousness is unrelated to his circumstances. Third, Job maintains that, although he is not sinless, he is nevertheless righteous before God. In Job’s theology, a man can be righteous (“pure before his Maker” Job 4:17) and can be a sinner at the same time. For Job, righteousness (“to be in the right before God” 9:2) is neither obtained nor maintained by a man’s performance. In other words, Job asserts that being right before God is not by works. And fourth, Job accepts the possibility that God can remain perfectly just and also allow the righteous to suffer.

In stark contrast to Job’s theology, Eliphaz, Bildad, and Zophar see Job’s suffering as irrefutable proof that Job has sinned greatly and God is now punishing him for his sin. Finding the righteous and the wicked is very easy in their system: if someone is prospering, it is because he is righteous, and if someone is suffering, it is because he is a sinner. Theirs is a works-based theology that makes sense to the world and that is mimicked by all religions. First, it is a complete mystery how anyone can be right before God. Second, your circumstances are the direct product of your righteousness, If you want to improve your circumstances, then you must come clean with your misdeeds. Third, it is impossible for a sinner to be righteous. “Sinner” and “righteous” are like black and white. You are either one or the other. And fourth, for Job’s friends, God rewards good behavior with good circumstances and He recompenses bad behavior with bad circumstances. It all hinges on works. God deals with man on the basis of that man’s performance.

How does a person’s theology help them to respond to life? Let’s go on.

JOB’S SOLUTION TO HIS SUFFERING

Because Job is aware that he is not suffering for his sin, the solution to his suffering is much more complicated than it is for his friends. Since Job did nothing to cause his suffering, there is nothing he can do to relieve his suffering. Perhaps Job complains too loudly, but he complains to his God, because Job knows that God is the one who can change things. He does not know why God has chosen to bring this misery, but he never changes the direction of his pleas for mercy. From his friends, Job asks for compassion and comfort, and sadly gets none. From himself, he struggles for perseverance. But from God, he wants answers and relief. Job demonstrates that he is a man of faith because his life is God-oriented. When he is prospering, he is “blameless and upright, fearing God and turning away from evil” (1:1). After his children have a party, he offers burnt offerings for them (1:5). When he loses everything, including his ten children, “Job arose and tore his robe and shaved his head, and he fell to the ground and worshiped” (1:21). When he is covered with sores and his wife tells him to curse God and die, Job replies, “Shall we indeed accept good from God and not accept adversity?” (2:10). When his “friends” continue to tell him that his suffering is his own fault, he continues to maintain that God is just. When all the specifics are stripped away, all Job can do is wait for the LORD to give him an audience and tell him what he must do. “Wait for the LORD” (Psalm 27:14).

JOB’S FRIENDS’ SOLUTION TO HIS SUFFERING

Because of their simple theology, Job’s friends consistently offer Job a simple, works-based solution to his suffering. They begin with a simple diagnosis: since Job is suffering, a cesspool of evil must be lurking behind his righteous façade. His performance has degraded and he has lapsed into sin. But if Job will just admit his wrong-doing and begin to improve his performance, then all will be well and his suffering will go away. Notice that their philosophy is man-oriented. Man determines his destiny based on his performance. If the man performs well, he prospers, and if he sins, he suffers. Because their philosophy is man-oriented, they continue to urge Job to perform. For them, there is no mystery with God. God is simple. He sets up the rules and then doles out success or suffering based on how well we do.

DO THE RIGHTEOUS SUFFER?

There is another closely related idea that goes along with this man-centered thinking. According to Job’s friends, it is a foundational principle that God does not let the righteous suffer in this life. To have the righteous man suffer would not be consistent with God’s character. But is this biblical thinking? We will consider that question in another post.

Soli Deo gloria            rmb                 2/10/2023       Updated 2/18/2023                #619

So great a cloud of witnesses (Hebrews 12:1)

POST OVERVIEW. Meditations on Hebrews 12:1-2.

