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<p>13:5&nbsp;<em>And there was given to him a mouth speaking great things and blasphemies-&nbsp;&nbsp;</em>The suggested allusion is to David overcoming the Palestinian Goliath, who all else feared to make war with as he spoke his blasphemy against God and Israel- exactly the language of <em><a href='B:730 13:4-8'>Rev 13:4-8</a></em><em>:&nbsp;</em>Then shall come to pass the word of <em><a href='B:450 12:8'>Zec 12:8</a></em>: "He that is feeble among them s:w. <em><a href='B:340 11:41'>Dan 11:41</a></em> about how many in the land of Israel will be overthrown or made feeble in that day shall be as David".</p><p>The idea of being given a mouth is taken from the Olivet prophecy; in the last days of AD70 and the final last days, the witnessing believers will likewise be given a mouth (<em><a href='B:490 21:15'>Luk 21:15</a></em>). They will be empowered to speak against this evil system. All the mouth and authority of this system will be given it from above, just as was the case with the Lord's sufferings at the hands of the Roman and Jewish systems.</p><p><em>And there was given to him authority to continue for forty two months</em>- The point of Revelation is that all authority and power in their utter totality is with the Father and Son. The persecution of God’s people, both in the last days and historically, has been allowed and even empowered by them. The idea that the dragon empowered the sea beast is only true from an earthly perspective, and is not at all Heaven's view. And the purpose of Revelation is to help us perceive that. Historically, this might refer to periods like Nero's persecution (Nov. 64 - June 68). But the 42 months is the time, times and a half, the 1260 days, the three and a half years of the Elijah ministry, the period of witness by the two witnesses and the hiding of the infant Jesus in Egypt.</p>


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<p>13:6&nbsp;<em>And he opened his mouth to blaspheme against God, to blaspheme His Name and His tabernacle, even those that dwell in the heaven</em>- The 42 months of the Jihadist beast's prolonged persecution of Israel is also aimed specifically at God’s "tabernacle, and them that dwell in heaven" (<em><a href='B:730 13:5-6'>Rev 13:5-6</a></em>), i:e. the temple (<em><a href='B:110 8:30'>1Ki 8:30</a></em> cp. <em><a href='B:100 15:25'>2Sa 15:25</a></em>; <em><a href='B:650 7:26'>Heb 7:26</a></em>; <em><a href='B:140 30:27'>2Ch 30:27</a></em>; <em><a href='B:230 20:2'>Psa 20:2</a></em>; <em><a href='B:230 11:4'>Psa 11:4</a></em>). The figurative 'temple' is therefore the faithful of the last days (<em><a href='B:530 3:16'>1Co 3:16</a></em>;&nbsp; <em><a href='B:540 6:16'>2Co 6:16</a></em>; <em><a href='B:560 2:21'>Eph 2:21</a></em>). The earthly temple in Jerusalem has been judged and marked out for destruction in chapter 11. God’s tabernacle is in the hearts of the believing Christians of the last days. John is seeing a vision of the heavenly throne room, where all on earth has Angelic representation. In this sense those who are in heaven can be blasphemed and persecuted on earth.</p>


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<p>13:7&nbsp;<em>And it was given to him to make war with the saints and to overcome them, and there was given to him authority over every tribe and people and tongue and nation</em>- The concept of the court of Heaven is a major key to understanding the book of Revelation. Events on earth are described in terms of their connection with the Angelic system in Heaven which has arranged them. “The accuser of our brethren” being cast out of Heaven (<em><a href='B:730 12:10'>Rev 12:10</a></em>) would therefore refer to how in the court of Heaven, an Angel represents the system who accused the brethren on earth. This isn’t to say that the Angel representing the accuser is sinful. “It was given unto” the beast to have power to persecute the saints, just as the Lord had perceived that His persecutors only had the power that was “given” unto them thereby associating the saints’ final time of trial in the last days with the Lord’s sufferings. But the power was “given” by the Angels in the court of Heaven, empowering people on earth to carry out what they permit.</p><p>The overcoming of the saints a term appropriate to both natural Israel and the true Christians of the last days is spoken of in the murder of the two witnesses in chapter 11. They did not love their lives unto death (<em><a href='B:730 12:11'>Rev 12:11</a></em>); these are the "saints" who are overcome by the beast in <em><a href='B:340 7:25'>Dan 7:25</a></em>. Many will be slain, although some will be miraculously preserved by being snatched away, or even literally up into the sky (see on <em><a href='B:730 11:12'>Rev 11:12</a></em> and <em><a href='B:730 12:5'>Rev 12:5</a></em>).</p><p>The tribes, peoples etc. who give him authority are primarily those in the area of his provenance over the earth / land promised to Abraham, upon whom Babylon sits (<em><a href='B:730 17:15'>Rev 17:15</a></em>). But it is out of these very tribes, peoples etc. that some will convert to Christ, and they are singled out for especial notice and praise because of this (<em><a href='B:730 5:9'>Rev 5:9</a></em>); for it is they to whom the Gospel is preached in the very last days (<em><a href='B:730 14:6'>Rev 14:6</a></em>).</p>


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<p>13:8&nbsp;<em>And all that dwell on the earth shall worship him, every one whose name has not been written in the book of life of the Lamb that has been slain from the foundation of the world</em>- All inhabitants of the land promised to Abraham worship this entity; with the sole exception of those who shall be saved eternally, the true Christians in that area. This means that on the territory of what is today Syria, Israel, Iraq etc. there will emerge true Christian converts. Jihadists insist upon conversion to their form of Islam on pain of death. Hence the totality of support for them in this area.</p>


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<p>13:9&nbsp;<em>If anyone has an ear, let him hear</em>- The inhabitants of the earth / land consider the beast invincible and permanent, and therefore they worship him (see on :4). They have not paid attention to the continued reminders in Revelation that all power, authority and strength is not with human empires but with the Lord Jesus. This is the reason for this appeal, to 'hear' the words of this prophecy and to not assume that the beast is ultimately powerful, permanent nor invincible.</p>


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<p>13:10&nbsp;<em>If anyone is for captivity, into captivity he goes. If anyone shall kill with the sword, with the sword must he be killed. Here is the patience and the faith of the saints</em>- This speaks of the final desolation of Israel by the beast in terms of 'leading into captivity', associated with the beast having power over "all kindreds, tongues and nations" in the earth / land promised to Abraham. The remaining Jews will be taken into captivity in those areas; and the attitude of the Islamist jihadists, ever seeking as they are to incarnate Israel's historical enemies, is such that this scenario is now quite imaginable.</p><p>To resist his captivity and killing with the sword is "the patience and faith of the saints" (<em><a href='B:730 13:7'>Rev 13:7</a></em>; <em><a href='B:730 13:10'>Rev 13:10</a></em>). The beast leading saints into captivity and death sounds like ghettos and concentration camps- our persecution may well be through our having to suffer along with natural Israel. Those who openly proclaim themselves to be spiritual Israel will be treated the same as the Jews. For this reason, the distinctively Jewish aspect of our hope should be appreciated by us now in this our time of spiritual preparation. The mad intensity of the beast's persecution of the saints in the last days has not yet been seen by us.</p><p>Goliath was the Arab "champion" (<em><a href='B:90 17:51'>1Sa 17:51</a></em>), using the Hebrew word 'Gibbor'. This connects with the description of Messiah as 'El-Gibbor' in <em><a href='B:290 9:6'>Isa 9:6</a></em>, and shows that the latter day Arab powers may well be headed up by one charismatic individual, who sets himself up as a pseudo-Messiah. The Hebrew word used for "champion" in&nbsp; <em><a href='B:90 17:4'>1Sa 17:4</a></em> literally means 'the man who goes between the two camps', again pointing forward to the mediatorial office of the true Messiah. The root meaning of 'Goliath' is 'to lead and to go into captivity', which fits in with his wager that the Philistines would go into Jewish captivity if they killed him, and vice versa. This may be the basis of <em><a href='B:730 13:10'>Rev 13:10</a></em> concerning the little horn and mouth of the beast: "He that leadeth into captivity shall go into captivity" (AV). This power having "a mouth speaking great things and blasphemies" (<em><a href='B:730 13:5'>Rev 13:5</a></em>) certainly corresponds with Goliath's loud-mouthed blasphemy. "He opened his mouth in blasphemy against God, to blaspheme His name, and His tabernacle, and them that dwell in heaven. And it was given unto him to make war with the saints, and to overcome them" (<em><a href='B:730 13:6-7'>Rev 13:6-7</a></em>) is Goliath exactly (cp. his blasphemy of the Angels in&nbsp; <em><a href='B:90 17:26'>1Sa 17:26</a></em>). "All that dwell upon the earth shall worship him" (<em><a href='B:730 13:8'>Rev 13:8</a></em>) recalls Goliath's charisma, indicated by the Philistines fleeing once they saw that he was dead. "He that killeth with the sword must be killed with the sword" (<em><a href='B:730 13:10'>Rev 13:10</a></em>) nicely concludes this set of allusions- Goliath was killed with his own sword. These parallels indicate that Goliath is a prototype of the latter day 'mouth' or personal figurehead of the 'beast'. Note in passing how <em><a href='B:10 12:3'>Gen 12:3</a></em> may have hinted at this figure right at the start&nbsp;of God’s purpose with Israel: “Him that curseth thee will I curse” (RV). The method of persecution will be by leading into captivity and killing with the sword (<em><a href='B:730 13:10'>Rev 13:10</a></em>)- the house churches of the latter day "earth" herded into cattle trucks and hauled away to mini prison camps, sharing the sufferings of natural Israel? Once again, the account of the beast here is underpinned with hints of out Lord's sufferings (<em><a href='B:730 13:10'>Rev 13:10</a></em> = <em><a href='B:470 26:52'>Mat 26:52</a></em>; 'he that leads into captivity' recalls Jesus being led away by Judas and the soldiers; 13:7 cp. the disciples being 'overcome' in Gethsemane).</p>


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<p>13:11&nbsp;<em>And I saw another beast coming up out of the earth. He had two horns like a lamb, and he spoke as a dragon</em>- The beast of :1 arose from the sea, the area adjoining the earth / land promised to Abraham. This one specifically arises from within the land promised to Abraham. The beast of <em><a href='B:730 13:1'>Rev 13:1</a></em> was empowered by the dragon, and this next beast also speaks as the dragon. The same teaching or philosophy is being taught. But he has horns like a lamb. Lambs, newborn sheep, don't have horns. Goats do. So the idea is that this beast has two horns, perhaps two leaders or entities associated with it, which claim to be Christian, or perhaps claim to be as Jesus. Islam also believes in a return of Jesus, so perhaps these are false prophets, false Christs within the radical Islamist system, who claim to be the returned Jesus:&nbsp;</p><p>It’s worth mentioning that the Koran teaches that the final punishment of the Jews will involve faithful Muslims becoming as a beast of the earth to Israel: “And when the time for the fulfilment of our word against them will come, we shall bring forth for them a beast from the earth who will speak to them because people did not believe in our Sign” (Sura 27:82). Perhaps Mohammad was again getting his Bible references garbled (note how the Koran assumes Haman and Pharaoh lived at the same time, Sura 28:6); perhaps he actually had in mind “the beast arising from the earth” of <em><a href='B:730 13:11'>Rev 13:11</a></em> which has a mouth speaking great things against Israel. Radical Islamists seek to fulfil the Koran as literally as possible; but because it contains so many fragments of Bible prophecies, they are effectively striving to fulfil latter day Bible prophecy&nbsp;</p><p>The beast of the earth must look back to the common phrase "beast of the earth" in Genesis (e.g. <em><a href='B:10 1:25'>Gen 1:25</a></em>). The serpent is an epitome of the bestial desires found in the beasts, and is thus the prototype 'beast' of later prophecies:&nbsp;The serpent being the greatest of the beasts (<em><a href='B:10 3:1'>Gen 3:1</a></em>; <em><a href='B:10 3:14'>Gen 3:14</a></em>) points to the latter-day beast being supreme over the other nations. The most basic principle behind the symbolism of the beast is found in <em><a href='B:10 1:28'>Gen 1:28</a></em>, where man is told to "have dominion over" (Heb. 'to break to powder', cp. <em><a href='B:340 2:35'>Dan 2:35</a></em>) the beasts:&nbsp;&nbsp; This was to teach him the need to dominate the bestial instincts of the flesh. Thus the beasts are set up as representative of the flesh. It is therefore understandable that the devil (sin), the beast and the serpent are linked in <em><a href='B:730 12:9'>Rev 12:9</a></em>, and that <em><a href='B:240 28:15'>Pro 28:15</a></em> parallels "a wicked ruler" with a wild bear or lion; the beast epitomizes the sinful person who controls it:&nbsp;&nbsp;</p><p>As the serpent deceived Adam and Eve, so the beast will deceive the Jews and weak Christian believers of the last days. The serpent/beast in its first century Jewish manifestation is described as seducing the saints through the subtle reasoning of the Judaizers (<em><a href='B:540 11:3'>2Co 11:3</a></em>). These people used many "fair speeches" (<em><a href='B:520 16:18'>Rom 16:18</a></em> cp. <em><a href='B:720 1:15'>Jud 1:15</a></em>), suggesting that their prototype, the serpent, persuaded Eve to eat the fruit after a lengthy series of discussions, albeit unrecorded. "Yea, hath God said..." (<em><a href='B:10 3:1'>Gen 3:1</a></em> AV) implies the continuation of an unrecorded conversation:&nbsp;The beast's agents of the last days will likewise use the tactic of extended public speeches using superficially deep arguments:&nbsp;Their political arm will be doing the same to destroy the morale of natural Israel, after the pattern of Rabshakeh's speeches to the Jews during the Assyrian invasion. Being an apostate Jew he may possibly have a latter-day equivalent in a Jewish leader, who deserts to the Arab cause, urging Israel to capitulate:&nbsp;Likewise there may be a specific "man of sin" who similarly tempts spiritual Israel:&nbsp;The description of him in <em><a href='B:600 2:3'>2Th 2:3</a></em> is framed in terms of Judas - implying that he will be an apostate Christian?</p><p>The judgment of the serpent was by the voice of God (cp. Christ, the word) walking through the garden, summoning the sinful parties to judgment:&nbsp;This easily looks forward to Christ's second coming, and the judgment by Him in His role as the word made flesh (<em><a href='B:730 19:13'>Rev 19:13</a></em>; <em><a href='B:10 3:8'>Gen 3:8</a></em>). The beast has always been associated with a pseudo-spirituality, an aping of true God manifestation; the four beasts of Daniel 7 and Revelation (dragon, sea beast, earth beast and scarlet beast) are a pseudo-cherubim:&nbsp;There is a connection between the beasts of God manifestation and the cherubim in <em><a href='B:730 4:7'>Rev 4:7</a></em>;&nbsp;indeed, the Hebrew word for 'beast' seems to be the equivalent of the phrase "living creature" used in Revelation concerning the cherubim:&nbsp;The beast and beasts therefore represent systems which falsely claim that they are the vehicle of God manifestation:&nbsp;This most clearly fits the claims of jihadist Islam. With all this in mind, it must be significant that <em><a href='B:290 14:29'>Isa 14:29</a></em> speaks of Assyria as a "cockatrice" born out of "the serpent's root", i:e. she was the seed of the serpent. "His fruit shall be a fiery flying serpent" is the language of <em><a href='B:290 6:2'>Isa 6:2</a></em> concerning the seraphim. Thus the Assyrian seed of the serpent is associated with a pseudo-seraphim, and a false God manifestation. The Assyrian invasion is the prototype of the traumas of the last days in Israel.</p><p><em><a href='B:50 32:24'>Deu 32:24</a></em> connects the 'beasts' of the surrounding nations with the Genesis serpent:&nbsp; "I will also send the teeth of beasts upon them, with the poison of serpents of the dust" (cp. <em><a href='B:10 3:14'>Gen 3:14</a></em>):&nbsp;There is also a connection between the serpent and beasts in <em><a href='B:290 30:6'>Isa 30:6</a></em>:&nbsp;"The teeth of beasts" coming down upon Israel will be finally fulfilled in the jihadist desolation prophesied in <em><a href='B:360 1:6-7'>Joe 1:6-7</a></em>, where the Assyrians of the future (<em><a href='B:360 1:15'>Joe 1:15</a></em>) are described as having Israel between their "cheek teeth" tearing the bark off the Israeli vine and fig (cp. <em><a href='B:290 9:12'>Isa 9:12</a></em> concerning the Philistines / Palestinians).</p><p>Israel being the sheep of God’s pasture is a common Bible figure:&nbsp;&nbsp; Whenever their shepherds were negligent over a prolonged period, the figure was extended to describe the 'wild beasts' of the surrounding nations invading the land and mauling the flock:&nbsp; <em><a href='B:350 13:6-8'>Hos 13:6-8</a></em> is typical of those passages which speak in these terms:&nbsp;Verses 7 and 8 liken these nations to the lion, leopard and bear, all of which are nations mentioned in Daniel 7, which are constituents of the huge system of Arab domination described in Daniel 2. These three beast nations are all part of one "wild beast”, as the nations of the image in Daniel 2 are all part of the same latter-day confederacy headed by 'Babylon': "I will be unto them as a lion:&nbsp;as a leopard... as a bear…&nbsp;<em>the</em>&nbsp;wild beast":&nbsp;&nbsp; Likewise <em><a href='B:290 56:9-10'>Isa 56:9-10</a></em>;&nbsp; <em><a href='B:300 30:16'>Jer 30:16</a></em> and <em><a href='B:330 34:5'>Eze 34:5</a></em> feature the beasts of Babylon and the surrounding nations as preying on the flock of Israel due to their sleepy shepherds:&nbsp;&nbsp; After Israel's spiritual awakening&nbsp;<em>they</em>&nbsp;will become like a beast among the 'sheep' of the jihadist nations (<em><a href='B:400 5:8'>Mic 5:8</a></em>), continuing the theme of the Jews doing to the Arabs as they did to them. It is possible that <em><a href='B:50 28:26'>Deu 28:26</a></em> also refers to the beasts of the surrounding nations:&nbsp;"Thy carcase shall be meat... unto the beasts of the earth, and no man shall fray them away" (AV):&nbsp;This alludes to the fowls being frayed away while the covenant was made to Abraham:&nbsp;Thus while Israel abode in the covenant, the neighbouring nations surrounding them were kept away:&nbsp;Similarly <em><a href='B:330 34:25'>Eze 34:25</a></em> associates the making of the covenant with Israel in the last days, with the "evil beasts" leaving the land. Time and again Israel's neighbouring enemies are likened to "wild beasts". The list of references is impressive: <em><a href='B:350 2:12'>Hos 2:12</a></em>;&nbsp; <em><a href='B:330 5:17'>Eze 5:17</a></em>; <em><a href='B:330 14:15'>Eze 14:15</a></em>;&nbsp; <em><a href='B:230 80:13'>Psa 80:13</a></em>;&nbsp; <em><a href='B:300 7:33'>Jer 7:33</a></em>; <em><a href='B:300 15:3'>Jer 15:3</a></em>; <em><a href='B:300 16:4'>Jer 16:4</a></em>; <em><a href='B:300 19:7'>Jer 19:7</a></em>; <em><a href='B:50 7:22'>Deu 7:22</a></em>. Job's Sabean invaders are called "the beasts of the earth... the beasts of the field" (<em><a href='B:220 5:22-23'>Job 5:22-23</a></em>):&nbsp;It is possible that "beasts" in these passages can be read as an intensive plural - i:e. 'the great beast', which symbolizes all of Israel's various enemies:&nbsp;&nbsp;This equivalence of the multitude of these enemies with a singular beast is seen in <em><a href='B:330 34:28'>Eze 34:28</a></em>, which parallels "the heathen" (enemies of Israel) with "the beast of the land" (singular):&nbsp;Revelation 17 similarly exhibits&nbsp;<em>the</em>&nbsp;(singular) beast as comprising a number of nations (heads/horns).</p><p><em><a href='B:230 74:19'>Psa 74:19</a></em> RV asks God not to deliver His people “unto the wild beast”. This is one of the Asaph Psalms, written in the context of the restoration. The ‘beast’ threatening to destroy Judah then was a confederacy of her surrounding neighbours. <em><a href='B:230 73:13-14'>Psa 73:13-14</a></em> likens these enemies to a many headed dragon. Another such Psalm, Psalms 83 (<em><a href='B:230 83:1'>Psa 83:1</a></em>), asks for protection against a confederacy of 10 such nations. In all this we have a remarkable type of the last days after the pattern of Daniel and Revelation-a beast with 10 horns, seeking to devour the recently returned people of God from off their land:&nbsp;<br/>There is repeatedly the theme that Israel’s enemies are confederated together under one confederacy which has one leader. Psalms 118 can be shown to be relevant to Hezekiah at the time of the Assyrian invasion (see George Booker,&nbsp;<em>Psalm Studies</em>). He speaks of how “all nations compassed me about”, i:e. the surrounding Arab nations confederate with Assyria. And yet Hezekiah speaks about them as if they are really headed up by one individual: “Thou you singular didst thrust sore at me” (<em><a href='B:230 118:13'>Psa 118:13</a></em>). The beast is to punish people by beheading them (<em><a href='B:730 20:4'>Rev 20:4</a></em>)- and it's only Islam at the moment which legally practices beheading as a form of execution.</p><p>The symbology of the beast was particularly used concerning Babylon. Nebuchadnezzar, Babylon's king, was given a beast's heart and lived with them (<em><a href='B:340 4:16'>Dan 4:16</a></em>) to show his personification of the beast:&nbsp;"The beasts of the field, i:e. the surrounding nations, were given into his control (<em><a href='B:340 2:38'>Dan 2:38</a></em>), thus they constituted part of the beast of Babylon, " the noisome beast" of <em><a href='B:330 14:21'>Eze 14:21</a></em>:&nbsp;Babylon's army is likened to "beasts" in <em><a href='B:300 34:20-21'>Jer 34:20-21</a></em>:&nbsp;As God gave power to Assyria and Babylon to achieve His will (Isaiah 10), so He will to the latter-day beast (<em><a href='B:730 13:5'>Rev 13:5</a></em>; <em><a href='B:730 13:7'>Rev 13:7</a></em>). The description of the beast leading people into captivity (<em><a href='B:730 13:10'>Rev 13:10</a></em>) shows another connection with Assyria/Babylon, whose trains of captives were well known:&nbsp;&nbsp; The beast causing men to worship it (<em><a href='B:730 13:12'>Rev 13:12</a></em>) recalls Nebuchadnezzar's decree concerning the statue on the plain of Dura (<em><a href='B:340 3:1'>Dan 3:1</a></em>; <em><a href='B:340 3:5'>Dan 3:5</a></em>):&nbsp;The historical "beast of the field" was associated with the wilderness (<em><a href='B:290 43:20'>Isa 43:20</a></em>), as the beast of <em><a href='B:730 17:3'>Rev 17:3</a></em> is a wilderness power.</p>