Therefore, since we have so great a cloud of witnesses surrounding us, let us also lay aside every encumbrance and the sin which so easily entangles us, and let us run with endurance the race that is set before us, 2 fixing our eyes on Jesus, the author and perfecter of faith, who for the joy set before Him endured the cross, despising the shame, and has sat down at the right hand of the throne of God. – Hebrews 12:1-2

All disciples of Jesus have the great cloud of witnesses of Hebrews 11 and we also all have the faithful men and women who have preceded us in obedience to the Lord and then into glory, but each disciple should also seek to be gathering their own cloud of witnesses, saints that we have known personally who have faithfully run the race to the end. For me, two that leap immediately to my mind are Jill Britton and Edye Caldwell. These, even though dead, still speak (Hebrews 11:4) into my life.

Jill Britton is my mother, a woman who modeled for me what it means to live a humble, faithful, simple, God-surrendered life. Mom came to faith at 50 years old and walked with Jesus for her last 30 years. She regularly spent over an hour in prayer each morning as she went through prayer cards and missionary letters and thought about her children. As soon as she came to faith, she began praying for her wayward second son, who was spending his life is worthless pursuits and dissipation far from the Lord. Four years later, the Lord answered those prayers and this prodigal entered the kingdom of the Lord Jesus Christ and was saved. From that point on, my mother and I were sister and brother in Christ. On Friday morning May 12, 2017, my mom quietly went to heaven to spend eternity with her Lord. Her work was done, so her Savior called her home.

I was new to my church when Mom died, but I had already become acquainted with a senior saint named Edye Caldwell. I told Edye about Mom’s death and she said, “I am sorry to hear about your loss, but that is the way I would like to go.” Even though Edye was 92 years old when she went home, our pastor said he never saw her eyes closed when he was preaching. “I may put some of you to sleep, but not Edye! She wanted to hear every word.” Edye had been a member of Oakhurst for 64 years. She had faithfully prayed for the church when the membership hovered around 40 and attendance was around 30. She lived to see the church replanted and attendance rise to about 400 with more than 300 baptized members and many children all over the place. Now in heaven, Edye Caldwell still speaks by her perseverance in the race and her hunger for the things of the Lord over a lifetime. She and my mom both finished the race at full speed.

LAY ASIDE THE WEIGHT AND THE SIN

Turning back to Hebrews 12, we read, “Let us ALSO lay aside every weight. . .” Notice the word “ALSO.” The Lord has placed us in the body of Christ and therein we have examples and role models who have run and are running the race and who have finished strong. And, as these role models “laid aside every weight and the sin which so easily entangles” them, so we ALSO are to lay aside every weight and lay aside every sin that entangles us. The purpose of these godly role models in this cloud of witnesses is NOT ADMIRATION BUT IMITATION. Having a hero to admire is of dubious value in the life of a disciple, because we, as fallen humans, are so prone to become spectators, mere admirers impressed by the personal success of others. Because of our flesh, we are all beset with a “groupie tendency,” the urge to watch our heroes rather than imitate the godly, spectate rather than do the hard work of discipleship and repentance and obedience and hungering and thirsting for righteousness. Because I know I am flawed and broken and insignificant, I tend to seek out the “great” so that, by my association with them, I can become significant. This is worldly and is the exact opposite of benefiting from our great cloud of witnesses. The gospel declares that we are already significant because Jesus has died for us on the cross and the Holy Spirit has ushered us into new life in the kingdom of God. We are followers of the King of kings, so who else matters?

There is no benefit from idolatrously admiring a hero from a great distance. Rather, what I need are flesh and blood examples who live nearby and who will run the race with me. My cloud of witnesses shows me, by their example, how to lay aside every weight. And where do I find this “cloud of witnesses,” these flesh and blood examples? I find them in my local church! Here among the pews I find those who will help me define “every weight,” then identify what my “weights” are, then pray with me and walk with me as I lay aside these weights. And my brothers in my church do the same thing with “the sin that so easily entangles” me.