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<p>13:12&nbsp;<em>He exercises all the authority of the first beast in his sight. He makes the earth and those who dwell therein to worship the first beast, whose wound had been healed</em>- The earth beast demands worship for the wounded and healed sea beast, and to "the image of the beast". The beasts may destroy themselves by infighting, or by temporary victories against them by Israel and the West. But they continue reincarnating, repeating the ideology of the dragon system of chapter 12. The beast is identified with its notable wounded horn. Just as the dragon loses power but somehow continues in influence, so the sea beast is down but not out; for the earth beast operates "in his sight" or presence. This could refer to a very fast sequence of Islamist entities dominating the land in the last days. Or it could be that again we have a kaleidoscope of images, and the images revealing different aspects of the beasts overlap with each other as they rotate. All Daniel's four beasts must exist in the last days, just as the four beasts of Revelation co-exist with each other (dragon, sea and earth beasts and scarlet beast).</p><p>Those who dwell in the earth / land are forced to worship the first beast. The idea of forced worship fits exactly with the jihadist way of enforcing conversion to their brand of Islam.</p><p>Babylon and the beast with which it is associated is said to have power over the nations of whole earth / land (<em><a href='B:340 7:23'>Dan 7:23</a></em>; <em><a href='B:730 13:12'>Rev 13:12</a></em>). This is referring back to the way in which historical Babylon was praised by the whole earth / land (<em><a href='B:300 51:41'>Jer 51:41</a></em>), and had an army which included men from "the whole earth", the territory promised to Abraham (<em><a href='B:300 34:1'>Jer 34:1</a></em>). As Babylon of the last days will influence all nations of the earth with her wine, so Babylon of old is spoken of in the same way (<em><a href='B:300 51:7'>Jer 51:7</a></em> cp. <em><a href='B:730 17:2'>Rev 17:2</a></em>; <em><a href='B:730 17:4'>Rev 17:4</a></em>). Thus several prophecies speak of how Babylon's fall had effects on the whole earth (e.g. <em><a href='B:300 50:46'>Jer 50:46</a></em>); and latter day Babylon likewise (<em><a href='B:730 18:9-10'>Rev 18:9-10</a></em>). If we are correct in interpreting "Babylon" as a radical Islamic power of the last days, based on the prototype of historical Babylon, then we must look for a nation like Iran or Iraq to gather together the surrounding powers for an assault on Israel, and to somehow bring the whole world under the control of this confederacy. An Muslim-dominated UN or Muslim-fearful or other global political power could bring this about. "The Charter of Allah" makes it clear that Islam aims for world domination, within which "co-existence is possible with other religions, but only on Islamic terms and under Islamic domination". Thus the control of the other peoples within the earth / land, and even of the rest of the world may not be as difficult in practice as it may seem; if, for example, the Pope makes some suitable deference to Islam on behalf of all 'Christians', such a situation would come into existence.</p>


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<p>13:13&nbsp;<em>And he does great signs, that he should even make fire to come down out of heaven upon the earth in the sight of men-&nbsp;</em>The beast makes fire come down from heaven, just as Elijah did. The inference is that the latter day miracles of the Elijah ministry will be matched, to some degree, by the false claims of the beast. The miracles performed at Israel's deliverance from Egypt were likewise mimicked by the persecutors of God’s people. The beast acquires a puppet beast (or "publicity agent" in the words of Peter Watkins) who does "great wonders" (miracles) which deceive many (<em><a href='B:730 13:13-14'>Rev 13:13-14</a></em>; <em><a href='B:730 19:20'>Rev 19:20</a></em>). These miracles must be impressive, seeing that they result in&nbsp;<em>all</em>&nbsp;that dwell on the earth / land, except the faithful, receiving the mark, of the beast. It is hard to make this prophecy of such impressive false miracles have a significant fulfilment in the past. Miracles of the credibility described here have not been seen since the first century. Again, remember that the Olivet prophecy describes false miracles being done in the last days, which almost convince the very elect. They must therefore really be something very impressive.</p>


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<p>13:14&nbsp;<em>And he deceives those that dwell on the earth by reason of the signs which were given to him to do in the sight of the beast, saying to those that dwell on the earth, that they should make an image of the beast who was wounded by the sword but lived</em>- "The sight / presence" of the beast refers to the first, sea beast; see on :12.</p><p>The two beasts of Revelation 13 appear to effectively operate as one, just as the beast is identified with its horn which is mortally wounded and yet revives (the same language is used of the beast- <em><a href='B:730 13:3'>Rev 13:3</a></em> cp. 12,14). It seems that the beast has publicity agents- another beast which appears to be a lamb but speaks as the dragon. Perhaps the idea is that a religious entity like the false Christian / Catholic / Orthodox Church seeks to get people to worship the Islamic beast under colour of some compromise. There will be apparent miracles which encourage people to believe these entities have credibility. <em><a href='B:730 13:14-15'>Rev 13:14-15</a></em> speaks of an image being made to the beast and the image speaking. It was common in the first century to claim that statues could speak; the Simon Magus of <em><a href='B:510 8:9'>Act 8:9</a></em> is recorded in extra-Biblical history as being able to do this (see G:E. Ladd,&nbsp;<em>A Commentary on the Revelation of John</em>&nbsp;p. 184). God will ‘allow’ this to happen, in line with His way of deceiving the deceivers and confirming them in the way they wish to go. The bringing to life of an image recalls the way that God created Adam and then gave him the breath of life. The claim will be that resurrection and new life are in the power of the new entity and its leader; perhaps there will be a claim to be the resurrected Mahdi figure of Islam or something similar. And God will “allow” this, or give real power to make it appear that these miracles have really happened.</p><p>Perhaps all those living in the earth / land will be forced to make or have some image to the beast, some physical item which demonstrates their allegiance; perhaps worn as a necklace or ring. This would then have the mark of the beast upon it; see on :16-18 where we suggest this is the seal of Mohammed.</p><p>The beast of the earth in <em><a href='B:730 13:11-18'>Rev 13:11-18</a></em> seems to have some&nbsp;first century application to the cult of emperor worship which became so popular throughout the Roman empire: it speaks in the voice of the dragon (:11), from whom it receives its power; and like the first Beast, it attempts to mimic the Lamb (:12, 13). It seems to be a personification of an Antichrist embodied in the pagan priesthood, which endeavoured to draw all men to the cult of the emperor. In these thoughts we see just how radical was the Apocalypse in its first century context:&nbsp; “The image to the beast” (<em><a href='B:730 13:13'>Rev 13:13</a></em>) would refer to representations of the divinized Roman emperors. “The wound of the sword” (<em><a href='B:730 13:13'>Rev 13:13</a></em>) is possibly an allusion to the mortal wound Nero inflicted upon himself in ad 68. Nero was perceived to live again in the persecutor Domitian (Tertullian,&nbsp;<em>Apol.</em>&nbsp;5). Note how it is “the beast” who appears to have died or been wounded and then revives (<em><a href='B:730 17:8'>Rev 17:8</a></em>)- and yet these are references to what happened to Nero. The symbolism correctly perceives how the empire was incarnated in one man, the emperor:&nbsp;</p>


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<p>13:15&nbsp;<em>And he was permitted to give breath to the image of the beast, so that the image of the beast should speak, and cause to have killed as many as would not worship the image of the beast</em>- I suggested on :14 that each person dwelling in the earth / land will be forced to make this image to the beast. He is "permitted", by God, to make these images of the beast appear to have real life. This will then be the great example of God confirming people in their misbelief, by allowing these images to have some kind of apparent life and power. Any who would not worship it would then be killed:&nbsp; <em><a href='B:730 13:10'>Rev 13:10</a></em> has said that he who kills s:w. with the sword shall be killed with the sword; and this will come true at the Lord's return (<em><a href='B:730 19:21'>Rev 19:21</a></em>). So the killing is by the sword or dagger / knife, which is typical of how jihadists kill those who refuse to convert and obey them.</p><p>The beasts of Revelation seem to be described in terms of the Kingdom of God, and the descriptions link within Revelation to the descriptions of God’s Kingdom. The point is being made that these beasts, both over time and in the last days, are fake Kingdoms of God.</p><table><tr><td></p><p>Beasts</td><td>The Kingdom Of God</td><td></td></tr><tr><td>The dragon has Angels (<em><a href='B:730 12:9'>Rev 12:9</a></em>)</td><td>As Christ</td><td></td></tr><tr><td>He figuratively comes from heaven to earth (<em><a href='B:730 12:10'>Rev 12:10</a></em>)</td><td>"</td><td></td></tr><tr><td>Speaks of us day and night before God’s throne (12:10)</td><td>"</td><td></td></tr><tr><td>Has a name in his forehead (<em><a href='B:730 13:2'>Rev 13:2</a></em>)</td><td>"</td><td></td></tr><tr><td>Given power, throne and authority (<em><a href='B:730 13:13'>Rev 13:13</a></em>)</td><td>"</td><td></td></tr><tr><td>Does great miracles and signs (13:13)</td><td>"</td><td></td></tr><tr><td>Faithful followers have mark in their hands and foreheads (<em><a href='B:730 13:17'>Rev 13:17</a></em>; <em><a href='B:730 20:4'>Rev 20:4</a></em>) and are " sealed" (13:16)</td><td><em><a href='B:330 9:4'>Eze 9:4</a></em>; <em><a href='B:730 7:3'>Rev 7:3</a></em></td><td></td></tr><tr><td>All the world worships the beast (<em><a href='B:730 13:12'>Rev 13:12</a></em>)</td><td>All the world will worship God (<em><a href='B:730 15:4'>Rev 15:4</a></em>)</td><td></td></tr><tr><td>Followers as numerous as sand on the sea shore (<em><a href='B:730 20:8'>Rev 20:8</a></em>)</td><td>As the seed of Abraham</td><td></td></tr><tr><td>Their followers have one mind (<em><a href='B:730 17:3'>Rev 17:3</a></em>), and are world-wide</td><td>How it should be amongst us</td><td></td></tr><tr><td>The woman clothed with a blood red robe and a cup (<em><a href='B:730 17:4'>Rev 17:4</a></em>)</td><td>Cp. the sacrificial office of Christ</td><td></td></tr><tr><td>The beast is, was and will be (<em><a href='B:730 17:8-11'>Rev 17:8-11</a></em>); an allusion to the Yahweh Name</td><td>God is, will and will be (<em><a href='B:730 16:5'>Rev 16:5</a></em>)</td><td></td></tr></table><p>The beast systems, as Babylon and Assyria before them, were false Kingdoms of God. The beast has the power to give&nbsp;<em>pneuma</em>&nbsp;to the image / body of the first beast (<em><a href='B:730 13:15'>Rev 13:15</a></em>)- an evident mimicry of God’s creation of Adam. They appear to offer, here and now, the things of the Kingdom, and the fleshly-minded are persuaded by them. This is all playing out the drama of Eden again; the serpent offered equality with God, the wisdom of God, when it was actually the wisdom of the serpent. Adam and Eve grasped for what was offered, unlike the Lord Jesus, who refused to grasp at equality with God (Philippians 2 is full of allusion to the events of Genesis 3). What happened in Eden is in essence the epitome, the prototype of all temptation and sin (<em><a href='B:690 2:16'>1Jn 2:16</a></em> = <em><a href='B:10 3:6'>Gen 3:6</a></em>). Every one of our temptations has an element of this; we are tempted to grasp for&nbsp;what looks like the Kingdom here and now. Pentecostals are an evident example of this; they think they can obtain the full healing and physical ecstasy of the future Kingdom here and now. And on a more common level, there are many of us who reach out for the supposed fulfilment of hobbies, the supposed peace and 'security' of a nice home and bank balance, when these things are actually a false fulfilment, peace and security, the peace and security of Satan's Kingdom which is a counterfeit of the spiritual fulfilment, peace and security of Christ's Kingdom. A very evident example of this is found in Rabshakeh's offer to the inhabitants of Jerusalem: 'If you reject Yahweh as your God, the King of Assyria will give you a Kingdom where you will "eat every one of his vine, and every one of his fig tree" ' (<em><a href='B:290 36:16'>Isa 36:16</a></em>); in saying this, Rabshakeh was quoting the very words of <em><a href='B:400 4:4'>Mic 4:4</a></em> concerning the Kingdom of God. The Jews were faced with the choice of God’s Kingdom, or Satan's Kingdom, couched as it was in terms of God’s Kingdom. Likewise, the world around us isn't passive. It is actively seeking to deceive. There is a tension between us and this world, including the apostate 'Christian' world, which is vital to recognize if we are to share the salvation of God’s Kingdom and avoid the condemnation of Satan's Kingdom. There can be no half way position.</p><p>Those who will refuse to worship the beast will be killed (<em><a href='B:730 13:15'>Rev 13:15</a></em>); but those (responsible) who try to avoid this death will themselves be&nbsp;<em>tortured</em>&nbsp;to death by the Lamb, because they worshipped the beast and did not openly testify to their faith (<em><a href='B:730 14:9-11'>Rev 14:9-11</a></em>; <em><a href='B:730 16:2'>Rev 16:2</a></em>). See on <em><a href='B:470 3:11'>Mat 3:11</a></em>.</p>


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<p>13:16&nbsp;<em>And he causes all, the small and the great and the rich and the poor and the free and the bondservant, to be given a mark on their right hand, or upon their forehead</em>- The beast system will insist that all people receive the mark in their foreheads (<em><a href='B:730 13:15-16'>Rev 13:15-16</a></em>; <em><a href='B:730 14:11'>Rev 14:11</a></em>). This was an allusion to the way slaves were branded with a mark of ownership. And so in the very last days it will intensely cost to have the stigmata, the marks / brand, of being true servants of Jesus. It will cost and hurt to really believe His words, that we cannot serve two masters. This is why those who are slaves of others are pictured here as all becoming slaves of this beastly coalition:&nbsp;<br/>We either receive the mark of the beast and ultimately face torture and the wine of God’s wrath; or we refuse it and face Babylon’s wrath (<em><a href='B:730 13:16-17'>Rev 13:16-17</a></em>; <em><a href='B:730 14:9-10'>Rev 14:9-10</a></em>). Now is the time for self-examination.</p>


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<p>13:17&nbsp;<em>So that no one should be able to buy or to sell, unless he has the mark, the name of the beast or the number of his name</em>-</p><p>This is very much the language of how those excluded from the synagogues were treated for accepting Jesus as Christ (<em><a href='B:500 9:22'>Joh 9:22</a></em>). The figure of 666 (:18) is only found in the Bible concerning Solomon's Israelite kingdom. This of course was but an incipient fulfilment of the final terrorizing of Jews and Christians by the jihadist entity. Likewise it has been shown that in Nero’s time it was forbidden for Christians to use Imperial coinage, with its&nbsp;images of Caesar as Lord. It was in this sense impossible to buy or sell unless one was willing to accept the mark of the beast- exactly as in <em><a href='B:730 13:17'>Rev 13:17</a></em>. The next verse goes on to identify the number of the beast / man as being 666. And yet this is the sum of the Hebrew letters in ‘Neron Caesar’ Whatever other application these verses may be seen to have to Catholic persecution, there can be little doubt that their first century context applies to the persecution of the early converts. Later, Domitian demanded that he be worshipped as Lord and God, " Dominus et deus noster" (Suetonius,&nbsp;<em>Domitiani Vita,</em>&nbsp;13:4). John records how Thomas called the Lord Jesus “my lord and my God”, in active opposition to this kind of thinking (although Domitian came after Thomas). One couldn’t worship Caesar and the Lord Jesus. The Lord Himself had foreseen this when He warned that His followers couldn’t serve two masters. Domitian demanded to be called ‘Master’, but this was impossible for the Christian. Indeed, much of Revelation seems taken up with this theme of the first century refusal to worship the Caesars and deified Roman empire on pain of persecution (<em><a href='B:730 13:4'>Rev 13:4</a></em>; <em><a href='B:730 14:9'>Rev 14:9</a></em>; <em><a href='B:730 14:11'>Rev 14:11</a></em>; <em><a href='B:730 16:2'>Rev 16:2</a></em>; <em><a href='B:730 19:20'>Rev 19:20</a></em>). “Following the Neronian persecution, being a Christian was tantamount to being part of a criminal conspiracy, and Christians (unlike other religious groups) were punished simply for being Christians (Tacitus&nbsp;<em>Annals</em>&nbsp;15:44:5; Pliny&nbsp;<em>Letters</em>&nbsp;10:96:2-3). Their crime was an unwillingness to worship any God but their own, an exclusiveness the Greeks labelled "atheism." The refusal to sacrifice to pagan gods and on behalf of deified emperors was perceived as a threat to the harmonious relationship between people and the gods” (J:L. Mays, Editor,&nbsp;<em>Harper’s Bible Commentary</em>, (New York: Harper and Row, 1988). Although in many parts of the 21st century world the tension between the believer and the beast is not articulated so starkly, the essential realities of the conflict remain, and must be felt by us:&nbsp;</p>