You may ask, “What is the primary source of my personal ‘cloud of witnesses’?” What if the Lord provided me with a large, multi-generational group of committed disciples of Jesus who are accessible to me and who have covenanted together with me to walk the godly path as we grow in holiness and usefulness? If God provided me with such a group, it would seem that I would be very likely to grow as a follower of Jesus. Of course, the name for the group I have just described is the local church.

SUMMARY

The main take-away here is that we are to actively imitate this great cloud of witnesses and to work hard to be like our role models in the faith. Our culture is all about having us find “great” people to worship and then reducing us to spectators who blindly follow our heroes. Yes, this can easily happen even among believers in good churches. But the disciple is to reject the “admire and spectate” mentality of the world and is, instead, to fix their eyes on the perfecter of faith, the Lord Jesus, as they imitate the godly cloud of witnesses.

Soli Deo gloria            rmb                 2/2/2023                     #618

An investigation into the “42 months” of Revelation 11-13

POST OVERVIEW. (3rd post) A continuing investigation (see post #616, 1/29/2023) into the “42 months” of Revelation 11-13 (and Daniel 7:25 and 12:7). OBJECTIVE. To discover the meaning of the “42 months” and to interpret these passages occurring during the “42 months” so that we have a clearer picture of the events of Revelation.

PREVIOUS STUDY IN THIS SERIES

We began this study (post #615, 1/27/2023) by comparing Daniel 7:21 with Revelation 11:7 and 13:7, making some observations about these verses, and then drawing some conclusions about what we saw (see #615 for details). In our last post (#616, 1/29/2023) we expanded our portions for investigation to include the passages around the original three verses. In that portion of our study, we observed that all three of our study passages (Dan. 7:21-22, 25-27; Rev. 11:3-12; 13:1-10) mentioned a period of time which we have called the “42 months.” We noted that this time period, the “42 months,” appeared significant as an end-times concept. We then found four other occurrences of that same time period, one more in Daniel and three in Revelation 11-13, and are digging deeper into those verses to see where they lead.

The four other passages are:

  • In Dan. 12:7 “a time, times, and half a time”
  • In Rev. 11:2 “forty-two months”
  • In Rev. 12:6 “1,260 days”
  • In Rev. 12:14 “a time and times and half a time”

A CAREFUL LOOK AT FOUR NEW PASSAGES ABOUT THE “42 MONTHS”

In our last post (#616), we made some general comments about the “42 months” and now we want to look carefully at each of these new passages (see above). Our plan is to look at the context of each “42 months” passage and try to identify interpretive clues from each.

DANIEL 12:7. In Daniel 12:7, we encounter the phrase “a time, times, and half a time,” which we have already identified as “42 months” (see Dan. 7:25). So, even before we begin to investigate this verse, we can see that it links directly to Dan. 7:25 and also to Rev. 12:14, because those two verses use the identical expression for the “42 months.”

The immediate context of the “42 months” phrase is an answer to the question, “How long until the end of wonders?” “For a time, times, and half a time.” But the answer goes on. “And as soon as to finish (literal translation) shattering the power of the holy people, all these will be completed.” My interpretation of this immediate context is that the holy people (i.e., the church) will be shattered for “42 months,” and then the end will come (“be completed”). This interpretation is strengthened by its agreement with the events of Dan. 7:25. If this interpretation is correct, it says that the church will be severely persecuted for “42 months” near the end of the age and then the end will come.

We just looked at the very narrow context of the verse where this occurrence of the “42 months” appears but looking at a larger context of Daniel 11-12 tells us more. In Daniel 11, we read of the activity of the “despicable person” (11:21; the antichrist), who meets his end after “he pitches his tent between the sea and the beautiful Holy Mountain” (Dan. 11:45). This phrase is figurative language for Armageddon (see Ezek. 38:14-18; Rev. 16:14, 16; 20:8-9). Then in Dan. 12:1, we see the great tribulation of the church (Matt. 24:21), then Dan. 12:2 tells of the Resurrection, and finally Dan. 12:7 places all these events in or around the “42 months” at the end of the age.