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<p>13:18&nbsp;<em>Here is wisdom. He that has understanding, let him count the number of the beast. For it is the number of a man; and his number is six hundred and sixty six</em>- The first beast, representing Babylon, had "the heart of a man" (<em><a href='B:340 7:4'>Dan 7:4</a></em>). It was the embodiment of an individual person- Nebuchadnezzar. The latter day Babylon likewise will be centred around a person- the antiChrist figure of the last days, who in turn will profess to be the incarnation or embodiment of the false prophet Mohammed. Nebuchadnezzar in his madness became as a beast- with a body like a beast, hair like an eagle, and nails like those of a beast (<em><a href='B:340 4:33'>Dan 4:33</a></em>). This language is all used about the beasts in the later prophetic parts of Daniel's prophecy. They had features of eagles (<em><a href='B:340 7:4'>Dan 7:4</a></em>), bodies of beasts (<em><a href='B:340 7:11'>Dan 7:11</a></em>), and remarkable nails or claws (<em><a href='B:340 7:19'>Dan 7:19</a></em>). Nebuchadnezzar became like such a beast because the latter day beast would be the embodiment of him, just as the image of Daniel 2 had the face of Nebuchadnezzar and was in the form of a man. The beast is epitomized by a man- "the number of the beast…is the number of a man" (<em><a href='B:730 13:18'>Rev 13:18</a></em>).</p><p>The little horn takes a stand against the Prince of princes and then is destroyed “but not by human power” (<em><a href='B:340 8:25'>Dan 8:25</a></em>), i:e. he will be destroyed by the stone Jesus cut out without human hands. This is just the language of 2 Thessalonians 2, of how the Antichrist will be destroyed by the Lord’s sudden return. Micah and Isaiah call this individual “the Assyrian” (<em><a href='B:290 10:5'>Isa 10:5</a></em>; <em><a href='B:290 14:25'>Isa 14:25</a></em>). We have shown elsewhere that the description of Lucifer being thrown out of heaven can be read as describing the fall of a future King of Babylon in the last days. The most comfortable understanding of antiChrist as being an Assyrian / Babylonian is that he will be an Assyrian / Babylonian, and ruler of those areas. A leader of Iraq would ideally suit thIsa. And their leadership shows every sign of the aggression, megalomania and anti-Semitism which will characterize the antiChrist. Note too that Gog is the chief prince of Meshech and Tubal- areas identified by some as being in present Iran / Iraq. The number of the beast is the number of a man (<em><a href='B:730 13:18'>Rev 13:18</a></em>); he becomes personally identified with the system that persecutes the saints and Israel in the last days.</p><p>The black flags carried by the jihadists have a roughly drawn circle with a brief summary of the Moslem creed: 'There is none other God than Allah and Mohammed is His messenger'. The circle is roughly drawn because it is a replica of Mohammed's seal which he attached to his decrees and communications. To receive the mark of the beast may well refer to receiving such a stamp or carrying such an insignia, perhaps literally on the forehead. Because pictures of jihadist fighters show them with this symbol on their foreheads:&nbsp; The seal of Muhammad was held to have magic qualities, and the loss of the seal amounted to the loss of the caliphate and the loss of unity among Muslims. Now, the Islamists are popularizing the seal again, announcing a caliphate and urging Muslim unity- a unity which will ultimately be focused against Israel. The false prophet and beast are Biblically associated with false miracles, so something to look for would be the claims of false miracles or magic, as was once associated with the seal- see Muhammad Zafrulla Khan,&nbsp;<em>Muhammad: Seal of the Prophets</em>, Routledge & Kegan Paul, London, 1980 (chapter 12). The jihadist flag has a name, just as the British flag is called 'the Union Jack', the Canadian flag ‘the maple leaf’, the French flag is called the tricolour and the American flag ‘the stars and stripes’. It is called The Black Banner or Black Standard, also known as&nbsp;<em>rayat al-`uqab&nbsp;</em>"the banner of the eagle". The final enemies of Israel are described as coming upon her "as swift as the eagle flies" (<em><a href='B:50 28:49'>Deu 28:49</a></em>). Babylon is spoken of as an eagle in <em><a href='B:300 48:40'>Jer 48:40</a></em>; <em><a href='B:340 7:4'>Dan 7:4</a></em>; <em><a href='B:420 1:8'>Hab 1:8</a></em> and <em><a href='B:330 17:3'>Eze 17:3</a></em>; <em><a href='B:330 17:12'>Eze 17:12</a></em>, as is Assyria (<em><a href='B:350 8:1'>Hos 8:1</a></em>) and as are the Ammonites (<em><a href='B:300 49:16'>Jer 49:16</a></em>) and Edom (<em><a href='B:380 1:4'>Oba 1:4</a></em>). The IS flying the banner of the eagle therefore associates them with being a reincarnation of Israel's historical enemies. &nbsp;</p><p>The mark of the beast is to be worn on the hand, yet the Greek word for "hand" is the same as for "arm". Jihadist fighters are wearing this symbol, the seal of Mohammed, on rings and armbands- and we can expect this to become what they demand of their subject peoples too. We could expect the coinage and other symbols of any such beast entity to include it too, so that literally one could not buy or sell without it, in the earth / land under their control. The mark of the beast in the forehead is clearly intended to be understood as the inverse of the “seal of God” which is in the forehead of the believers (<em><a href='B:730 9:4'>Rev 9:4</a></em>). The word&nbsp;<em>sphragis</em>&nbsp;used there definitely means a seal, and it is matched by the “mark” of the beast. That mark can be understood, therefore, also as a seal- and what more likely than the seal of Mohammed? It may be that signet rings are used to stamp documents, or it forms part of an insignia without which no business can be done in the land- e.g. on the coins and gold of the earth / land under their domination. The Koran itself speaks of how true Moslems will have the mark of Mohammad on their foreheads as a sign that they worship: “Muhammad is the messenger of Allah. And those with him are hard against the disbelievers and merciful among themselves. Thou O Muhammad seest them bowing and falling prostrate in worship, seeking bounty from Allah and His acceptance. The mark of them is on their foreheads from the traces of prostration” (Surah 48:29). In <em><a href='B:730 14:9'>Rev 14:9</a></em>; <em><a href='B:730 14:11'>Rev 14:11</a></em>, having the mark of the beast is connected with worshipping him. The Islamic jihadist movement set to take over Israel is a highly religious movement, seeking to strictly obey the Koran. They are highly conscious of these verses.</p><p>The Biblical data concerning the mark of the beast suggests that this will be used by "the beast" and will be enforced upon those who "dwell upon the earth" (<em><a href='B:730 13:14'>Rev 13:14</a></em>; <em><a href='B:730 13:17'>Rev 13:17</a></em>). "The earth" Biblically refers to either the whole planet, or the land- the land promised to Abraham, from the Nile to the Euphrates. This promised land is the focus of the Bible. The beast of Revelation is another take on the beast of Daniel 7, which in turn is an amplification of the fourth empire of the image of Daniel 2. The empires or kings of Daniel 2 all refer to those entities who reigned over "the whole earth / land"- of Israel, as discussed further in my exposition of Daniel 2. The same earth / land is in view here in Revelation. The latter day Islamic entity can therefore be expected to gain control over that territory and to enforce the acceptance of Islam there. The mark is specifically the mark of a man (<em><a href='B:730 13:18'>Rev 13:18</a></em>)- and that man is clearly Mohammed, seeing that the ensign of the jihadists is the seal of Mohammed. And according to some usages of gematria whereby each letter in the Hebrew or Arabic alphabet has a numerical value, Mohammed in Greek, Mahomet, (Μ?α?ο?μ?ε?τ?ι?ς?has) has a value of 666:</p><p>Mu &nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Alpha Omicron&nbsp;&nbsp;&nbsp; Mu Epsilon&nbsp; Tau &nbsp;Iota&nbsp;&nbsp;&nbsp; Sigma&nbsp;<br/>40 &nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; 1 &nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; 70 &nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &nbsp;&nbsp;&nbsp;&nbsp;&nbsp;40 &nbsp; 5 &nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &nbsp;&nbsp;300 &nbsp;&nbsp; 10 &nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; 200 &nbsp;&nbsp;&nbsp;&nbsp;&nbsp;<br/>TOTAL: 666</p><p>Don't dismiss gematria too quickly. The Bible itself uses it here in <em><a href='B:730 13:18'>Rev 13:18</a></em>. There, the number 666 is not written as it would normally have been, as a number, but rather as three Greek letters,&nbsp;<em>chi xi stigma</em>; which between them add up to 666 by gematria. So it would seem that we are being invited to work out the riddle through the use of gematria. There are some connections in form between the letters of the Greek and Arabic alphabets, just as there are between the letters of the Cyrillic and Latin alphabets (e.g. 'R' in the Latin alphabet is the inverse of '?' in the Cyrillic). When those three Greek letters are turned on their side, they read exactly as the Arabic letters which spell&nbsp;<em>Bis'm Allah</em>- "In the name of Allah", which is the credo of Islam and the jihadists. This appears to be another connection between Islam and the mark of the beast.</p><p>We note too from <em><a href='B:730 13:14'>Rev 13:14</a></em> that the beast system does apparent 'miracles'; and the seal of Mohammed was historically supposed to be able to perform miracles. We could expect such false claims to be made within the territory dominated by the latter day Islamists also. The Islamic State has already demonstrated how they dealt with areas they conquer- all economic life is controlled by them and people are forced into submission to the new system. Nobody will be able to buy and sell in the territory of the earth / land promised to Abraham without displaying the mark of loyalty to the jihadists- the seal of Mohammed.</p><p>The book of Revelation, like all Bible prophecy, will have particular and acute relevance to those who live in the very last days before Christ comes. There is a particular blessing repeated for those who refuse to accept the mark of the beast. That brave and tiny minority will be comprised of those Jews who refuse to convert, and instead convert to Jesus Christ in their desperation. And for them, the book of Revelation holds out particular blessing (<em><a href='B:730 14:9-11'>Rev 14:9-11</a></em>; <em><a href='B:730 15:2'>Rev 15:2</a></em>; <em><a href='B:730 20:4'>Rev 20:4</a></em>).</p><p>The little horn of Daniel 7 is the beast of Revelation 13 :</p><table><tr><td></p><p><em><a href='B:340 7:8-21'>Dan 7:8-21</a></em></td><td><em><a href='B:730 13:5-7'>Rev 13:5-7</a></em></td><td></td></tr><tr><td>"... a mouth speaking great things" (verse 8) "And he shall speak great words against the most High ..." (verse 25)<br/>"I beheld, and the same horn made war with the saints, and prevailed against them" (verse 21)</td><td>"And there was given unto him a mouth speaking great things and blasphemies . . . And he opened his mouth in blasphemy against God, to blaspheme his name, and his tabernacle, and them that dwell in heaven" (verses 5,6) "And it was given unto him to make war with the saints, and to overcome them" (verse 7)</td><td></td></tr></table><p>Notice that the little horn of Daniel 7 is actually called "the beast": "I beheld then because of the voice of the great words which the horn spake: I beheld even till the beast was slain, and his body destroyed, and given to the burning flame" (<em><a href='B:340 7:11'>Dan 7:11</a></em>).</p><p>The little horn is also to be connected with the “King of the north” of Daniel 11, which is based upon Antiochus and the leaders of the northern part of the Greek empire, from Syria. The fact the current jihadist leadership has emerged from Syria is maybe significant in this context:</p><table><tr><td></p><p><em><a href='B:340 7:1-7'>Dan 7:1-7</a></em></td><td><em><a href='B:340 8:1'>Dan 8:1</a></em> +</td><td><em><a href='B:340 11:1'>Dan 11:1</a></em> +</td><td></td></tr><tr><td>1.</td><td>The little horn</td><td>The little horn</td><td>"The king"</td><td></td></tr><tr><td>2.</td><td>At the end</td><td>At the end</td><td>At the end</td><td></td></tr><tr><td>of the times</td><td>of the times</td><td>of the times</td><td></td><td></td></tr><tr><td>of the Gentiles</td><td>of the Gentiles</td><td>of the Gentiles</td><td></td><td></td></tr><tr><td>3.</td><td>Very aggressive</td><td>Very aggressive</td><td>Very aggressive</td><td></td></tr><tr><td>4.</td><td>"A look more stout than his fellows"</td><td>Magnifies himself</td><td>Magnifies himself</td><td></td></tr><tr><td>5.</td><td>A mouth speaking</td><td>Speaks marvellous</td><td></td><td></td></tr><tr><td>great things against</td><td>things against the</td><td></td><td></td><td></td></tr><tr><td>the Most High</td><td>God of gods</td><td></td><td></td><td></td></tr><tr><td>6.</td><td>Makes war against the saints and prevails</td><td>Destroys the holy people</td><td></td><td></td></tr><tr><td>7.</td><td>Destroyed by the</td><td>Destroyed by the</td><td></td><td></td></tr><tr><td>Ancient of days</td><td>Prince of princes</td><td></td><td></td><td></td></tr></table><p>The first beast, representing Babylon, had "the heart of a man" (<em><a href='B:340 7:4'>Dan 7:4</a></em>). It was the embodiment of an individual person- Nebuchadnezzar. The latter day Babylon likewise will be centred around a person- the antiChrist figure of the last days, who in turn will profess to be the incarnation or embodiment of the false prophet Mohammed. Nebuchadnezzar in his madness became as a beast- with a body like a beast, hair like an eagle, and nails like those of a beast (<em><a href='B:340 4:33'>Dan 4:33</a></em>). This language is all used about the beasts in the later prophetic parts of Daniel's prophecy. They had features of eagles (<em><a href='B:340 7:4'>Dan 7:4</a></em>), bodies of beasts (<em><a href='B:340 7:11'>Dan 7:11</a></em>), and remarkable nails or claws (<em><a href='B:340 7:19'>Dan 7:19</a></em>). Nebuchadnezzar became like such a beast because the latter day beast would be the embodiment of him, just as the image of Daniel 2 had the face of Nebuchadnezzar and was in the form of a man. The beast is epitomized by a man- "the number of the beast…is the number of a man" (<em><a href='B:730 13:18'>Rev 13:18</a></em>).</p>&nbsp;


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<p>14:1- see on <em><a href='B:620 4:17'>2Ti 4:17</a></em>.</p><p><em>And I looked, and beheld the Lamb standing on mount Zion, and with him one hundred and forty four thousand, each having his name and the name of his Father written on their foreheads</em>- See on :3. There is an important difference between the 144,000 in chapter 7 and those in chapter 14. Chapter 7 concerns the&nbsp;<em>sealing&nbsp;</em>of the faithful Israelite believers as the latter day tribulation in the land begins. They are marked as God’s people, marked for protection, as were the Israelites whose houses were covered by the blood of the Passover lamb, and as repentant Jews were marked on the forehead in Ezekiel 9. In Revelation 14&nbsp;these redeemed Israelites are&nbsp;<em>harvested:&nbsp;</em>They are united to each other and to the Lord Jesus Christ at His return. They are called firstfruits, hinting at the&nbsp;great ingathering later in the same chapter. It seems this group of saints are resurrected before the great multitude from all nations; or perhaps they refer to the Jewish converts within Israel who are snatched away from persecution (<em><a href='B:730 11:12'>Rev 11:12</a></em>; <em><a href='B:730 12:5'>Rev 12:5</a></em>). This would be another application of the principle, "to the Jew first, and also to the Gentile" (<em><a href='B:520 2:10'>Rom 2:10</a></em>). Again, there is an allusion to the events of the Lord's death here; for the graves were opened and Jewish believers who had recently died were resurrected and appeared as witnesses against the system who had crucified their Lord.</p><p>The Lamb comes to be on Mt. Zion with the believers in that they are snatched away there and judged there; see on <em><a href='B:730 11:12'>Rev 11:12</a></em>; <em><a href='B:730 12:5'>Rev 12:5</a></em>. John maybe has the reverse image of Judas and Peter standing with the Lord's enemies in mind when he writes that the redeemed shall stand with Jesus on Mount Zion facing the hostile world.</p><p>The Name- i:e. God’s character- has been engraved in their foreheads, in distinction to the name of the beast being upon the foreheads of his followers at the end of chapter 13. In <em><a href='B:730 14:11'>Rev 14:11</a></em> the name of the beast has to be merely 'received'- a rather passive verb, perhaps reflecting how the beast forces token conversion and worship. We either 'receive' the beast's name, or have God’s name slowly engraved. We can't have a forehead / mind / underlying heartbeat which has both names. See <em><a href='B:730 14:9'>Rev 14:9</a></em> note. "His<em>&nbsp;Father's</em>&nbsp;Name" is used rather than simply 'God’s Name', to show how we have God’s Name placed upon us because of His revelation in the Lamb, His Son.</p>


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<p>14:2&nbsp;<em>And I heard a voice from heaven, as the voice of many waters, and as the voice of a great thunder; and the voice which I heard was as the voice of harpers playing their harps</em>- They are the Heavenly antithesis to the harpers within the Babylon-beast system (<em><a href='B:730 18:22'>Rev 18:22</a></em>), just as the 144,000 sealed with the Lord's Name on their foreheads are the antithesis to those at the end of the preceding chapter 13 who have the beast's mark of 666 in their foreheads. Perhaps the harpers refer to the Angels John was beholding in the heavenly vision of the throne room? But in what sense are the harpers different from the four beasts and the 144,000 believers of :3? Or was God’s one voice somehow like the voice of many harpers, unity in diversity? Or is it that the believers are each represented by an Angel before God, and so the voice and harping of the Angels is that of their charges on earth, those whom they represent? This is the option I prefer.</p><p>John often 'flits' between earth and Heaven in his visions, because he is demonstrating how situations and people on earth have their representatives in Heaven amongst the Angels who are before God’s throne in the Heavenly court room. Here, John sees the 144,000 on Mount Zion, on earth. But he then hears a crowd in Heaven singing the song which only the 144,000 can learn. The voices in Heaven are those of their representative Angels; the singing of victory songs in Heaven with harps is likewise performed by Angels in <em><a href='B:730 5:8'>Rev 5:8</a></em>; <em><a href='B:730 5:11-12'>Rev 5:11-12</a></em>. The 144,000 are "without fault before the throne of God" (<em><a href='B:730 14:5'>Rev 14:5</a></em>) because their representative Angels stand there before the throne acceptable to God (<em><a href='B:730 14:3'>Rev 14:3</a></em>). The Lamb, the Lord Jesus, is now&nbsp;<em>standing</em>&nbsp;on earth, on Mount Zion in Jerusalem, rather than&nbsp;<em>sitting</em>&nbsp;at the Father's right hand in Heaven. This surely speaks of the time of His return to earth. <em><a href='B:230 2:6-12'>Psa 2:6-12</a></em> anticipates the Messiah as being enthroned on Mount Zion; then will be fulfilled <em><a href='B:290 24:23'>Isa 24:23</a></em> "The Lord of Hosts will reign on Mount Zion".</p>