SUMMARY. This occurrence of the “42 months” includes a manifestation of the antichrist who subjects the church to persecution, which culminates in Armageddon when the church is rescued by Resurrection. Then the antichrist comes to his end (11:45).

REVELATION 11:2. This is the most spartan of the “42 months” occurrences, and the context is difficult to determine. After giving a picture (Rev. 11:1) that reminds us of the measuring of the temple scene from Ezekiel 40-42, we discover that “the nations will tread underfoot the holy city for forty-two months” (Rev. 11:2). My interpretation of this scene is consistent with others like it in the “42 months,” namely that the nations (under the leadership of the antichrist; Rev. 13:7-8) will oppress and persecute (“tread under foot”) the church (“the holy city”) for (or during) the “42 months.”

We should also note that this verse links directly to Rev. 13:5, because these two verses use the identical expression for the “42 months,” namely, “forty-two months.” This direct link confirms that the events surrounding Rev. 11:2 are related to the events surrounding Rev. 13:5.

That’s enough for one post. We will continue to explore other occurrences of the “42 months” by looking at Rev. 12:6 and Rev. 12:14 in our next post.

Soli Deo gloria            rmb                 1/30/2023                   #617

Interpretive clues in Dan. 7, Rev. 11, Rev. 13 – “42 months”

POST OVERVIEW. (2nd post) A detailed examination and comparison of three portions of end-times Scripture. OBJECTIVE. To discover interpretive clues for better understanding end-times literature in general and understanding these passages in particular. The passages under consideration are Daniel 7:21-27, Revelation 11:3-12, and Revelation 13:1-10. This study also begins to explore the “42 months” of Revelation 11-13.

In our previous post (#615, 1/27/2023), we began by examining and comparing three verses, Daniel 7:21, Rev. 11:7, and Rev. 13:7, in order to discover interpretive clues for better understanding other end-times passages. We made some interesting discoveries.

PREVIOUS DISCOVERIES

The fact that these three verses describe, in almost identical words, the actions of the little horn (Dan. 7) and the beast (Rev. 11; 13) leads to the logical conclusion that the little horn and the beast are symbols for the same person (i.e., the antichrist).

Not only this, but we can also conclude that, because the events are described almost identically, the events of Daniel 7:21 are the same events described in Revelation 11:7 and 13:7 and thus occur at the same time in history. This yields the interpretive principle that, when different scenes in eschatological literature are written with very similar or identical words, the Scripture is marking these scenes as either closely linked or identical.

Finally, since the beast will make war with the two witnesses (Rev. 11:7) and the beast will make war with the saints (13:7), it can be deduced that the “two witnesses” of Revelation 11:3-12 is a figurative expression for “the saints” (Dan. 7:21 and Rev. 13:7), which is the church. In these three scenes, then, we see three depictions of the antichrist’s war against the church (“the saints”) at the end of the age (confirm Dan. 7:22, 26-27). But what else can we learn about these encounters?

WHEN DO THESE EVENTS TAKE PLACE?

Let’s ask the question, “When in history do these events take place?” Notice that, from Daniel 7:22, 26-27, these events occur shortly before the end of the age, but we can learn more than that. A key observation is that “the little horn” wars against the saints (the church) and speaks against the Most High (i.e., blasphemes) for “a time, times, and half a time” (Dan. 7:25), or forty-two months. We will call this time period the “42 months.”

As we look at the events in Rev. 11:3-7, we observe that “the two witnesses” (which is an expression for “the saints” or the church – see above) prophesy for 1,260 days (11:3), which is also a period of “42 months.”

Looking finally at Rev. 13:1-10 as the beast “makes war with the saints” (13:7) and as he “speaks arrogant words and blasphemies” (13:5) and “opens his mouth in blasphemies against God, to blaspheme His name and His tabernacle” (13:6), we read that “authority to act for forty-two months is given to him” (13:5). Again, we find the “42 months.”