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<p>14:3&nbsp;<em>And they sung as it were a new song before the throne, and before the four living creatures and the elders-&nbsp;</em>Here we have the situation on earth merging with the situation John is beholding in Heaven. There's a frequent connection made between the Angels and the redeemed at the Lord's return, for He returns from Heaven with the Angels. It will be so appropriate for the believers to be united with their guardian Angels at this time. We shall stand before the presence of&nbsp;his glory with exceeding joy (<em><a href='B:720 1:24'>Jud 1:24</a></em>). <em><a href='B:730 14:3'>Rev 14:3</a></em> paints the picture of the righteous singing before the throne of judgment. In Him, in that day, will be fulfilled <em><a href='B:430 3:17'>Zep 3:17</a></em>: "The Lord thy God in the midst of thee... He will save, He will rejoice over thee with joy; he will rest in his love, he will joy over thee with singing. I will gather them that are sorrowful (us) for the solemn assembly", when the Lord will keep Passover with us again.</p><p><em>And no one could learn the song-&nbsp;</em>This implies there will be those who try to repeat the song, seek to enter the life eternal, but cannot. Eternal life, salvation, redemption, is likened to an eternally sung song.</p><p><em>Save the hundred and forty four thousand, they that had been purchased out of the earth</em>- The 144,000 refers therefore to those who had been redeemed from the earth / land promised to Abraham during the last day tribulation. The idea of purchased "out of" may refer to how some of these latter day Jewish converts are apparently taken out of the earth / land to some safe place (see on <em><a href='B:730 11:12'>Rev 11:12</a></em>; <em><a href='B:730 12:5'>Rev 12:5</a></em>). Perhaps there will be a literal 144,000 who repent and convert to Christ, and seeing they did so in the face of the worst tribulation, they are worthy of special mention.</p>


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<p>14:4&nbsp;<em>These are they that were not defiled with women, for they are virgins-&nbsp;</em>The "women" are the prostitute women associated with the Babylon system. The contrast is with Babylon the whore who rides the beast system. We have not yet encountered her in Revelation; but as I have stressed so often, we do not have here a linear, chronological timeline being presented. Rather do images rotate and merge, as is typical of the apocalyptic genre.</p><p>The faithful Jewish remnant within the land will have resisted pressure to convert to Islam. Such Muslim pressure upon Jews living in the land to convert to Islam is easily imaginable. For the Koran teaches Moslems that they have a special duty to bring Jews to Islam: "O children of Israel... Believe in what I have sent down to you (this Qu'ran), confirming that which is with you, the Taurat Torah... and mix not truth with falsehood" (Surah 2:40-42). Indeed, much of the lengthy second Surah of the Koran is full of such demands for "the children of Israel" to submit to Islam. The reason given is that the Jews supposedly "conceal the truth while they know it" because the Torah supposedly supports Islam, although Muslims claim the Jews changed the original (Surah 2:146); and also that Mohammed was sent to the Jews but they rejected Him (Surah 2:151).</p><p><em>These are they that follow the Lamb wherever he goes</em>- Alluding to <em><a href='B:480 15:41'>Mar 15:41</a></em>, the women who followed Jesus around Galilee in the days of popularity and mass adulation, followed Him also to the rejection and loneliness of the cross. To follow "whithersoever" is a challenge:&nbsp; <em><a href='B:480 15:40-41'>Mar 15:40-41</a></em> makes the point that the women who followed the Lord in fair weather times in Galilee also followed Him to the darkness of the cross: “There were also women beholding from afar: among whom were both Mary Magdalene, and Mary the mother of James the little and of Joses, and Salome; who, when he was in Galilee, followed him and ministered unto him”. <em><a href='B:470 13:55'>Mat 13:55</a></em> makes it apparent that Mary the mother of James and Joses is clearly enough Mary the mother of Jesus- for He had brothers of those names. She had followed Him to Cana, and now, she faithfully followed Him to the cross. But <em><a href='B:730 14:4'>Rev 14:4</a></em> alludes to all this by saying that all the redeemed follow the Lamb wherever He goes. Thus Mary and the ministering women, following even to the cross, become typical of us all. Not only following the Lord in popularity, but also in the real and radical demands of His cross:&nbsp;&nbsp;</p><p><em>These were purchased from among men to be the firstfruits to God and to the Lamb</em>- The promise of greater harvest is perhaps implied in the subsequent presentation of the Gospel we meet here. At the time of the Lord's return, many others will be converted, far greater in number than those redeemed in this dispensation? Surely "firstfruits" implies that.</p>


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<p>14:5&nbsp;<em>And in their mouth was found no lie. They are without blemish</em>- The very language used about the Lord Jesus in <em><a href='B:670 2:22'>1Pe 2:22</a></em>. His personality and character, down to His way of speaking, are imputed to us. Only by imputed righteousness can it be said that a person has no guile (<em><a href='B:230 32:2'>Psa 32:2</a></em>). Guile / deceit / dishonesty is seen as the epitome of sin, and to be without guile is the height of righteousness. To be honest about who we are, not seeking to impress, being straightforward, who we are matching what we say- this, rather than dramatic works, is the height of righteousness. "Found" implies a process of searching- at the judgment? "Blessed is the man... in whose spirit is no guile" (<em><a href='B:230 32:2'>Psa 32:2</a></em>) is picked up in <em><a href='B:730 14:5'>Rev 14:5</a></em>: "In their mouth was found no guile: for they are without fault before the throne of God". The picture of forgiven David in Psalms 32 (<em><a href='B:230 32:1'>Psa 32:1</a></em>) is what we will each be like after acceptance "before the throne of God". Yet David’s experience can also be ours here and now; in those moments of true contrition, we surely are experiencing salvation in prospect.</p><p>The reference is to <em><a href='B:430 3:13'>Zep 3:13</a></em> concerning the repentant remnant of Israel. 'Guile' is an allusion to Jacob- this is the true Israel purged of Jacob's negative side. This confirms my suggestion that primarily the 144,000 refer to a group of Jewish Christians redeemed from the earth / land of Israel as a result of their righteous response to the tribulation which comes upon them and their land. It is of course the Lord Jesus who has no guile in His mouth (<em><a href='B:290 53:9'>Isa 53:9</a></em>)- they are counted as "in Christ" because by faith and baptism they have become in Him, as a result of the Elijah ministry of the last days. We should be beginning that work now.</p><p>"Without blemish" is the language of spotless sacrifice in the LXX Exodus 29 (<em><a href='B:20 29:1'>Exo 29:1</a></em>); Exodus 1 (<em><a href='B:20 1:1'>Exo 1:1</a></em>); <em><a href='B:30 1:3'>Lev 1:3</a></em>; <em><a href='B:30 4:3'>Lev 4:3</a></em>; <em><a href='B:30 5:15'>Lev 5:15</a></em>; <em><a href='B:330 43:22-23'>Eze 43:22-23</a></em>). As in <em><a href='B:580 1:22'>Col 1:22</a></em> and <em><a href='B:720 1:24'>Jud 1:24</a></em>, the faithful are presented faultless before God’s throne- only by the Lord's righteousness being counted to them.</p>


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<p>14:6- see on <em><a href='B:340 4:17'>Dan 4:17</a></em>.</p><p><em>And I saw another angel flying in mid heaven, having eternal good news to proclaim to those that dwell on the earth, and to every nation and tribe and tongue and people</em>- <em><a href='B:730 14:6'>Rev 14:6</a></em> describes the great latter fulfilment of the great preaching commission in terms of an Angel flying in Heaven with the Gospel of the Kingdom to be preached to all nations and languages. Surely the implication is that the latter day preachers of the Gospel are walking on earth in league with an Angelic system above them, empowering and enabling them. See on <em><a href='B:550 5:25'>Gal 5:25</a></em>. <em><a href='B:730 14:6'>Rev 14:6</a></em> appears to draw a distinction between “them that dwell on the earth” and the more general inhabitants of the world: “every nation, kindred, tongue and people”.</p><p>An Angel may be given a mission to preach somewhere, and success may be arranged by Him in prospect, but it is for us to put the work&nbsp;into&nbsp;practical effect, without which the converts will not be produced, despite the Angels preparatory work, although of course ultimately this is all foreknown by God Himself. Thus we read in <em><a href='B:730 14:6'>Rev 14:6</a></em> of an Angel being sent "having the everlasting Gospel to preach&nbsp;unto them that dwell on the earth (same word as 'land'- i:e. the land of Israel), and to every nation, kindred and tongue and people "(i:e. the whole world as well). However, this actual work of preaching to the Jews and to the world will be done by the saints; thus they will work out in practice what was achieved by the Angel in God’s plan. In this context it is worth considering how the great commission as recorded in <em><a href='B:470 28:18-19'>Mat 28:18-19</a></em> is set in the context of other references in Matthew to world-wide preaching. We are to go into all the world and make disciples of all nations; and yet it is the Angels who will gather the harvest from “the world” (<em><a href='B:470 13:38'>Mat 13:38</a></em>), Angels who will “repay” us for our work at the last day (<em><a href='B:470 16:27'>Mat 16:27</a></em>), Angels who gather the elect from “the four winds” (<em><a href='B:470 24:31'>Mat 24:31</a></em>) and gather converts from “all nations” to judgment (<em><a href='B:470 25:32'>Mat 25:32</a></em>). The implication surely is that in our preaching work, the Angels are with us and will gather in the converts which we have made.</p><p>The whole scene in <em><a href='B:730 14:6-9'>Rev 14:6-9</a></em> makes more sense if we imagine the nations presently living in the land promised to Abraham, confederated against Israel under Babylon, now having the Gospel preached to them. They are told&nbsp;<em>not</em>&nbsp;to confederate under Babylon. The ‘earth dwellers’ in the OT (especially in Joshua) invariably refer to the nations dwelling in the land, not the whole planet. Yet Babylon will reign over “the kings of the earth” (<em><a href='B:730 17:18'>Rev 17:18</a></em>), another phrase so often used in the OT of the nations dwelling in the land. So it would seem that generally they will reject the warning given to them to keep separate from her. Yet Revelation ends with: “the kings of the earth do bring their glory and honour into it”. The kings of the land, once confederate with Babylon, will in the very end come to Zion and accept her rather than Babylon as their capital.</p><p>This witness to the nations, tribes etc. living in the earth / land promised to Abraham is also a witness to the entire planet. For the world's attention will be riveted upon what is going on there. But this need not necessarily have to follow chronologically from the 144,000 appearing on Mount Zion. It may be explaining how it came about, that those 144,000 are there; for I have suggested that this group refers to the largely Jewish converts made during the tribulation period, those who responded to the witness made by the "woman" of <em><a href='B:730 12:1'>Rev 12:1</a></em> (see note there), whose preaching to them was represented by the Angel flying through the heavenly throne room which John is beholding.</p>


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<p>14:7&nbsp;<em>He said with a great voice: Fear God and give Him glory For the hour of His judgment comes, and worship Him that made the heaven and the earth and sea and fountains of waters</em>- Conversion is a call to worship our creator, not merely assent to a set of theology. In the latter day context, the call is to worship&nbsp;<em>God</em>&nbsp;rather than the beast, who demands total worship (<em><a href='B:730 13:12'>Rev 13:12</a></em>; <em><a href='B:730 13:15'>Rev 13:15</a></em>). This is a last minute appeal: "For the hour of His judgment is come". Like many Old Testament prophets, is this a last minute appeal for repentance in order to avert Israel and the world's final judgment? Perhaps it will succeed, explaining why some potential judgments like the seven thunders do not come (see on <em><a href='B:730 10:4'>Rev 10:4</a></em>). "When your judgments are in the earth, the inhabitants of the world will learn righteousness" (<em><a href='B:290 26:9'>Isa 26:9</a></em>); for "the Lord is known by the judgment which he executes" (<em><a href='B:230 9:16'>Psa 9:16</a></em>). Israel's condemnation was to be "an instruction" unto the surrounding nations (<em><a href='B:330 5:14-15'>Eze 5:14-15</a></em>). And Israel herself will know that "I am the LORD" in their final condemnation, as Ezekiel so often prophesied. This clearly associates God’s judgment with a learning process. "When the scorner is punished, the simple is made wise" (<em><a href='B:240 21:11'>Pro 21:11</a></em>). Thus the nations are intended to learn from the experience of Israel’s condemnation (<em><a href='B:350 2:10'>Hos 2:10</a></em>). The repentance of Egypt will be because "the Lord shall smite Egypt... and they shall return to the Lord" (<em><a href='B:290 19:18-22'>Isa 19:18-22</a></em>).</p><p>Heaven, earth, sea and waters have all featured in the descriptions of the judgments which have so far fallen upon the earth / land promised to Abraham. The world is bidden accept that the God who brought such turmoil upon them was also their creator.</p>


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<p>14:8- see on <em><a href='B:730 16:12'>Rev 16:12</a></em>.</p><p><em>And another, a second angel, followed, saying: Fallen Fallen is Babylon the great, that has made all the nations to drink of the wine of the anger of her fornication</em>- The word "fallen" occurs many times in Revelation. Believers either fall before the Lord, or fall in condemnation. We must fall and be broken- one way or the other (<em><a href='B:470 21:44'>Mat 21:44</a></em>). Making others sin is the ultimate sin. To make just one brother stumble means we should be thrown into the sea with a millstone around our necks (<em><a href='B:480 9:42'>Mar 9:42</a></em>). And Babylon has made multitudes stumble. Just as "the beast" is introduced in <em><a href='B:730 11:7'>Rev 11:7</a></em> without introduction, so "Babylon" is spoken of here as if we know all about her; although she is only spoken of in detail chapter 17. Revelation is a kaleidoscope of images. It's not that Babylon or a beast is introduced, defined and then we have progressive development of the theme in a chronological sense. What we have, true to the apocalyptic genre, is a kaleidoscope of images, rotating before us.</p><p>In 18:4 we have the same cry, "Babylon is fallen" and there is then an appeal to come out from her- to leave the beast system which has been dominating the earth / land. This appeal is repeated here when <em><a href='B:730 14:9'>Rev 14:9</a></em> warns that those who receive her mark will be destroyed. This is therefore the equivalent to the urgent appeal in :6 to respond to the Gospel. Babylon has fallen from heaven's perspective, but the fact people are asked to separate from her suggests that on earth, she appears still standing.</p><p>The Old Testament source passages teach the same; it is a man on a watchtower who perceives from afar that Babylon has fallen (<em><a href='B:290 21:8-10'>Isa 21:8-10</a></em>); and Isaiah's first hearers were hearing this&nbsp;<em>before</em>&nbsp;Babylon fell. Likewise <em><a href='B:300 51:8'>Jer 51:8</a></em> suggests that at the time of the cry that "Babylon is fallen", she could still repent and avert her judgment: "Babylon is suddenly fallen and destroyed: wail for her; take her balm for her pain, if so be she may be healed". And the context speaks of her&nbsp;<em>impending</em>&nbsp;fall and destruction as if it is yet future: "I will send to Babylon strangers who shall winnow her; and they shall empty her land: for in the day of trouble they shall be against her around... They shall fall down slain in the land of the Chaldeans" (<em><a href='B:300 51:2'>Jer 51:2</a></em>; <em><a href='B:300 51:4'>Jer 51:4</a></em>).</p><p>Drinking a cup of wine is a double symbol. It's either "the cup of blessing" or the cup of condemnation. Hence the breaking of bread service leads us to a T-intersection, we take the cup either to our eternal blessing or eternal condemnation. And we can't flunk the choice. God’s judgment of her is because of her fornication. Babylon caused the nations around her to drink her wine of fornication, making them "mad" (<em><a href='B:300 51:7'>Jer 51:7</a></em>; <em><a href='B:730 14:8'>Rev 14:8</a></em>):&nbsp;Wine being a symbol of teaching, this must point to 'Babylon' spreading the idea of Islamic fundamentalism to the nations around Israel (as "the nations" seem to normally refer to), making them "mad" in their hatred of Israel:&nbsp;Iran and Iraq, geographical Babylon/Assyria, are already noted for thIsa:&nbsp;As Sennacherib relied heavily on propaganda and religious rhetoric, so Nebuchadnezzar and his latter-day equivalent will do even more so:&nbsp; <em><a href='B:300 51:55'>Jer 51:55</a></em> speaks of Babylon as "the great voice”, referring to her religious propaganda. This will be quite complex, carrying with it all the power and persuasion of a pseudo-intellectuality:&nbsp;"Your wisdom and your knowledge, it has perverted you" (<em><a href='B:290 47:10'>Isa 47:10</a></em>).</p>


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<p>14:9&nbsp;<em>And another angel, a third, followed them, saying with a great voice: If anyone worships the beast and his image and receives the mark on his forehead, or upon his hand</em>- As noted on :8, this is an appeal not to continue part of the Babylon system, to be one of the brave who refuse to have the mark of the beast upon them (see on <em><a href='B:730 13:17'>Rev 13:17</a></em>). This is particularly an appeal to those dominated by the beast, within the territory of her dominion, which is the earth / land promised to Abraham. The mark on the forehead alludes to how prostitutes had their name on their foreheads (<em><a href='B:300 3:3'>Jer 3:3</a></em>). By using Babylon as a prostitute, they themselves became as prostitutes. The warning is to come out of the beast / Babylon whore system, or refuse to submit to it even on pain of death.</p><p>Daniel’s friends' refusal to obey the command to worship Babylon's King is alluded to, which prophesy how the saints of the last days will be tested just as Daniel was, with a like miraculous deliverance. Daniel's representative role is most clearly shown in the figurative death, resurrection and judgment which he receives in Daniel 10. In this Daniel is acting out the experience of each of the approved. The comforting "Fear not Daniel" (<em><a href='B:340 10:12'>Dan 10:12</a></em>; <em><a href='B:340 10:19'>Dan 10:19</a></em>) slots in to many other instances of Angels saying these words to frightened men. This makes it appropriate to speculate that the latter day believers will hear the same words from the Angel who comes to gather them (and cp. <em><a href='B:290 35:4'>Isa 35:4</a></em>, which gives the same "fear not" message to the generation which sees the second coming):&nbsp;</p>


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<p>14:10&nbsp;<em>He also shall drink of the wine of the anger of God, which is prepared unmixed in the cup of His anger; and he shall be tormented with fire and sulphur in the presence of the holy angels, and in the presence of the Lamb</em>- The wine of Babylon's fornication is matched by the wine of God’s anger. I will be "without mixture", maybe implying that some who are condemned drink wine mixed with water, i:e. are condemned with a lesser condemnation. To drink wine without any dilution at all was unusual in the first century. It would've been very bitter. But those who are told Babylon has fallen and yet still take her whore's mark into their foreheads with Angels flying overhead appealing for repentance- will be punished most severely. The grades of condemnation inversely reflect the grades of acceptance, one star differing from another in glory, one over five cities, another over two.</p><p>The sulphur is to recall the destruction of Sodom. Sodom is equated with Babylon. Those who refused to leave or who turned back Lot's wife represent those in the last days who will refuse the Angelic call to leave the Babylon system.</p><p>This destruction will be "in the presence of" the Lamb and the Angels. He will be back on earth to judge this system, bringing His angels with Him. The Angels John had seen in vision in heaven would come to earth, to the very situations they had as it were acted out in the heavenly throne room. The other Biblical information about condemnation suggests that the rejected will be taken quickly out of the Lord's presence. He takes no pleasure in their destruction. So maybe we have here a snapshot of their agony in His presence as they perceive their final rejection before they are cast out of His presence. The rejected will be punished in the Lord's presence, and then cast out of His presence (<em><a href='B:600 1:9'>2Th 1:9</a></em>) into outer darkness. This suggests two stages of condemnation: the slinking away, within the Lord's presence, and then bring cast out into outer darkness (perhaps literal darkness?). The rejected are handed over to the judge who then casts them into prison or fire. The branches are cast forth, and then (stage two) cast into the fire (<em><a href='B:500 15:6'>Joh 15:6</a></em>). There are verses which speak of the rejected being slain before Christ, cut in sunder (i:e. slain with the sword) (<em><a href='B:290 63:1-6'>Isa 63:1-6</a></em>; <em><a href='B:470 24:51'>Mat 24:51</a></em>; <em><a href='B:490 19:27'>Luk 19:27</a></em>). This presumably suggests that some will be punished quite soon after their rejection (e.g. the unwilling Jewish 'subjects' of Christ's Kingdom, <em><a href='B:490 19:27'>Luk 19:27</a></em>), whilst others will be punished and yet expelled from the Lord's presence to suffer the agony of existing without any relationship with the Lord they once loved. Again, <em><a href='B:490 19:27'>Luk 19:27</a></em> has an example of both. Surely these are the "many stripes" of&nbsp; <em><a href='B:490 12:47-48'>Luk 12:47-48</a></em>, compared to the "few stripes" of immediate death. Likewise the degree of punishment for individual Israelites in the wilderness was surely reflected in how long they were kept alive until they were finally wasted away by the Lord's hand. Some of the nations / political systems of the world are immediately destroyed at the Lord's coming, whilst others have their suffering period extended for a season and time (<em><a href='B:340 7:12'>Dan 7:12</a></em>). The rejected amongst the people of God will in some ways share the condemnation of the world which they loved. It may be that there will be different geographical areas of punishment; some are cast into fire, others into outer darkness, into prison (<em><a href='B:470 5:25'>Mat 5:25</a></em>)... or are these simply saying that there will be different kinds of punishment? Or are they different figures for the same thing?</p>