THE “42 MONTHS”

Thus, from one scene in Daniel 7 and two scenes in Revelation 11 and 13, we see that, near the end of the age, the antichrist arises and persecutes the church during the period of the “42 months.” But are there other occurrences of the “42 months” in end-times prophecy? It turns out there are four more places where end-times passages mention this time period.

  • In Dan. 12:7 “a time, times, and half a time”
  • In Rev. 11:2 “forty-two months”
  • In Rev. 12:6 “1,260 days”
  • In Rev. 12:14 “a time and times and half a time”

What we are seeing is that there are seven separate occurrences of this time period of “42 months” in end-times passages of Scripture. This is definitely significant and deserves some further investigation. Here is our plan for investigating the “42 months.”

  • Make some general statements about this period (“42 months”) from observations and quick deductions.
  • Look carefully at these four new passages to observe their features.
  • Draw a conclusion about when in history this time period the “42 months” takes place.
  • Make a concluding statement about the “42 months” to guide our interpretation of the book of Revelation.

GENERAL STATEMENTS ABOUT THE “42 MONTHS”

First, in each occurrence of the “42 months” in the text of Scripture, the same time period is in view. So, in Revelation 11-13, there is a single period of time which is called the “42 months,” but there are five different scenes depicting the activities which take place during the “42 months.” An analogy might be to think of the year 2022. A person presents five top news stories from all over the world which occurred in 2022. Each news story is separate from the others but they all occurred during 2022. The point is there is only one period of the “42 months,” but there are many events going on during that single time period.

Second, the “42 months” is presented in three different forms (“a time and times and half a time,” “forty-two months,” and “1,260 days”), none of which fits any symbolic or figurative pattern. Numbers in Revelation often have a figurative or symbolic meaning (like 3, 7, 12, 1000, etc.), but the expressions for the “42 months” do not point in any figurative direction. Since there can be discerned no figurative meaning for “42 months,” this expression is probably to be understood as “relatively literal.” This suggests that the “42 months” lasts something like forty-two calendar months. That means that, in contrast to the thousand years (Rev. 20:2-7), which represents a very long period of time, the events of the “42 months” take place in a span of a very few years.

Finally, it is helpful to understand each of these separate scenes or visions as taking place DURING the “42 months,” rather than FOR the “42 months.” Thus, each of these separate events occurs for some portion of time during the period called the “42 months,” and do not occur simultaneously throughout the duration of the “42 months.”

A CAREFUL LOOK AT FOUR NEW PASSAGES ABOUT THE “42 MONTHS”

Having made some general comments, we now want to look carefully at the four new passages (see above) which also describe events of the “42 months.” That careful look will be the topic of our next post.

Soli Deo gloria            rmb                 1/29/2023                   #616

Waging war with the saints (Dan. 7:21; Rev. 11:7; 13:7)

POST OVERVIEW. (1st post) A detailed examination and comparison of three portions of end-times Scripture. OBJECTIVE. To discover interpretive clues for better understanding end-times literature in general and understanding these passages in particular. The passages under consideration are Daniel 7:21-27, Revelation 11:3-12, and Revelation 13:1-10.

In this season, I am spending a lot of time reading Revelation and studying how this fascinating final book of the Bible relates and connects to other Scripture. That is partly because I am preparing for a short teaching on Revelation on February 9, but mostly because, the more I study the book of Revelation, the more amazing and interesting the book becomes. This fascination with the beauty of Revelation is further heightened by the state of our world and by the collapsing and disintegration and destruction that we see happening all around us. As we see the chaos ever-accelerating, I cannot help but think that the last trumpet is getting ready to sound and soon we will see the Rider on the white horse (Rev. 19:11).

As I was again reading through Daniel and Revelation earlier this week, I discovered some fascinating connections.

In chapter 7 of his prophecy, Daniel relates to us visions that he saw about four beasts, but also in this chapter there is “a little horn” that appears, and it is this horn that I want to consider. Daniel 7:21 says, “I kept looking and that horn was waging war with the saints and overpowering them.” The little horn here is a manifestation of the antichrist.

BACKGROUND INFORMATION ON ANTICHRIST

Let’s pause here for a second to give some background about the antichrist. (see “Antichrist” section for further information) The antichrist appears at the end of the age as the human embodiment of all wickedness. He is manifested at least seven times in the Scriptures, first in Ezekiel 38, 39 as Gog prince of Magog, but then again here in Daniel 7 as the little horn, in Daniel 8 (the small horn), in Daniel 9:26 (the prince who is to come), in Daniel 11:21ff (the despicable person), in 2 Thess. 2:3 (the man of lawlessness), and then finally as the beast in Revelation.

COMPARING DANIEL 7:21 WITH REVELATION 11:7 AND 13:7

Daniel 7:21 – “The (little) horn was waging war with the saints and overpowering them.”

Rev. 11:7 – “The beast that comes up out of the abyss will make war with them (two witnesses) and will overcome them and kill them.”

Rev. 13:7 – “It was given to him (the beast) to make war with the saints and to overcome them.”

The fact that these three verses describe, in almost identical words, the actions of the little horn and the beast leads to the logical conclusion that the little horn and the beast are the same person. Not only this, but we can also conclude that, because they are described almost identically, the events of Daniel 7:21 are the same events described in Revelation 11:7 and 13:7 and that they occur at the same time in history. Finally, since the beast will make war with the two witnesses (11:7) and the beast will make war with the saints (13:7), it can be determined that the “two witnesses” of Revelation 11:3-12 is a figurative expression for “the saints” (Dan. 7:21 and Rev. 13:7).

MORE INFORMATION FROM THIS PASSAGE

We have just made three conclusions based on a careful study of these three verses (Dan. 7:21, Rev. 11:7; 13:7), but now we will apply these conclusions to the texts around these three verses to establish a more detailed framework for interpreting these passages. That work will be continued in the next blog post.

Soli Deo gloria            rmb                 1/27/2023                   #615

Are we unwilling to suffer for the gospel? (Col. 3:3)

POST OVERVIEW. An exhortation for disciples of Jesus to accept suffering and persecution as a necessary price to pay for the privilege of proclaiming Christ.

One of the prominent themes in the New Testament is the suffering of those who follow Jesus. During Jesus’ earthly ministry, our Lord made clear that His disciples would be expected to suffer in this world. “If the world hates you, you know that it has hated Me before it hated you” (John 15:18). “Behold, I send you out as sheep in the midst of wolves” (Matthew 10:16). To the faithful church at Smyrna, the risen Jesus Christ commanded that they “be faithful until death” (Revelation 2:10). In writing to the suffering church scattered throughout modern-day Turkey, Peter declared that “Christ also suffered for you, leaving you an example to follow in His steps” (1 Peter 2:21). That Jesus’ church would be expected to suffer for His name sake is not surprising since Jesus Himself suffered to the point of death, even death on a cross (Phil. 2:8). The faithful prophets of the Old Testament were hunted (consider Elijah), were mocked, imprisoned, and threatened with death (like Jeremiah) as they proclaimed the word of the LORD. The apostles and prophets of the New Testament were often under intense pressure to compromise their message and to be silent, yet they preferred to suffer and die rather than shrink back (Hebrews 10:38-39) and compromise. It is plain from virtually every book of the New Testament that the church of the Lord Jesus in the world is expected to suffer and to persevere through suffering to obtain the crown of life (Rev. 2:10).