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<p>14:11&nbsp;<em>And the smoke of their torment</em>- The allusion is to how Abraham saw the smoke of Sodom's destruction from a distance. They themselves are consumed, but the smoke, the memorial of their condemnation, will eternally remain. Smoke is a memorial to destruction- the individuals are totally and permanently destroyed, but the memorial of that remains. We will remember the rejected, in some sense, for eternity.</p><p><em>Goes up for ever and ever</em>- This going on throughout the 'aion of the aions' would suggest that there will always be the reminder of the condemnation of sinners. How this will be achieved in practice is hard to envisage. But in some way, there will always be a reminder of the rejection and judgment of the unworthy of this present dispensation. This will serve as a powerful reminder to the mortals of any future age or dispensation; it may well be something which we use to remind them of the seriousness of sin.</p><p>A<em>nd they have no rest day and night, they that worship the beast and his image and whoever receives the mark of his name-&nbsp;</em>They are the antithesis of the worshippers of God, who have no rest day nor night in worshipping Him (<em><a href='B:730 4:8'>Rev 4:8</a></em>). But this doesn't mean they consciously exist, for the Bible is clear that death is unconsciousness. As noted about&nbsp;<em>the smoke</em>, it is the memorial of their destruction which remains, and the "rest" in view is that which they could have experienced. For the same word is used of the "rest" which the Lord Jesus promised to those who believe in Him ("I will give you rest", <em><a href='B:470 11:28'>Mat 11:28</a></em>); and although a different Greek word is used, the idea is the same in the descriptions of the Kingdom of God as a "rest"&nbsp;<em>for the people of God</em>&nbsp;(<em><a href='B:650 4:9-10'>Heb 4:9-10</a></em>). But these are not the people of God. The way they missed this eternal rest will be eternally remembered. Another possibility is that "They have no rest day nor night" has a different reference to "the smoke" ascending up "for ever and ever". It may refer to the awful moments, days, months, maybe years, the rejected have to exist after their rejection. Their rejection means that simply existing is mental torment.</p><p>This situation will be ongoing "day and night". In the new Jerusalem, there will be no night (<em><a href='B:730 22:5'>Rev 22:5</a></em>)- but they will be outside of it, where day and night still exist. This is another illustration of the way that the Kingdom of God starts as a little stone at the return of the Lord Jesus, and spreads to fill the earth.</p>


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<p>14:12&nbsp;<em>Here is the patience of the saints, they that keep the commandments of God and the faith of Jesus</em>- Keeping the commandments and having the Faith in Christ are paralleled. To have the commandments is to keep them (<em><a href='B:500 14:21'>Joh 14:21</a></em> Gk:)- a true understanding leads to obedience in practice. Perhaps the emphasis is on the idea of 'keeping'; for under the beast's domination, the Christians within the territory dominated by it will be sore pressed to renounce their faith.</p>


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<p>14:13- see on <em><a href='B:520 14:8-9'>Rom 14:8-9</a></em>.</p><p><em>And I heard the voice from heaven saying: Write: Blessed are the dead who die in the Lord from this time forward. Yes, says the Spirit, that they may rest from their labours. For their works follow them</em>- "Yes, says the Spirit" may refer to a Spirit-Angel (<em><a href='B:230 104:4'>Psa 104:4</a></em>; <em><a href='B:650 1:7'>Heb 1:7</a></em>) who was the "voice from Heaven", gasping as it were at the wonder of how those who die in the Lord will be saved. Their works "follow" them, literally 'walk alongside with them'. Actions are important, even if we are saved by faith. For faith without works is dead. We come to judgment with our works, our lives, standing next to us. Those who do not worship the beast or have his mark will be killed (<em><a href='B:730 13:15-16'>Rev 13:15-16</a></em>; <em><a href='B:730 14:11'>Rev 14:11</a></em> cp. <em><a href='B:340 3:6'>Dan 3:6</a></em>); in this context we are told by a special announcement from Heaven "Blessed are the dead which die in the Lord from henceforth" (<em><a href='B:730 14:13'>Rev 14:13</a></em>)- as if there will be a special blessing for those who die in the tribulation. This is why the 144,000, representing those converted at this time, are singled out for such special attention and blessing. "Them that had gotten the victory over the beast... his image... his mark... sing the song of Moses" (<em><a href='B:730 15:2-3'>Rev 15:2-3</a></em>)- implying that their persecution by the beast was like being in Egypt, and their deliverance therefore gave rise to a new song of Moses. Their "works" which followed them may simply refer to their enduring in their faith in Christ and refusal of the beast's mark; for in John's Gospel, the work of God is to believe in His Son (<em><a href='B:500 6:29'>Joh 6:29</a></em>).</p>


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<p>14:14&nbsp;<em>And I looked and beheld a white cloud, and on the cloud I saw one sitting like a Son of Man, having on his head a golden crown and in his hand a sharp sickle</em>- The white cloud may be representing Angels, or the faithful believers (<em><a href='B:650 12:1'>Heb 12:1</a></em>), or simply a reference to how the Lord ascended in a cloud and will return likewise (<em><a href='B:510 1:11'>Act 1:11</a></em>). He is now King, crowned, but on account of His humanity as "Son of Man", He is well qualified to judge men. He has intimate personal experience of what it is to be human, and can judge humans appropriately. His sickle is sharpened- He is about to harvest.</p>


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<p>14:15&nbsp;<em>And another angel came out from the temple, crying with a great voice to him that sat on the cloud: Send forth your sickle and reap. For the hour to reap comes. For the harvest of the earth is ripe</em>- The Lord Jesus reaps the harvest of the earth, what has been brought forth in spiritual fruit in the territory of the earth / land dominated by the beast. This is another explanation of how came about the opening scene of the 144,000 in :1. His emphasis is upon harvesting the good harvest; the second reaping of :18-20 is of the wicked. In the parable of <em><a href='B:470 13:30'>Mat 13:30</a></em>, both the wheat and the tares are "gathered", but to separate places.</p><p>The allusion is clearly to the judging of the inhabitants of the land of Israel once “the iniquity of the Amorites was full” (<em><a href='B:10 15:16'>Gen 15:16</a></em>). And they refer to the non-Israelite inhabitants of the land promised to Abraham. The "earth" here is 'the land'- of Israel. There is to be a spiritual harvest of repentant Jews now accepting Christ. This is the 144,000 of :1 (see note there):&nbsp; The harvest is (Gk:)&nbsp; over-ripe. The second coming will be delayed; wickedness and spirituality will be ripe for judgment but it will be delayed to allow yet more to repent, such is the Lord's grace?.</p><p>Both the cross and the final judgment (<em><a href='B:730 14:7'>Rev 14:7</a></em>; <em><a href='B:730 14:15'>Rev 14:15</a></em>) are described in John’s writings as ‘the hour coming’; the parallel language indicates that he presents the cross as the essence of the judgment. Isaiah 53 speaks of the Lord as being “bruised" upon the cross. But <em><a href='B:290 42:4'>Isa 42:4</a></em> had earlier used this language about Christ, saying that He would be bruised with the result that he would “set judgment in the earth" (RVmg:). His bruising thus set forth judgment to all. There was a&nbsp;<em>sedile</em>&nbsp;or seat affixed to the cross, on which the victim sat in order to get temporary relief. Thus some accounts of crucifixion describe the victim as mounting the cross as one would mount a horse. This would make the cross capable of interpretation as some kind of seat or throne. And significantly, there are men on the right hand and left of the Lord, one rejected, the other gloriously accepted. See on <em><a href='B:500 19:13'>Joh 19:13</a></em>.</p>


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<p>14:16&nbsp;<em>And he that sat on the cloud cast his sickle upon the earth and the earth was reaped</em>- "He that sat..." is the Lord Jesus in <em><a href='B:730 4:3'>Rev 4:3</a></em>; <em><a href='B:730 5:7'>Rev 5:7</a></em>. Now His throne is a cloud- of glory, seeing the time for His open glorification has come. The sickle is literally a gathering hook, designed to harvest fruit. It is the fruit of the Spirit which has been developed throughout the tribulation which is His primary interest. "Reaped" is a form of the word for "summer"- literally, 'reaping time'. It is spiritual fruit on the fig tree, the repentance of a remnant in Israel, which means 'summer' or reaping time has come (s:w. <em><a href='B:470 24:32'>Mat 24:32</a></em>). In the Olivet prophecy, this is the final and most certain sign that of His return (<em><a href='B:480 13:28'>Mar 13:28</a></em>; <em><a href='B:490 21:30'>Luk 21:30</a></em>). All the possible sequences of events hinge around this- the repentance of a remnant within Israel. This remnant is the 144,000 (see on :1), which is why they are given such parade importance in Revelation. This is why we read of the 'reaping' of the earth, whereas the next harvesting is not spoken of in those terms; rather is it a gathering of bad crops to destruction.</p>


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<p>14:17- see on <em><a href='B:650 9:23'>Heb 9:23</a></em>.</p><p><em>Another angel came out from the temple which is in heaven, he also having a sharp sickle</em>- See on :16. This is a gathering unto condemnation. John has been beholding the temple scene in heaven. But now Angels actually come out of it and go to earth in reality to perform things. We note that this Angel comes out of "The temple which is in Heaven" and another coming out of the altar. Does this imply that the one from the altar is responding to the death of God’s people on that altar as sacrifices? Or is the altar in view the incense altar, suggesting that this action of judgment is in response to human prayer offered there?</p>


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<p>14:18&nbsp;<em>And another angel came out from the altar, he that has power over fire, and he called with a great voice to him that had the sharp sickle, saying: Send forth your sharp sickle and gather the clusters of the vine of the earth. For her grapes are fully ripe</em>- Notice the Angelic cooperation. One Angel calls to another, informing that the time has come for the action which that Angel had been prepared to. This recalls the mutual function between the two Angels of Passover night; one hovering over the doors with blood on them, so that the destroyer Angel did not go there. See on :17. Perhaps the picture here is of an Angel coming out of the incense altar, and triggered by the incense of our prayers, asking another Angel to do something dramatic on earth. This is how powerful prayer is, especially in the last days:&nbsp;And it would explain why the exact chronology and nature of events in the last days is to some degree open- because the more prayer, the quicker things will happen. The more the unjust judge was nagged cp. prayer, the more he responded.</p><p>The idea of gathering bad fruit and dead branches from the vine and throwing them into the fire is alluding back to the Gospel of John and the Lord's description of the rejected being branches broken off from the true vine, because of their lack of spiritual fruit (<em><a href='B:500 15:2'>Joh 15:2</a></em>). Thus it would appear that there is one Angel responsible for co-ordinating the punishment of the rejected, which he does with fire just outside Jerusalem. This suggests that the rejected will be punished by literal fire in the locality of the historical Gehenna. The judgment is of the wild vine of the earth. The people in view would therefore be apostate Israel, those who collaborated with the Islamic beast; and also of the beast itself, in that jihadist Islam presents themselves as the true vine, the true Israel of God, with the Jews and Christians as the rejected Israel of God.</p>


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<p>14:19&nbsp;<em>And the angel cast his sickle into the earth and gathered the vintage of the earth, and cast it into the winepress, the great winepress of the anger of God</em>-</p><p>The harvesting of the vine of the earth / land is different from the general judgment of all men and the Gentile world. The vine of the land may refer to specific judgment upon Israel- hence the reference to 1600 furlongs of judgment in <em><a href='B:730 14:20'>Rev 14:20</a></em>, which was thought to be the length of the land of Israel.</p><p>This passage is quoting from <em><a href='B:290 63:1-6'>Isa 63:1-6</a></em>, where the treading of the winepress "without the city" (:20) is clearly with reference to the Lord's crucifixion "without the gate" (<em><a href='B:650 13:12'>Heb 13:12</a></em>). As He said, in His death, there was the judgment of the Jewish world. Our response to the cross is a foretaste of our response to the judgment experience. The essential reason why the people of the earth / land will be trampled there is because they had not accepted the judgment of the cross of Christ.</p>


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<p>14:20&nbsp;<em>And the winepress was trodden outside of the city; and there came out blood from the winepress, even to the bridles of the horses, as far as a sixteen hundred stadia</em>- See on :19. Trampled in the winepress "outside the city", i:e. where Jesus was crucified (<em><a href='B:500 19:20'>Joh 19:20</a></em>; <em><a href='B:650 13:11-13'>Heb 13:11-13</a></em>) is as if to show that these judgments on Israel came because of what they had done to Jesus, and their refusal of the judgment of His cross. 1600 stadia was reckoned to be the length of the land. The Itenerarum of Antonius of Piacenza says the length of Palestine was 1664 stadia. It could be that the idea of the land becoming awash with blood, the whole length of it, could refer to the final conflagration there. It will be the Lord's judgment of the wild and fruitless vine, but will effectively be brought about by people themselves turning upon each other. And this has often been how God has preferred to have judgment executed throughout history, allowing men to judge themselves by their own actions and with their own swords, rather than by destroying them by bolts of Divine wrath rained down upon them.</p><p>"The horses" are not defined. They could be the horses with the Lord Jesus (<em><a href='B:730 19:14'>Rev 19:14</a></em>), but they are "white and clean", and trampling in blood seems an inappropriate clash of symbolism and figure. The other "horses" are those of the jihadist dominators of the land of chapter 6 and <em><a href='B:730 9:17'>Rev 9:17</a></em>. "The horses" suggests there is indeed reference to some other horses mentioned in Revelation. So the idea would be, as noted above, that the fruitless or wild vine is trampled to destruction by the beast supporters destroying themselves and trampling upon each other. This kind of crazed hatred within the camp of Israel's enemies has been often noted; and it is the horns who hate the whore who become so incensed against her that they figuratively eat her, performing cannibalism against her (<em><a href='B:730 17:16'>Rev 17:16</a></em>).</p>


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<p>15:1- see on <em><a href='B:730 19:11'>Rev 19:11</a></em>.</p><p><em>And I saw another sign in heaven, great and marvellous. Seven angels having seven illnesses which are the last woe, for in them is finished the anger of God</em>- Revelation 15 is a short introduction to the vials, and features a picture of a victorious, rejoicing multitude standing on a sea of glass, having gotten the victory over the beast. The vials in chapter 16 explain how this situation came about. One assumes that these seven plagues or illnesses are the seven vials. They may be part of the "plagues" with which the two witnesses smote their opponents "as often as they wished" (<em><a href='B:730 11:6'>Rev 11:6</a></em>; s:w. "illnesses"). In which case we note that they only smote them seven times. The same word for "plagues" (s:w. "illnesses" here) is used in the vials (<em><a href='B:730 16:9'>Rev 16:9</a></em>; <em><a href='B:730 16:21'>Rev 16:21</a></em>); these are the plagues brought upon Babylon "in one day" (<em><a href='B:730 18:4'>Rev 18:4</a></em>; <em><a href='B:730 18:8'>Rev 18:8</a></em>). They come, therefore, in quick succession, or even all at the same time; for the fall of Babylon is presented as surprisingly fast and quick. the seven vials / bowls cannot therefore very well refer to events over an extended period of history in the past, as insisted by the continuous historical school.</p><p>The purpose of these seven last plagues is not punishment or bloodletting for the sake of it. They are in order to complete the necessary wrath of God, and to usher in the glorious Kingdom situation of :2. This is why in <em><a href='B:730 21:9'>Rev 21:9</a></em> it is mentioned that it was the Angel who carried the seven last plagues who was the one who also showed John the vision of the glorified bride. Those plagues were necessary for her final development and exhibition.</p>


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<p>15:2&nbsp;<em>And I saw as it were a sea of glass mingled with fire, and those that had conquered the beast and his image and the number of his name, standing by the sea of glass, having harps of God</em>- The sea has been whipped up by winds and by the emergence of the sea beast from it (see on <em><a href='B:730 13:1'>Rev 13:1</a></em>). Now all is calm, and those "in Christ" can stand on stormy water, just as He did. But the sea water is strangely mixed with fire. This blessed peace could come about only through the fire of Divine judgment. Those paraded upon or by that sea are those who had overcome the beast and the command to make an image to him and have his name upon them. These again refer to the specific group of Christian converts who endure the tribulation, loving not their lives unto death; the 144,000 of <em><a href='B:730 14:1'>Rev 14:1</a></em> (see note there). They are now the harpers, as opposed to the harpers of Babylon (<em><a href='B:730 18:22'>Rev 18:22</a></em>). John himself had earlier stood by the sea observing the sea beast emerge (<em><a href='B:730 13:1'>Rev 13:1</a></em>); now, those who endured the beast without losing their faith, and even came to Christian faith during his domination, stand in that same place as John, who himself had undergone tribulation from the Roman and Jewish beast of his day.</p>


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<p>15:3&nbsp;<em>And they sang the song of Moses, the servant of God, and the song of the Lamb, singing: Great and marvellous are your works, O Lord God, the Almighty. Righteous and true are Your ways, You King of the ages</em>- The saints will sing "The Song of Moses", which Exodus 15 records was sung after the triumph at the Red Sea:&nbsp;This indicates that Israel in Egypt prior to that represents the saints, just before the Lord's coming:&nbsp; <em><a href='B:730 15:2-4'>Rev 15:2-4</a></em> is all in the context of the Exodus:&nbsp; "I saw as it were a sea of glass mingled with fire (cp. the calm Red Sea after it had returned over the Egyptians):&nbsp; and them that had gotten the victory (God was victorious at the Red Sea, <em><a href='B:20 15:1'>Exo 15:1</a></em>) over the beast (Egypt is the prototype beast, <em><a href='B:290 51:9'>Isa 51:9</a></em>; <em><a href='B:330 29:3'>Eze 29:3</a></em>) ... having the harps of God (cp. Miriam's timbrels) ... they sing the song of Moses... Who shall not fear You (cp. <em><a href='B:20 15:14-16'>Exo 15:14-16</a></em>) ... all nations shall come and worship before You;&nbsp;for Your judgments are made manifest”, referring to how the local nations of Canaan, the earth / land promised to Abraham, were subdued as a result of the Red Sea victory (see <em><a href='B:20 15:15'>Exo 15:15</a></em>):&nbsp;There must therefore be a latter day equivalent of the Red Sea deliverance of the faithful.</p>


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<p>15:4&nbsp;<em>Who shall not fear, O Lord, and glorify Your Name? For You only are holy. For all the nations shall come and worship before You. For Your righteous acts have been revealed</em>- "Who shall not…?" suggests that others now surely must agree to glorify the Lord's Name. The events outlined in Revelation so far have involved the complete destruction of all people in the earth / land promised to Abraham apart from the faithful. So this appeal is to the rest of planet earth. All those nations will therefore come and worship at Jerusalem because of the events in the land promised to Abraham which have unfolded before their eyes, exactly in accord with the prophecies of Revelation.</p><p>God’s judgments are in all the earth right now (<em><a href='B:230 105:7'>Psa 105:7</a></em>). God judged nations in order that men might&nbsp;<em>know&nbsp;</em>Him as Yahweh (e.g. <em><a href='B:330 25:11'>Eze 25:11</a></em>; <em><a href='B:330 28:22'>Eze 28:22</a></em>; <em><a href='B:330 30:19'>Eze 30:19</a></em>). Yahweh is exalted in His judging of men (<em><a href='B:290 5:16'>Isa 5:16</a></em>). His judgments make His Name / character manifest. This harder side of God converts men, and will convert them at the final judgment. God judged nations often terribly in order that men might&nbsp;<em>know&nbsp;</em>Him as Yahweh (e.g. <em><a href='B:330 25:11'>Eze 25:11</a></em>; <em><a href='B:330 28:22'>Eze 28:22</a></em>; <em><a href='B:330 30:19'>Eze 30:19</a></em>). Yahweh is exalted in His judging of men (<em><a href='B:290 5:16'>Isa 5:16</a></em>). His judgments make His Name / character manifest:&nbsp; A number of OT passages (e.g. <em><a href='B:290 25:3'>Isa 25:3</a></em>) hint that a remnant of Israel’s latter day enemies will actually repent and accept Yahweh’s Truth-&nbsp;<em>after&nbsp;</em>their experience of His judgments. God is to be feared and worshipped because of the hour of His judgment (<em><a href='B:730 14:7'>Rev 14:7</a></em>); but even later, “when Your judgments are in the earth, the inhabitants of the world will learn righteousness" (<em><a href='B:290 26:9'>Isa 26:9</a></em>).</p>


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<p>15:5&nbsp;<em>And after these things I saw the temple of the tabernacle of the testimony in heaven opened</em>- At the end of the saints' latter day tribulation, the Most Holy is opened, just as it was on Christ's death; as if His hanging on the cross is parallel to the saints' tribulation. The Angels comment "It is done" when the saints are finally delivered (<em><a href='B:730 16:17'>Rev 16:17</a></em>), as our Lord could say "It is finished" at the end of His sufferings. The great earthquake which is then described (<em><a href='B:730 16:18'>Rev 16:18</a></em>) matches the earthquakes at Christ's death and resurrection. See on <em><a href='B:480 13:13'>Mar 13:13</a></em>.</p><p>In <em><a href='B:290 6:1-4'>Isa 6:1-4</a></em> we have a vision of “the Lord high and lifted up", enthroned in the temple, with an earthquake, the temple filled with smoke, the doorposts that held up the veil being shaken (with the implication that the veil falls; 6:4). The Lord “high and lifted up" (6:1) is a phrase that occurs later in Isaiah (<em><a href='B:290 52:13'>Isa 52:13</a></em>), concerning the crucified Lord, lifted up and exalted “very high" by the cross. <em><a href='B:500 12:37-41'>Joh 12:37-41</a></em> tells us that Isaiah 6 is a vision of the Lord Jesus in glory; and in this passage John quotes both Isaiah 6, 53 together, reflecting their connection and application to the same event, namely the Lord’s crucifixion. So it is established that Isaiah 6 is a vision of the crucified Lord Jesus, high and lifted up in glory in God’s sight, whilst covered in blood and spittle, with no beauty that man should desire Him. Now <em><a href='B:730 15:5-8'>Rev 15:5-8</a></em>, building on this passage, has the veil being removed, the Most Holy opened, and the temple filled with smoke. This sends the mind straight to the rending of the temple veil at the crucifixion and the earthquake (<em><a href='B:470 27:51'>Mat 27:51</a></em>). Now the work of the cross comes to its ultimate term. Now all those who suffered with the Lord during the tribulation will likewise find heaven opened, the way into the holiest made manifest before their eyes.</p>


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<p>15:6&nbsp;<em>And there came out from the temple the seven angels that had the seven illnesses, dressed with precious linen, pure and bright and golden sashes around their chests</em>- The vials are poured out by angels "clothed in pure and white linen, and having their breasts girded with golden girdles" (<em><a href='B:730 15:6'>Rev 15:6</a></em>). This description is similar to that of the One like the Son of man of chapter 1- the Lord Jesus Christ. It could therefore be appropriately applied to those who have identified themselves with the Lord, that is to say, the saints. <em><a href='B:730 19:8'>Rev 19:8</a></em> says that fine linen is "the righteousness of the saints". These are perhaps the latter believers of whom we read in <em><a href='B:730 11:5-6'>Rev 11:5-6</a></em>: "If any man will hurt them, fire proceeds out of their mouth, and devours their enemies" and "these have power to shut heaven, that it rain not in the days of their prophecy: and have power over waters to turn them to blood, and to smite the earth with all plagues s:w. "illnesses", as often as they will". Their power "to smite the earth with all plagues" is exactly what happens in the vials, which are full of allusion to the plagues on Egypt. The Angels may therefore represent the believers, whose guardians they are- and it is those latter day believers who pour out the vials of the wrath of God, the seven last plagues.</p><p>Given all the allusions to Egypt, we wonder why there are seven plagues and not ten. Perhaps this is to suggest that potentially possible judgments will not happen; perhaps because of the prayers of the saints at the time, or the required repentance of Israel happening, or God’s mercy in cutting short the days. See on <em><a href='B:730 10:4'>Rev 10:4</a></em>.</p>


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<p>15:7&nbsp;<em>And one of the four living creatures gave to the seven angels seven golden bowls full of the anger of God, who lives for ever and ever</em>- The idea may be that God’s eternity is the backdrop to His judgments. They are temporal, but the God of love is eternal. His judgments are not the flash in a pan, red hot anger of an offended deity. They have been long planned and refined. Yet He does have wrath, for that is all part and parcel of being "love" itself. Verse 1 has spoken of the wrath of God being filled up or finished; and here the bowls are filled with His anger. The image of bowls helps therefore to get the idea over- that His wrath has now ended, in its fullness it has been poured out. And His people shall now bask only in His love.</p>


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<p>15:8&nbsp;<em>And the temple was filled with smoke from the glory of God and from His power, and no one was able to enter into the temple, until the seven plagues of the seven angels should be finished</em>- As noted throughout chapter 14, there is an amazing theme in Revelation of last minute appeals being made to people throughout the closing judgments. Such is the desire of the Father and Son for human salvation. But now, although the way into the holiest is open, into direct personal with God, it is open only to the redeemed. The seven vials must be poured out, and during that time, repentance will be impossible for those upon whom they are poured. The rest of the Gentile world must watch, and then on reflection, come to repentance and acceptance of the Lord. Nobody new can come into fellowship with God whilst the seven bowls / vials are poured out; there is no appeal for repentance in the pouring out of the vials, for it is too late. This totally writes off the continuous historical attempts to apply the vials to events in European history stretching over the last few centuries. For people could as it were enter into the temple in that period.</p>


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<p>16:1<em>&nbsp;And I heard a great voice out of the temple, saying to the seven angels: Go and pour out the seven bowls of -</em> Rev. 15 has presented the scene of God's people victorious, described in terms of the Red Sea having returned to its place, and the people singing "the song of Moses". But that was achieved by the pouring out of the plagues upon Egypt, and now in Rev. 16 we are shown how that position of triumph was achieved. The bowls are all allusive to the plagues upon Egypt. It has often been observed that Revelation, along with much Bible prophecy, presents the concluding vision and then goes on to explain how that came about. That is so, but for the persecuted first audience of the visions, the idea was surely that they [along with us] are to focus upon the end point- and how that point is reached is incidental to the wonder of the end point. And that is of great comfort to those who are living through the judgments and sufferings which lead up to that end point. 
The usage of "bowls" is to connect with the earlier vision of the golden bowls containing incense, which represents the prayers of the saints (<em><a href='B:730 5:8'>Rev 5:8</a></em>). The idea is that prayer has direct result in God pouring out judgments on earth. See on :2. </p><p><em>the anger of God into the earth</em>- The Old Testament basis for bowls used for pouring out is in the bowls for pouring out found on the table of shewbread (<em><a href='B:20 25:29'>Exo 25:29</a></em>; <em><a href='B:40 4:7'>Num 4:7</a></em>). These bowls were not for pouring out liquid, but for the frankincense which was to be placed upon the shewbread and burnt, in order to turn the bread into a memorial before God (<em><a href='B:30 24:7'>Lev 24:7</a></em>). The LXX calls these bowls "incense cups". The pouring out of the seven last bowls of judgment is therefore portrayed in terms of incense / prayer because it is the prayer of the faithful, especially in the last days, which brings forth these judgments which herald the coming of the Kingdom. Our prayers trigger action by Angels in Heaven which result in major events on earth. That is the sublime power of prayer.&nbsp;<em>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;</em></p><p>Alfred Norris wisely observed in&nbsp;<em>The Apocalypse for Everyman</em>: “But if Trumpets are warnings, Vials or Bowls are outpourings. We have gone beyond mere disclosure, and again beyond the sounding of the alarm, and have reached the point where there is no return, nothing provisional. The end has come. God is pouring out His final judgements on the world, and there can be no turning back. There are a number of parallels in the Old Testament, where the verb&nbsp;<em>shaphak</em>&nbsp;translated 'pour' is used in just such a way of the ultimate emptying out of God’s irreversible judgements on His own or other people (see <em><a href='B:230 69:24'>Psa 69:24</a></em>; <em><a href='B:230 79:6'>Psa 79:6</a></em>; <em><a href='B:290 42:25'>Isa 42:25</a></em>; <em><a href='B:300 10:25'>Jer 10:25</a></em>; <em><a href='B:310 2:4'>Lam 2:4</a></em>; <em><a href='B:310 4:11'>Lam 4:11</a></em>; <em><a href='B:330 7:8'>Eze 7:8</a></em>; <em><a href='B:330 9:8'>Eze 9:8</a></em>; <em><a href='B:350 5:10'>Hos 5:10</a></em>; <em><a href='B:430 3:8'>Zep 3:8</a></em>), etc". This is why in between the trumpets of warning and the final vials, there is a final desperate appeal through the preaching/prophesying of the Gospel (<em><a href='B:730 10:11'>Rev 10:11</a></em>; <em><a href='B:730 11:3'>Rev 11:3</a></em>; <em><a href='B:730 11:6'>Rev 11:6</a></em>; <em><a href='B:730 14:6-7'>Rev 14:6-7</a></em>). After that, the temple is closed and no man can enter it (<em><a href='B:730 15:5-8'>Rev 15:5-8</a></em>). Revelation stresses God’s creative power. He is the creator of heaven, earth, sea and rivers. In the vials, we see a reversal of His creative activity.</p>


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<p>16:2- see on <em><a href='B:730 8:7'>Rev 8:7</a></em>; <em><a href='B:730 13:17'>Rev 13:17</a></em>.</p><p><em>Harmful and painful sores came upon the people who bore the mark of the beast and worshiped its image</em>- This is after they have been appealed to, to rid themselves of this mark (see on <em><a href='B:730 14:9'>Rev 14:9</a></em>). There is no opportunity now for repentance (see on <em><a href='B:730 15:8'>Rev 15:8</a></em>). The sores recall the growths that appeared on the Philistines / Palestinians who captured the ark (<em><a href='B:90 5:6'>1Sa 5:6</a></em>). The destruction of Dagon in that passage perhaps looks forward to the image of the beast. Those who bear the mark of the beast are within the territory of the beast- which is exactly where the Philistines were. "Harmful" translates a Greek word which in all of its 50 other occurrences means "evil" in a moral sense (e.g. <em><a href='B:730 2:2'>Rev 2:2</a></em>). Their punishment was appropriate to their own evil. We wonder therefore if their usage of nuclear weaponry against Israel backfires upon them, and they themselves suffer the tumours associated with nuclear fallout. 
I noted on :2 that these judgments come as a result of the prayers of the persecuted believers. The allusion of this first bowl is to the boils that broke out upon the Egyptians (<em><a href='B:20 9:8-12'>Exo 9:8-12</a></em>). They were caused by Moses tossing ashes up into the air, whereas the boils of Rev. 16:2 come from a bowl being poured out upon earth. The ashes tossed into the air perhaps also represent prayer, rather similar to the incense which was in the bowl in <em><a href='B:730 5:8'>Rev 5:8</a></em>. The ashes represent human prayer, the words of mere dust and ashes, a term Abraham used about himself when praying to God ("I have taken it on myself to speak to the Lord, who am but dust and ashes", <em><a href='B:10 18:27'>Gen 18:27</a></em>), so the equivalent of that symbolic offering of prayer was the pouring out of the bowl of judgment with boils in it. These associations would have been more immediately grasped by an illiterate audience, with their far greater visual sensitivity than we have as literate people. 
Boils were one of the curses for breaking the covenant (<em><a href='B:50 28:27'>Deu 28:27</a></em>; <em><a href='B:50 28:35>Deu 28:35</a></em>). Likewise <em><a href='B:290 1:6'>Isa 1:6</a></em>; <em><a href='B:290 3:17'>Isa 3:17</a></em>: "From the sole of the foot even to the head there is no soundness in it: wounds, welts, and open sores... therefore the Lord brings sores on the crown of the head of the women of Zion". We can assume that those Jews within the land receive these curses as a result of having impenitently broken the covenant, yet boils were also the judgment upon Egypt. See also on <em><a href='B:730 16:11'>Rev 16:11</a></em>. We have here an example of where the unfaithful amongst God's people are "condemned with the world" (<em><a href='B:530 11:32'>1Cor 11:32</a></em>). We are to examine ourselves at the breaking of bread and perceive that we drink the cup or bowl of either blessing or condemnation. For "bowl" here in Rev. 16 is really a 'cup', continuing the frequent OT idea of the judgments of God being a cup of wrath. 
It's also significant that extreme, visible skin disease such as boils made a person an outcast from society. We recall how the beggar in the parable had "sores" (<em><a href='B:490 16:20,21'>Luk 16:20,21</a></em>). Those who sided with the beast in order to keep "in" with society are now placed outside of society, in the terrible aloneness of condemnation. </p>


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<p>16:3&nbsp;<em>And the second poured out his bowl into the sea; and it became like the blood of a dead man, and every living thing died, even the things that were in the sea</em>- The allusion is to the turning of the Nile into blood so that all the fish died (<em><a href='B:20 7:14-25'>Exo 7:14-25</a></em>), but this is far more intense; the whole sea becomes blood, not just a river, and absolutely everything in it dies, not just the fish. This is Divine judgment on earth such as has never been seen before. That is the simple message. Yet the plagues on Egypt were each designed to elicit repentance, and that is the case here too.
Notice how the blood is what kills the life. Blood is the symbol of life, in the Hebrew Old Testament (<em><a href='B:10 9:4'>Gen 9:4</a></em>; <em><a href='B:30 17:11'>Lev 17:11</a></em>). The New Testament teaches there is salvation and life eternal through the blood of Jesus (<em><a href='B:520 5:9'>Rom 5:9</a></em>;<em><a href='B:520 6:23'>Rom 6:23</a></em>;<em><a href='B:650 10:19'>Heb 10:19</a></em>;<em><a href='B:730 1:5'>Rev 1:5</a></em>). Again, there is a complete inversion of values, just as the Christian worldview is the direct opposite to that of the surrounding world system. There can be no compromise. Metphorically, drinking the world's blood brings death while drinking the Lord's blood gives life, and His people thereby drink springs of living water (<em><a href='B:730 7:17'>Rev 7:17</a></em>;<em><a href='B:730 22:17'>Rev 22:17</a></em>). 
I suggested on <em><a href='B:730 13:1'>Rev 13:1</a></em> that the earth / land refers to the territory promised to Abraham, and the "sea" refers to the nations immediately surrounding that territory; areas we now know as Iran, Egypt and Turkey. The allusion is to how the waters of Egypt were turned into blood (<em><a href='B:20 7:17'>Exo 7:17</a></em>), not simply as punishment in itself, but as an appeal to let Israel go; to stop persecuting the Hebrews. This admirably fits the latter day scenario I have suggested. The blood of a dead man is not liquid, but congealed. The picture is of mass death in these areas which gave birth to the sea beast of <em><a href='B:730 13:1'>Rev 13:1</a></em>. Previously, a third part of the sea had become blood (<em><a href='B:730 8:8'>Rev 8:8</a></em>), but this failed to elicit repentance, and so now the other two thirds become blood too. The sea appearing blood red may allude to how a "part" of Israel were to be burned as if the deep sea were burned/dried up by fire (<em><a href='B:370 7:4'>Amo 7:4</a></em>). What had been done to Israel in <em><a href='B:730 8:8'>Rev 8:8</a></em> is now done to their persecutors from the neighbouring nations.</p>


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<p>16:4&nbsp;<em>And the third poured out his bowl into the rivers and the fountains of the waters, and they became blood</em>- This is referring to judgments within the earth / land promised to Abraham; the surrounding sea has already been judged in :3. Again the allusion is to the judgments upon water sources which was part of the plagues upon Egypt in <em><a href='B:20 7:19'>Exo 7:19</a></em>. That plague is alluded to in another judgment upon Egypt found in <em><a href='B:330 32:6'>Eze 32:6</a></em>, where Egypt is told that she shall be covered with her own blood to the extent that her rivers will run with her own blood. And that prophecy goes on to state that her sun, moon and stars shall be extinguished, causing darkness (<em><a href='B:330 32:7-8'>Eze 32:7-8</a></em>)- ideas to be developed here in :8,10. It is unclear when this prophecy of Ezekiel had its fulfilment. The initial context is of Israel trusting in Egypt for help against the Assyrian. And latter day Israel may likewise look to Egypt for help against the latter day Assyrian. But Egypt too, part of the "sea", the territory immediately bordering the "land" promised to Abraham, is to be destroyed. Water turning in the blood of death may refer to some form of literal turning of water into the source of death- perhaps some form of biological warfare against Israel ends up affecting all within the land promised to Abraham. This is how God typically prefers to operate- allowing wicked men to be destroyed by the backfiring of their own devices, rather than by bolts of direct Divine judgment.</p>


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<p>16:5&nbsp;<em>And I heard the angel of the waters saying: Righteous are You, who is and who was, You Holy One, because You did thus judge</em>- Revelation abounds with examples of Angels talking and co-operating with each other in order to execute God’s purpose; just as the Passover Angel hovered over the doors of the Israelites to as it were stop the destroyer Angel from killing the firstborns there. <em><a href='B:10 1:26'>Gen 1:26</a></em> "Let us make man..." is another example of Angelic cooperation:&nbsp; Here we have an Angel praising God on reflecting upon the wisdom of what has been done. The judgments of the Holy One are effected in practice by a specific Angel. This is the kind of thing we shall do throughout eternity. There is a recognition by the Angel that the awful judgments performed on earth at this point are a reflection of God’s holiness and not of any evil or caprice ("You Holy One").</p><p>That a specific Angel controls “the waters” in an area is also implied by the way flood waters are described as praising God (<em><a href='B:230 42:8'>Psa 42:8</a></em>; <em><a href='B:230 148:7'>Psa 148:7</a></em>), water trembling at God’s presence (<em><a href='B:230 77:17'>Psa 77:17</a></em>; <em><a href='B:420 3:10'>Hab 3:10</a></em>), and the deep waters mourning (<em><a href='B:330 31:15'>Eze 31:15</a></em>). How else can waters sensibly be personified as having such feelings, unless these figures of speech are in fact based upon the real existence of a personal “Angel of the waters”? We note that there is also an Angel controlling the four winds (Rev. 7:1,2) and another with power over fire (Rev. 14:18). Clearly we are to understand that the entire cosmos is split up under the control of specific Angels; and we to some extent will take over from the Angels. For the "world to come" is for us to take over and not for Angels. This delegation of specific responsibilities to God's people is a strong theme in the Bible. Each member of the household is given specific tasks to do, there were good works intended for us from the foundation of the world, another parable speaks of being given five or two cities to rule over, we shall be king-priests (Rev. 5:10), and the priests had specific responsibilities. It is seen now in the body of Christ, where each has a unique role as members of that body. All this provides a window onto what eternity will be like.</p>