In light of the Bible’s clear message regarding promised suffering and the certainty of persecution (2 Tim. 3:12), it is troubling that the western church, even the true church that has not apostatized, seems to consciously avoid suffering. My view is that the church in America has been lulled into a degree of softness. We are not only unprepared for suffering, but, more than that, we are also unwilling to suffer shame for Jesus’ name (Acts 5:41). Being unprepared to suffer is perhaps understandable since disciples of Jesus have never really been persecuted in this country. But being unwilling to suffer is an entirely different matter. Believers in America seem to still believe that we can remain true to our crucified Savior and remain true to the gospel of salvation without having to suffer. There seems to be a pervasive attitude that there exists a nuanced way to tell the world that they are perishing and need to repent, and this search for a gentler message is motivated by a fear of suffering for the gospel.

THE DISCIPLE OF JESUS HAS ALREADY DIED

The many references to suffering and to courageous perseverance in the Bible are placed there to stoke the furnace of our courage and to quench the fear of man. One of the most profound thoughts expressed in the Scriptures is stated very simply in Colossians 3:3.

For you have died and your life is hidden with Christ in God. – Colossians 3:3

Paul states here that the disciple of Jesus “has died.” The apostle is speaking figuratively of the death that you have died in the new birth. “Our old self was crucified with Him” (Romans 6:6). “I have been crucified with Christ” (Galatians 2:20). But, while Paul is speaking figuratively of the death of our old life and the death of the old man, that death is nonetheless real. The disciple of Jesus is dead to the fear of death because we have already died. And, if the fear of death has died, then how can there still be fear of other suffering that we might endure for the name of Jesus?

Paul can serve as our example here. Paul had no fear of the future or of suffering or of the threats of man because Paul had already died. And how can you threaten a man who has already died? The same is true for us. We have died with Christ and therefore can never die again. To put it in terms of persecution, we are physically vulnerable but spiritually safe. Of course, we are not to welcome or seek out suffering. We are to “be wise as serpents and innocent as doves” (Matthew 10:16) because we desire for our ministry for Jesus to last as long as possible, but the length or the comfort or the safety of our gospel ministry is never to restrain our boldness or to constrain our proclamation. We have died and been raised with Christ (Romans 6:4) and can therefore “go out to Him outside the camp, bearing His reproach” (Hebrews 13:13).

So then, as those who have already died and as those whose “life is hidden with Christ in God” (Col. 3:3b), as those whose eternity is forever established (see Phil. 3:20 – “our citizenship is in heaven”), let us run the race with joy and abandon as those who have nothing to lose and everything to gain.

21 For to me, to live is Christ and to die is gain. – Phil. 1:21

Soli Deo gloria            rmb                 1/21/2023                   #614

Suffering and tribulation in the book of Revelation

POST OVERVIEW. A survey of the book of Revelation considering the instances of suffering (“tribulation”) in the book and planning for our response of perseverance.

Spectacular! Awesome! Terrifying! Amazing! Glorious! These are words that readily come to our minds as we read through the book of Revelation. This portion of Scripture contains some of the most breathtaking images and events in the entire Bible. In fact, because these vivid images and these clashes between the forces of evil and righteousness capture our attention, it is possible to miss one of the most prominent features of Revelation, namely, the suffering of the church of Jesus Christ. But once we begin to examine the book through the lens of suffering, and specifically the tribulation of the church in the world because we follow Jesus, we realize that the suffering church is a prominent theme in Revelation.

EXPERIENCING TRIBULATION AND REQUIRING PERSEVERANCE

At the beginning of the book, as John introduces his prophecy in Revelation 1:9, he already speaks of “tribulation” (Greek θλῖψις – thlipsis) and “perseverance” (Greek ὑπομονή – hupomonay).

9 I, John, your brother and fellow partaker in the tribulation and kingdom and perseverance which are in Jesus, was on the island called Patmos because of the word of God and the testimony of Jesus.

Let’s explore these words for a moment. The word here translated as “tribulation” is a common New Testament word. It is usually translated as “tribulation,” but can also be rendered “affliction,” “oppression,” or “distress.” The overwhelming majority of uses of this word refer to the church or to a specific believer suffering for their faith in Jesus. And this is its use here. John the apostle, as “a partaker in the tribulation,” is writing to his fellow partakers in the tribulation. The message is clear: if you would be a witness “of the word of God and the testimony of Jesus,” then you must be prepared to be a fellow partaker in the tribulation. Affliction, distress, and tribulation are simply an expected part of being a follower of Jesus. If you would follow Jesus, you should expect to suffer.