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<p>16:6&nbsp;<em>For they poured out the blood of the saints and the prophets, and blood have You given them to drink. They are worthy</em>- As the blood of the "saints and prophets" was poured out, so the Angel had poured out a bowl of judgment. The "saints" may refer to Israel as well as Christian believers, those trodden down by the beast (<em><a href='B:340 7:25'>Dan 7:25</a></em>). The "prophets" could refer to those killed by the beast system for their latter day preaching; for 'prophesy' is strictly just a speaking forth of God’s word, and not necessarily a transmitting of new material by Divine inspiration. But perhaps the murder of the two witnesses is in view, who faithfully prophesied throughout the three-and-a-half-year tribulation before being killed (see on <em><a href='B:730 11:3'>Rev 11:3</a></em>). The pouring out of blood is the language of sacrifice upon an altar; perhaps literally the saints and Christian preachers will be killed and sacrificed by the jihadists. Which would explain why an angel from the heavenly altar now speaks (:7).</p>


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<p>16:7&nbsp;<em>And I heard another angel out of the altar saying: Yes, O Lord God the Almighty, true and righteous are Your judgments</em>- As noted on :6, the jihadists may pour out the blood of their victims literally on altars, as if in sacrifice. Which is why now the angel associated with the heavenly altar agrees that the judgment of these people is in truth and righteousness. It is not the expression of the wrath of some capricious God; the judgment is appropriate and a reflection of righteousness rather than of evil intent. The justice of Divine judgment is emphasized repeatedly; and that all God's people will recognize and appreciate His justice. This is distasteful to modern man, who prefers to think that consequences for sin can and ought to be cleverly gotten around. Those who borrowed more than they could repay... should just be shown debt forgiveness. Those who become mentally and physically ill as a result of abusive choices... should just be healed by medical science. Disobedience is to be endlessly justified by obsessive considersation of background factors. Why someone misbehaves has become all important, eclipsing the misbehaviour and consequences thereof. The death penalty is seen as totally unacceptable as a consequence for sin- when it is in fact the penalty God has given [although I personally disagree with man administering that penalty on his own judgment]. Succesful life is seen as all about getting around the consequences for sin. But all this cannot ultimately be the case. Sin is serious, and brings death. Once we allow ourselves to be convicted of sin, then the struggles over Divine justice become less. Judgment for sin is then acceptable by us. There is a God, whose judgments will ultimately be done in this earth. And His children, who see things from His perspective, will join the Angels in glorifying Him for how He has judged. </p>


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<p>16:8&nbsp;<em>And the fourth poured out his bowl upon the sun; and it was given to it to scorch men with fire</em>- As noted on :4, the judgment of the sun is mentioned in <em><a href='B:330 32:7-8'>Eze 32:7-8</a></em> as part of the plagues upon latter day Egypt, whereby her water is turned to blood and darkness comes upon her as a result of judgment upon her sun. But before that happens, the sun becomes very hot and scorches those upon the earth / land; or perhaps this specifically happens to latter day Egypt. The language of scorching may suggest nuclear holocaust; if the attempts to destroy the state of Israel by nuclear weaponry backfire, or the weapons are turned against each other due to internal conflict, then such a scenario is imaginable. And it would be appropriate to the way that God prefers to let men judge themselves rather than judging by His direct bolts of judgment. The "sun" might refer to some particular leader within the beast's political leadership, which are often described as the sun, moon and stars of a nation or coalition. And this is just how they are used in <em><a href='B:330 32:7-8'>Eze 32:7-8</a></em> which is the source passage for these bowls of judgment. Again we note that "it was given to it..." to scorch men. All power is of God, the cataclysms of these very last days will not at all mean that earth has come adrift from God and evil has found its own momentum and power. All is and will be under His direct supervision and control.</p>


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<p>16:9&nbsp;<em>And men were scorched with great heat, and they cursed the Name of God who has the power over these plagues, and they did not repent and give Him glory</em>- The scorching is a plague, an illness. As noted on :8, this seems the language of nuclear holocaust. In their time of destruction, they will realize that all this is from God. But the tragedy of the rejected is that they will perceive God's hand, "know Yahweh" by His judgments, but all too late. See on 1:7. Now is the time for repentance; the rejected will be brought to the point of recognizing God and His Son, but all tragically too late. Being scorched with great heat from the sun is the language only used elsewhere of the suffering of the faithful latter day remnant in Israel at the hands of the beast (7:16). What the beast members did to God's people shall now be done to them. Scorching by the sun is the idea used in the parable of the sower concerning those believers who stumble because the sun of tribulation and persecution scorches them (Mt. 13:6,21). This will have particular reference to the tribulation. Some will fall away because of it; but by doing so, they experience their final judgment. The condemnation process will therefore be a giving of people what they have themselves decided in this life. And those who scorch others and make them stumble shall themselves be scorched at the last day. 
And they cursed the Name of God who has the power over these plagues- It is the beast who is characterized by blasphemy (Rev. 13:1,5,6; 17:3). They preferred to follow the mindset of the world around them, rather than repent. 
And they did not repent and give Him glory- This continues the allusions to the plagues on Egypt, in that Pharaoh is described as not repenting and therefore not giving God glory. In Rev. 14:7, the appeal has been made to repent and give glory to God ("Fear God and give Him glory! For the hour of His judgment comes, and worship Him that made the heaven and the earth"). The purpose of the bowls of judgment was to elicit repentance, and as with the plagues on Egypt, they could be cut short at any time if people repented. We note that glory is given to God by repentance; hence Achan was asked to give God glory by repenting ("give glory to Yahweh the God of Israel, and make confession to Him. Tell me now what you have done!", Josh. 7:19). The frequent appeals to nations to give glory to God are likewise appeals for repentance (e.g. Ps. 96:7). This is the true beauty of holiness: " Ascribe to Yahweh the glory due to His name. Bring an offering, and come before Him. Worship Yahweh in the beauty of holiness" (1 Chron. 16:29). A man standing at a tram stop repenting of a sin of three months ago as he recalls it... this is the beauty of holiness. Thus Judah were to give glory to God lest judgment come- i.e. they were to repent (Jer. 13:16; Mal. 2:2). 
Admittedly the scorching by the sun is not featured in the recorded plagues on Egypt, although all the other bowls do allude to them. But we note that On or Heliopolis was 'sun city' and the allusion may be to a plague upon that city which is not recorded in Exodus. This may also be alluded to in Jer. 50:13 LXX. The idea may simply be that the latter day judgments are based upon those plagues, but are not exactly identical (thus there are seven of them, whereas there were ten plagues on Egypt; and the order bears no resemblance apart from the seventh bowl and seventh plague both including hail). Although we note that Israel were unaffected by seven of the ten plagues, and here we have seven plagues; perhaps suggesting that the faithful in Israel likewise will be preserved from these plagues. </p>


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<p>16:10&nbsp;<em>And the fifth poured out his bowl upon the throne of the beast, and his kingdom was darkened; and they gnawed their tongues for pain because of the pain</em>-  This continues the allusions to the plagues on Egypt; in this case, to the plague of darkness (Ex. 10:21-29). That plague was specifically aimed at Pharaoh, who considered himself the incarnation of Ra, the sun god. Likewise this plague of darkness is specifically against the "throne of the beast", the leadership, the latter day Pharaoh / Antichrist. Just as God had a remarkable desire for Pharaoh personally to repent, so He even desires that Pharaoh's latter day equivalent repents. When we likely would have just assumed that such a person is not worthy of our evangelical attention. Such is God's desire that literally all men repent. 
As noted on :4, the judgment of the sun is mentioned in <em><a href='B:330 32:7-8'>Eze 32:7-8</a></em> as part of the plagues upon latter day Egypt, whereby her water is turned to blood and darkness comes upon her as a result of judgment upon her sun. The beast has a throne and Kingdom, just as the Lord has; the beast is an anti-Christ, a fake Messiah with a fake Kingdom of God on earth. "The throne of the beast" could refer to his capital city. His "kingdom" refers to his people, those recognizing him as their king; for it is they, as persons rather than just an abstract entity, who gnaw tongues for pain. His capital city or centre of rulership could be in Jerusalem, or part thereof. The gnawing of tongues recalls the Lord's pictures of condemnation as a gnashing of teeth. The faithful are comforted that they shall no longer experience "pain" (<em><a href='B:730 21:4'>Rev 21:4</a></em> s:w:), suggesting that the pain these beast worshippers now experience is the pain they inflicted upon the Lord's followers in the tribulation.</p>


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<p>16:11&nbsp;<em>They cursed the God of heaven because of their pains and their sores, and they did not repent of their deeds</em>- As noted on :9, they recognize all too late that there is indeed a "God of heaven", a phrase often used at the time of Israel's exile in Babylon and whilst under Babylonian dominion. Their "sores" could refer to the result of nuclear radiation, brought upon them by the backfiring of their own devices against Israel; see on :2. The language here of unbearable pain, sores and darkness is all taken from the description of the curses that would come upon God's people for breaking the covenant (Dt. 28:28,29: "Yahweh will strike you with madness, blindness and astonishment of heart. You shall grope at noonday, as the blind gropes in darkness"). As noted on :2, we have here an example of where the unfaithful amongst God's people are "condemned with the world" (1 Cor. 11:32). </p>


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<p style='margin-left:1em'>And the sixth poured out his bowl upon the great river, the Euphrates, and the water of it dried up, so that the way might be made ready for the kings that come from the east- See on <a href='B:730 9:14-16'>9:14,15,16</a> <a href='B:730 16:12'>16:12</a> and <a href='B:500 3:32'>Jn. 3:32</a> and <a href='B:500 9:14-16'>9:14,15,16</a> for the significance of the Euphrates. I have demonstrated so far that all the bowls allude to the exodus of Israel from Egypt, and the plagues which enabled this. The drying up of "the great river" does indeed refer to Euphrates and the fall of Babylon, but this in turn is based upon the drying up of the Red Sea for God's people to leave Egypt. The implication is that they are under persecution but are released by judgment upon the world system which is oppressing them. Just as Israel were released from Egypt, and Judah were released from Babylon, so God's people will be released in the last days. But in both those historical precedents, there is ample evidence that many of them preferred to remain where they were, or to return there. And so it will be in the last day. The foolish virgins don't respond immediately. </p>
<p style='margin-left:1em'>The sixth trumpet in <a href='B:730 9:14'>Rev. 9:14</a> and the sixth vial in <a href='B:730 16:12-13'>Rev. 16:12,13</a> both refer to the Euphrates and are therefore referring to the same events. We needn't get too fazed by issues of chronological sequence in fulfilment. The trumpets and vials aren't necessarily events which follow each other chronologically. This is the assumption of a Greek-Latin mindset; but in the Hebrew thought which underpins the New Testament, events can be described without attention to sequence. The Old Testament prophecies therefore often appear to 'jump around' in fulfilment, with no clear sequence in mind. Each vial or trumpet can be a description of events which happen around the time of the Lord's coming, but not necessarily in sequence chronologically. The 'continuous historic' school of interpretation is driven by this insistence upon chronological sequence, but this results in seeking unrealistic fulfilments of the earlier phases of the sequence. These suggested fulfilments often do not hold true to actual history, and are out of context with the main thrust of the prophecies, which concern the situation in the land of Israel in the last days. The masses of aggressive horsemen in Rev. 9 are the &quot;kings of the east&quot; of <a href='B:730 16:12'>Rev. 16:12</a> - rulers who come from the East of Israel. This would easily refer to the way in which the jihadist coalition and many of its fighters originated in Iran and Afghanistan, East of the Euphrates, and then are released and allowed to march towards Israel. The allusion is to how God allowed Cyrus to dry up [or divert] the Euphrates, and Babylon fell as the Medes and Persians under Cyrus approached from the East. The kings of the East are therefore not believers, but the unbelieving enemies of Israel. I have elsewhere pointed out that the jihadists see themselves as warriors coming from the East to destroy Israel, as one of their own Hadith states: &quot;The final battle will be waged by Muslim faithful coming on the backs of horses… carrying black banners. They will stand on the East side of the Jordan River and will wage war that the earth has never seen before... The black flags will come from the East, led by mighty men, with long hair and beards&quot;. These &quot;kings of the east&quot; who are released from the Euphrates are matched in <a href='B:730 9:17-19'>Rev. 9:17-19</a> by John's description in first century language of the most terrifying technology and aggression of the hordes of horsemen who will be released upon Israel from the Euphrates: &quot;They wore breastplates the colour of fire and of sapphire and of sulphur, and the heads of the horses were like lions' heads, and fire and smoke and sulphur came out of their mouths. By these three plagues a third of mankind was killed, by the fire and smoke and sulphur coming out of their mouths. For the power of the horses is in their mouths and in their tails, for their tails are like serpents with heads, and by means of them they wound&quot;. The killing of a third of those in the earth / land surely connects with the prediction of <a href='B:450 13:8'>Zech. 13:8</a> that when Jerusalem briefly falls, two thirds of the Jews will be killed. Presumably the other third are killed by other methods- there is repeated teaching in Rev. 8 of how the 'thirds' of those in the land will suffer in the final tribulation.</p>
<p style='margin-left:1em'>Dan. 11:40 speaks of the latter day &quot;king of the north&quot; coming with horsemen and entering into the eretz, the land, like a restrained mighty river that is now gushing and overflowing its banks. This is absolutely the picture of Revelation 16: hordes of horsemen surging from the Euphrates river towards Israel. For the &quot;king of the north&quot; [historically this was Babylon or Assyria] to enter into the eretz, the land promised to Abraham, he would have to cross the boundary of that land at the Euphrates anyway. He firstly enters the general eretz and then enters specifically the eretz of glory (<a href='B:340 11:41'>Dan. 11:41</a>)- the land inhabited by the Jews. This is described in <a href='B:330 20:6'>Ez. 20:6</a> using the same Hebrew words- &quot;a land... flowing with milk and honey, which is the glory of all the eretz&quot;. The land flowing with milk and honey hardly referred to the entire land promised to Abraham up to the Euphrates, much of which is barren desert. The glory of the eretz was and is Canaan. We can see the process starting- the Islamists are taking over the wider eretz, and will then proceed to focus upon entering into the glory of the eretz, the current territory of Israel.<br />
</p>
<p style='margin-left:1em'>The allusion to the drying up of the Euphrates by Cyrus to bring about the fall of Babylon and the return of the exiles. Babylon fell- but the exiles generally didn’t return as God intended. The fall of latter day Babylon is mentioned three times in Revelation (<a href='B:730 14:8'>Rev. 14:8</a>; <a href='B:730 16:17-19'>16:17-19</a>; <a href='B:730 17:16-17'>17:16,17</a>); and it's hard to work out when this happens; <a href='B:730 16:17-19'>Rev. 16:17-19</a> places the fall of Babylon after Armageddon and Christ's return, whilst <a href='B:730 17:16-17'>Rev. 17:16,17</a> places it before Armageddon. I see no contradiction here; it's just that the timing of the actual fall of Babylon and return of Christ are events which depend on various preconditions which may or may not be fulfilled by human freewill decisions. Such considerations may explain why it remains unclear whether Christ returns at the time of the 6th, or 7th vial. The language of both vials has application to His return, and yet some of it seems to speak of before His return. Perhaps it's beyond the technique of Biblical exposition to reconcile this language- it may simply be that the actual coming of Christ is dependent upon various conditional factors, and the inspired language of predictive prophecy is therefore appropriately ambiguous. Or take the way Revelation consistently speaks of &quot;the beast&quot; as if there is only one- and yet we read of three beasts, from the sea, the land and the abyss (<a href='B:730 13:17'>Rev. 13.17</a>). Is it really that the beast changes form over time- or are there three possible manifestations of &quot;the beast&quot; dependent upon various possible factors in human response? This approach would explain why Revelation is so hard to interpret if we insist on forcing all the events and pictures presented into a strictly progressive chronological sequence.</p>
<p style='margin-left:1em'>Another take on this problem is that Revelation is a kaleidoscope of images, some of them overlapping; there is no attempt to give a chronological timeline of events, but rather rotating images, some of which overlap at the edges with each other, giving different angles and takes on the same events.</p>
<p style='margin-left:1em'>The drying up of the Euphrates in <a href='B:730 16:12'>Rev. 16:12</a> is parallel with the four Angels being released in <a href='B:730 9:14'>9:14</a>. Angels can represent nations, as we find in Daniel- in that each nation has a representative Angel in the court of Heaven. The Euphrates is literally drying up- water flows are at their lowest ever in recorded history, and it may be that the predicted water crisis in the Tigris-Euphrates ecoregion is what drives the peoples of that area to look westwards towards Israel, and to seek to resolve their problems by a united jihad against Israel. The problem of water is acute in the region: &quot;There are thousands of new &quot;water refugees&quot; in Southern Iraq: people displaced by the changes to their natural environment. &quot;Many villages are depopulated because of that. It has a terrible economic impact upon the population&quot;&quot; (Bakhtiar Amin, Human Rights Minister of Iraq from 2004 to 2005, as quoted at http://thoughtfulwander.blogspot.co.uk/2014/07/marsh-arabs.html). Historically, the literal drying up, or diversion, of the Euphrates was what led to the fall of Babylon. It may well be that we are intended to make this connection when we read in <a href='B:730 16:12'>Rev. 16:12</a> of the drying up of the Euphrates. The logical deduction is: 'So Babylon is about to fall'. And the fall of Babylon is spoken of in Revelation as coming about at the return of Christ to earth.</p>
<p style='margin-left:1em'>But it may not be simply that the Euphrates dries up of its own accord. Now that the key dams could easily fall into the hands of the Islamists, it could be that they like Saddam Hussein before them, dry up the river in order to exert their power over others. And this will bring about the required fulfilment of the prophecy. We recall how the King of Assyria, another prototype of the latter day invader of Israel, boasted that he had dried up rivers and manipulated water sources, and therefore Jerusalem too would fall into his hands: &quot;I have digged and drunk strange waters, and with the sole of my feet will I dry up all the rivers&quot; (<a href='B:120 19:24'>2 Kings 19:24</a>).</p>