Tribulation necessitates perseverance. What does John mean by “perseverance?” “In the NT, this is the characteristic of a man who is not swerved from his deliberate purpose and his loyalty to faith and piety by even the greatest trials and sufferings.” Also implied in this word is the idea of ongoing and patient endurance. In other words, “perseverance” means remaining fixed on the mission or purpose or goal in the face of trials and sufferings, even sufferings that are persistent and that show no signs of abating.

Now, since John begins his prophecy with references to tribulation and perseverance, and since he implicitly encourages and exhorts his fellow partakers in the tribulation to persevere in their testimony of Jesus, it could be argued that one of the main purposes of Revelation is to encourage believers to persevere and be faithful until death (2:10), regardless of their tribulations. Revelation contains much about the suffering church, but if the church expects persecution (2 Tim. 3:12; John 15:18-20) and if the church is steeled to persevere, then our tribulations pose no threat.

INSTANCES OF SUFFERING IN REVELATION

With our study of tribulation and perseverance as a background, we will now survey the occurrences of suffering in Revelation.

  • We have already seen Revelation 1:9 where John himself is a fellow partaker in the tribulation. In war, officers are not exempt from death. Just so, in the gospel advance, apostles are not exempt, but rather serve as examples.
  • The church at Smyrna (2:8-11) is one of the two churches not called to repent by our Lord. Smyrna is a suffering church (2:9-10) who is called to be faithful until death (2:10).
  • In Revelation 6:9-11, we encounter “those who had been slain because of the word of God and because of their testimony” (see 1:2, 9). These souls are told to rest for a little while longer until the full number of martyrs is completed. These believers had already persevered even to a violent death and there were others who would also be faithful until death who would join them in heaven. But notice that their suffering yielded a white robe (6:11).
  • We meet the two witnesses in 11:3-12. These two represent the persecuted church that is faithful even in the face of intense opposition. They faithfully finish their testimony and then are overcome and killed by the beast (11:7). The world rejoices in their deaths, but that celebration is short-lived as the witnesses are taken up to heaven in the cloud.
  • The next chapter, chapter 12, is all about the activity of the dragon (Satan) as he pursues and persecutes “the woman,” who represents the oppressed church. “The woman” flees into the wilderness to hide from the dragon (12:6, 14) and appears to avoid direct persecution by her flight. This chapter shows that there will come a time when believers will be hunted and pursued, but the Lord will protect them.  
  • The tribulation of the church becomes intense and overt in chapter 13 as the beast and the false prophet (“another beast” 13:11) rise to power. In addition to blasphemies against God and a desire to be worshiped, the beast also “makes war with the saints and overcomes them” (13:7) and puts many in prison (“captivity”) and kills many with the sword (13:10). Then the false prophet (“another beast”) “causes as many as do not worship the image of the beast to be killed” (13:15) and prevents those who do not have the mark of the beast from buying (food) (13:17).
  • Next, we see the kings of the whole earth gather together under the leadership of the beast and the false prophet (16:13-16) for the war of the great day of God, the Almighty. This is Armageddon (16:16). Although the interpretation of this passage is quite complex, the basic idea is that the forces of evil, led by the beast, are gathered together for the annihilation of the church. We see this same picture in 19:19 and in 20:8-9.
  • There is suffering during the thousand years, as well (20:4-6), for there we see “the souls of those who had been beheaded because of the testimony of Jesus and the word of God” (see also 1:2, 9; 6:9; 12:11).

Thus we see that, in the book of Revelation, the church militant is the church in tribulation, but we are exhorted to persevere and be faithful until death (2:10) and by so doing, we will receive our reward, the crown of life (2:10).

Soli Deo gloria            rmb                 1/19/2023                   #613