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<p style='margin-left:1em'>And I saw coming out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet, three unclean spirits, that looked like frogs- I have demonstrated so far that all the bowls allude to the exodus of Israel from Egypt, and the plagues which enabled this. The connection here is clearly with the plague of frogs, the last plague which Pharaoh's magicians were able to fraudulently mimic by their false miracles (Ex. 8:1-15). And that is a theme here. The drying up of the Euphrates leads to unclean spirits like frogs going out to deceive the nations and gather them to Armageddon. No particularly convincing explanation of the figure of frogs has yet been come up with. The suggestion that it refers to the spirit of the French revolution is desperate; the passage clearly demands a latter day fulfilment, and it would be hard to demonstrate that liberty, equality and fraternity came from dragon, beast and false prophet. It would be impossible to argue that e.g. the spirit of liberty came from the dragon, equality from the beast, etc. The idea is surely that as a frog jumps, so the spirit or teaching / influence of these entities spreads in leaps and bounds. But the appropriacy of the symbol becomes apparent when we realize that the Euphrates is fed by tributaries which feed into the Euphrates through vast marshes. The marshes around the Euphrates are so vast that they have given rise to the description of the locals there as 'the marsh Arabs'. Saddam Hussein drained some of these marsh areas and cut off water to others in his attempt to persecute the very groups which later fought against him and radicalized into the Islamic State. In a literal sense, the hordes pouring forth against Israel are the result of the Euphrates being literally dried up. Wikipedia claims that &quot;According to the United Nations Environmental Program and the AMAR Charitable Foundation, between 84% and 90% of the marshes have been destroyed since the 1970s. In 1994, 60 percent of the wetlands were destroyed by Hussein's regime – drained to permit military access and greater political control of the native Marsh Arabs... After the 1991 Gulf War, Shia Muslims in southern Iraq rebelled against Saddam Hussein who in turned crushed the rebellion and further accelerated the draining of the Central and Hammar marshes in order to evict Shias that have taken refuge in the marshes&quot; [http://en.wikipedia.org/wiki/Tigris%E2%80%93Euphrates_river_system and http://en.wikipedia.org/wiki/Mesopotamian_Marshes accessed 12.08.2014].</p>
<p style='margin-left:1em'>These huge marshlands are full of frogs! The drying up of the Euphrates would be bad news for the frogs, who will have to leap and bound further afield in desperation. And so the idea seems to be that the Angel dries up the Euphrates, the hordes burst forth over that border towards the earth / land promised to Abraham; and the teaching of jihad against Israel, anti-Semitism in its final term, is spread by leaps and bounds out of the Euphrates basin, leading people from throughout the region and indeed the whole world, to come up against Israel. We note that there are even jihadist fighters from as far away as Australia fighting for the Islamists at the moment. Joel 3:9 speaks of huge multitudes of people being 'awoken' and going up to Jerusalem. The postmodern daze in which many people now live has created a desire for reality, for action, for escape from the virtual world into something truly exciting and passionate. And this is why well-heeled young white Australians are getting caught up in Islamic extremism and heading off to fight for them. Young unemployed males are now seeing the opportunity to play their violent online games in reality... they are awaking from the postmodernist haze of indifference. But sadly to the wrong reality. This awakening is likely to continue and become ever more attractive, likely fuelled by the media's hatred of Israel and desire to portray her as a situation needing radical resolution.</p>
<p style='margin-left:1em'>&quot;The beast&quot; has &quot;the false prophet&quot; with him as a kind of associated act (<a href='B:730 19:20'>Rev. 19:20</a>; <a href='B:730 20:10'>20:10</a>), the scarlet beast has a whore riding it, the sea beast has a horn which becomes its representative, the earth beast has an image of the beast. These associated acts indicate that each of these entities has an individual controlling them- and this is the antichrist figure. The dragon is described as having &quot;his angels&quot; with him during the fight against Michael and His Angels- which suggests he is to be seen as representative of a person. We note that the dragon was used in the Old Testament not as a symbol of Egypt, but specifically as a symbol of the individual Pharaoh of Egypt (<a href='B:330 29:3'>Ez. 29:3</a>); and likewise the dragon is used as the symbol of Nebuchadnezzar personally (<a href='B:300 51:34'>Jer. 51:34</a>).</p>
<p style='margin-left:1em'>&quot;The false prophet&quot; is given no introduction; he is introduced just as is the beast (see on <a href='B:730 11:7'>11:7</a>). This may be because we have here in Revelation a kaleidoscope of images, according to the genre of apocalyptic. It is tempting to apply this term to the false prophet Mohammad. But perhaps there will arise an individual who claims to be a Divinely inspired Islamic prophet, the Mahdi. The dragon is still around, giving ideological support even if he has been politically destroyed in chapter 12, thrown out of political heaven as it were. And &quot;the beast&quot; suggests that the sea and earth beasts of chapter 13 are effectively one. The unclean spirits coming from their mouths are their teachings, beckoning people worldwide to come to the land promised to Abraham and fight against God’s people. In the uprise of the Islamic State we saw for the first time this kind of thing happening on a global level. Babylon is the hold of these unclean spirits (<a href='B:730 18:2'>18:2</a>). Yet in the Gospels, to say a man had an unclean spirit or demon was to say he was mad. There will be a spirit of madness, extreme fanaticism, emanating from these three sources of propaganda.</p>


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<p>16:14&nbsp;<em>For they are spirits of demons, who work signs-&nbsp;</em>I suggested on :13 that the reference is to propaganda spread worldwide by three separate jihadist agencies, which stir up a frenzy, a mania, which John understood as the Gospel records do in terms of demon possession, a way of expressing madness. They work signs, false miracles, as noted on <em><a href='B:730 13:13-14'>Rev 13:13-14</a></em>. So far, chapter 16 has been full of allusion to the plagues upon Egypt; and Egypt therefore becomes a prototype of the beast system. Some of the plagues upon Egypt were countered by false miracles from Pharaoh's magicians, pointing forward to the false miracles which will be claimed by the beast system of the last days.</p><p><em>These go to the kings of the whole world, to gather them together to the war of the great day of God the Almighty</em>- The "whole world" could refer to the world of the land promised to Abraham and its environs. But given the power of communication media today, there may well be a global reference. Radical Islam may pressurize the whole world system to give at least token support to their battle. The "war" or (Gk:) battle is that for which the jihadist locusts of <em><a href='B:730 9:7'>Rev 9:7</a></em>; <em><a href='B:730 9:9'>Rev 9:9</a></em> are prepared- by the propaganda from the three sources of :13. This is the final battle against the Jews and Christians in the land spoken of in <em><a href='B:730 11:7'>Rev 11:7</a></em>; <em><a href='B:730 12:17'>Rev 12:17</a></em> and <em><a href='B:730 13:7'>Rev 13:7</a></em>, a kind of "final solution". But it is effectively a gathering together to battle against the returned Lord Jesus (<em><a href='B:730 19:19'>Rev 19:19</a></em>; <em><a href='B:730 20:8'>Rev 20:8</a></em>). The same word for war / battle is used in all these references.</p><p>The previous invasions of Israel by her neighbour typify those of the future, and they also mention this 'gathering together':&nbsp; Sisera's forces did this (<em><a href='B:70 4:13'>Jdg 4:13</a></em>), as did those of Ammon (<em><a href='B:70 10:9'>Jdg 10:9</a></em>;&nbsp; <em><a href='B:130 19:7'>1Ch 19:7</a></em>), the Amorites (<em><a href='B:70 11:20'>Jdg 11:20</a></em>), the Arab powers with Assyria in Hezekiah's time (<em><a href='B:400 4:11'>Mic 4:11</a></em>), Gog's forces (<em><a href='B:330 38:7'>Eze 38:7</a></em>), the Arab-Canaanite tribes (<em><a href='B:10 34:30'>Gen 34:30</a></em>) and especially the Philistines (<em><a href='B:70 16:30'>Jdg 16:30</a></em>;&nbsp; <em><a href='B:90 13:5'>1Sa 13:5</a></em>; <em><a href='B:90 13:11'>1Sa 13:11</a></em>; <em><a href='B:90 17:1'>1Sa 17:1</a></em>; <em><a href='B:90 25:1'>1Sa 25:1</a></em>; <em><a href='B:90 28:1'>1Sa 28:1</a></em>; <em><a href='B:90 29:1'>1Sa 29:1</a></em>; <em><a href='B:100 23:11'>2Sa 23:11</a></em>). This is quite some emphasIsa:&nbsp;Thus while we can expect to see greater potential Arab unity developing around the Israel issue and perhaps a common allegiance to a charismatic 'Nebuchadnezzar' figure for a brief period, their complete meeting of minds will not be until the final push against Jerusalem.</p><p>We need not be concerned that this appears to happen after all the judgments upon the beast system which we have read of earlier in this chapter. Revelation is a kaleidoscope of images; it is simply not chronological. We are now being given to understand&nbsp;<em>how</em>&nbsp;the situation came about whereby the beast system is so permanently judged and destroyed, as explained in the preceding verses.</p>


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<p>16:15- see on <em><a href='B:690 2:28'>1Jn 2:28</a></em>.</p><p><em>Behold, I am coming like a thief Blessed is the one who stays awake, keeping his garments on, that he may not go about naked and be seen exposed</em>&nbsp;- This is a call to those Christians who have not come out and testified under the beast's domination, thinking they can hide under the garments of nominal acceptance of the beast. They must keep their white garments around them. The paradox is that they will then be exposed as naked; they are apparently clothed, but not in the distinctive white garments of Christ, which publicize their position to all. His thief life coming is an idea used elsewhere about His coming being like this to those within His household who are unprepared. Clearly there will be true believers living under the domination of the latter day beast within its territory, the land promised to Abraham. This is a sober thought. Their numbers at this time are small, but perhaps the witness of the Elijah ministry and various gospel proclamations mentioned throughout the tribulation prophecies will result in many converts.</p><p><em><a href='B:610 5:24-25'>1Ti 5:24-25</a></em>&nbsp;implies a 'going through' of the good and bad works of men, with the added implication that it is done in the presence of others. Thus they will "see his shame" (<em><a href='B:730 16:15'>Rev 16:15</a></em>). “All that behold” the unfinished spiritual building of the wicked “will mock him” (<em><a href='B:490 14:29'>Luk 14:29</a></em>); and the accepted will praise each other for their humility in taking the lowest seat in ecclesial life (<em><a href='B:490 14:10'>Luk 14:10</a></em>). The rejected will awake to "the reproach and abhorrence of the age" (<em><a href='B:340 12:2'>Dan 12:2</a></em> Dr. Thomas' translation)- as if they will be reproached by some. "When the wicked are cut off, the righteous shall see it" (<em><a href='B:230 37:34'>Psa 37:34</a></em>). The 12 disciples will judge the tribes of Israel (<em><a href='B:470 19:28'>Mat 19:28</a></em>). At judgment day, the children of the Jews who criticized Jesus would judge them- "they shall be your judges" rather than Jesus Himself (<em><a href='B:490 11:19'>Luk 11:19</a></em>). "The wise shall inherit glory; but shame shall be the promotion of fools" (<em><a href='B:240 3:35'>Pro 3:35</a></em>) is looking ahead to the judgment. But "shame" must be in the eyes of someone; therefore the rejection of the wicked will be in the eyes of those who once knew them in the ecclesia. The men of&nbsp;Nineveh will condemn first century Israel (<em><a href='B:470 12:41'>Mat 12:41</a></em>); the folly of the rejected will be made manifest unto all men (<em><a href='B:620 3:9'>2Ti 3:9</a></em>). This is not so as to simply humiliate the rejected. It is so that the faithful&nbsp;<em>learn&nbsp;</em>something too. This was all foreshadowed in the way that Israel experienced their judgments in the sight of the nations, so that God’s principles would be taught even to the Gentile world (<em><a href='B:330 5:8'>Eze 5:8</a></em>; <em><a href='B:330 5:15'>Eze 5:15</a></em>). Indeed, the idea of God executing judgment on His people&nbsp;<em>in the sight</em>&nbsp;of others is quite common (e.g. <em><a href='B:330 5:8'>Eze 5:8</a></em>; <em><a href='B:330 16:41'>Eze 16:41</a></em>). But we can learn the principles of God’s judgments right now, from His word.</p><p>A read through <em><a href='B:730 16:13-16'>Rev 16:13-16</a></em> makes it evident that the 6th vial concerns the gathering of the nations to Armageddon; but right in the middle of this section we read: "Behold, I come as a thief. Blessed is he that watcheth, and keepeth his garments, lest he walk naked"- clearly relevant to the saints. It's as if the punishment of the unworthy believers and that of the nations is to be connected. The collapsing of time at the judgment would enable this to actually happen- the events used to punish the world could fall upon the rejected from the judgment seat. These unfortunate individuals will be threshed, as will the world be (<em><a href='B:470 3:12'>Mat 3:12</a></em>; <em><a href='B:730 16:16'>Rev 16:16</a></em>). This is foreshadowed by the way apostate Israel were treated like the surrounding Gentile world in the time of their judgments (<em><a href='B:300 4:7'>Jer 4:7</a></em>). Thus in the 'judgment day' of AD70, the 'rejected' Jews were sent back into Egypt as slaves. "They shall return to Egypt" had been God’s earlier prophesy (<em><a href='B:350 8:13'>Hos 8:13</a></em>; <em><a href='B:350 9:3'>Hos 9:3</a></em>). Their condemnation was expressed in terms of an undoing of the redemption from the world which they once experienced.</p>


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<p>And they gathered them together into the place which is called in Hebrew Har-magedon- Perhaps this is explaining how the earlier judgment upon the throne / seat of the beast happens (<a href='B:730 16:10'>:10</a>).</p>
<p>&quot;Megiddo&quot; and the descriptions of Sisera gathering his chariots and God drawing them into battle (<a href='B:70 5:19'>Jud. 5:19</a>) must link with the nations being gathered to Armageddon (<a href='B:730 16:16'>Rev. 16:16</a>).  If this connection is valid, then &quot;the kings of the earth (land - of Israel?) and of the whole world&quot; which are gathered (<a href='B:730 16:4'>Rev. 16:14</a>) would primarily refer to the kings of the Islamic world within and around the earth / land promised to Abraham, Sisera of the latter days.<br />
</p>
<p><a href='B:730 16:14-16'>Rev. 16:14-16</a> and <a href='B:730 19:19'>Rev. 19:19</a> appear to be based upon the ideas of the 'gathering together' of Israel's local enemies outlined in the commentary on <a href='B:730 16:14'>Rev. 16:14</a>, and also upon <a href='B:450 12:3'>Zech. 12:3</a>. &quot;The kings of the earth&quot; can be interpreted as in <a href='B:450 12:3'>Zech. 12:3</a>;&quot; of the whole world&quot; may refer to the world in relation to Israel (as in Dan. 2), or possibly to the fact that all nations literally will be incited to attack Israel, kidded by the beast that some &quot;final solution&quot; to the Middle Eastern problem is necessary. 'Armageddon' meaning 'the valley of Megiddo', takes us back to <a href='B:450 12:9-11'>Zech. 12:9,11</a>: &quot;I will seek to destroy all the nations that come against Jerusalem... in that day shall there be a great mourning in Jerusalem, as... in the valley of Megiddon&quot;. The conclusion from this is that although a minority within Israel have repented before their victory in the valley of Jehoshaphat (the same area in terms of prophecy), according to the typology of 2 Chron. 20 and other passages, their full realization of the enormity of their sin of crucifying Jesus only comes home to them on seeing His complete rout of their enemies. Thus their returning to Jerusalem with joy (<a href='B:140 20:27'>2 Chron. 20:27</a>) will be preceded by, or mixed with, tears of pent-up emotional release. The similarity of the 'gather together' language has led us to associate the following:- <br />
	-  The gathering together of Israel's Arab enemies against her at various times <br />
	-  The gathering of the Arab nations into a valley near Jerusalem (<a href='B:140 20:16'>2 Chron. 20:16</a>, A.V. mg.) for destruction in Hezekiah's time <br />
	-  Joel's prophecy of all nations being gathered into the &quot;valley of Jehoshaphat&quot; (<a href='B:360 3:2'>3:2</a>) <br />
	-  The gathering together of the Arab nations into the 'valley of Megiddo' (<a href='B:730 16:16'>Rev. 16:16</a>) to fight Israel in the last days.<br />
</p>
<p>It could be objected that the valley of Megiddo is in the North of Israel whilst that of Jehoshaphat is in the South, near Jerusalem. However, the other similarities of language and context are so great as to suggest that they must refer to the same place. It may be that Megiddo having been the scene of many previous Arab battles in Israel's history, it is being used symbolically in <a href='B:730 16:16'>Rev. 16:16</a> rather than as a literal geographical reference. Back in Rev. 16, the sixth vial has described how the nations will be gathered to their place of judgment in Armageddon. The seventh vial then records the destruction of Babylon, who receives &quot;the cup of the wine of the fierceness of his wrath&quot; in the form of huge hailstones (<a href='B:730 16:19-21'>Rev. 16:19,21</a>). This equates the nations who are gathered to Armageddon with Babylon, which heads up the coalition elsewhere known as the beast. The cup of the wrath of God alludes to <a href='B:450 12:2-3'>Zech. 12:2,3</a>, where the peoples from the jihadist nations also are &quot;gathered together&quot; and have burdened themselves with Jerusalem are made to drink &quot;a cup of trembling&quot; by reason of doing so. The punishment with giant hailstones recalls how Israel's enemies were destroyed in the time of Joshua/Jesus (<a href='B:60 20:11'>Josh. 20:11</a>). This confirms our interpretation of 'Babylon' as having a Middle Eastern context.</p>
<p>The unclean spirits or teachings released from the beast and his publicity agents gather the nations together to Armageddon. &quot;Armageddon&quot; (<a href='B:730 16:16'>Rev. 16:16</a>) is from the Hebrew har-magedon. Har means 'mountain'. The assumption has been made that magedon´is the same as 'Megiddo'; but the problem is, Megiddo is a plain and there is no mountain there. Also, the word magedon would be spelt slightly differently if it were simply the place name Megiddo. The suggestion has been made and well argued that magedon is a form of the Hebrew mo'ed, and would literally mean &quot;the mount of assembly / gathering&quot;- the title of Jerusalem in <a href='B:290 14:13'>Is. 14:13</a> [see Meredith Kline, 'Har Magedon', Journal of the Evangelical Theological Society 39/2 (June 1996) pp. 207-222, available online. He explains the presence of the 'g' on the basis that the Hebrew consonant ayin is often represented by the Greek gamma]. Rev. 16 says that all nations are gathered to Armageddon, but elsewhere we read of all nations being gathered to Jerusalem. The two localities are surely identical, quite apart from the linguistic arguments. We can expect, therefore, far more focus specifically upon Jerusalem. For this is to be the centre to which all are gathered. This makes perfect sense if we see magedon as a Greek rendering of the Hebrew mo'ed- the nations are gathered to the mount of gathering. The king of Babylon / Assyria so wished to come to the &quot;mount of assembly / gathering&quot; (<a href='B:290 14:13'>Is. 14:13</a>), and it was that desire, and executing it, which was effectively his gathering to judgment. And so it will be with the Islamist obsession with Jerusalem- their gathering there will effectively be their gathering to judgment. Associating Armageddon with Jerusalem would more naturally fit with the upcoming description of &quot;the great city&quot;, Jerusalem, being judged by an earthquake (<a href='B:730 16:19'>:19</a>).</p>


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<p>16:17- see on <em><a href='B:730 15:2'>Rev 15:2</a></em>.</p><p><em>And the seventh poured out his bowl upon the air-&nbsp;</em>This could be purely symbolic, as if absolutely everything will now be affected, and there will now be a complete takeover of power above the earth. But this is perhaps another allusion to the plagues upon Egypt; for Moses sprinkled handfuls of ashes into the air which turned into a dust cloud in all the air, bringing forth sores and boils (<em><a href='B:20 9:8-9'>Exo 9:8-9</a></em>). Perhaps literally the air will be full of thunder, lightning and death, as stated on :18.</p><p><em>And there came forth a great voice out of the temple, from the throne, saying: It is done</em>&nbsp;- Now finally all is finished. But the Lord made a similar pronouncement from the cross. It is only John who records Him saying then: "It is finished" (<em><a href='B:500 19:30'>Joh 19:30</a></em>). The second coming will be our meeting with the Lord who died for us. To come before Him then will be in essence the same as coming before His cross. <em><a href='B:730 16:1-21'>Rev 16:1-21</a></em> describes the events of the second coming, and yet it is full of allusion back to the cross: “it is done", the temple of heaven opened (<em><a href='B:730 16:17'>Rev 16:17</a></em>); an earthquake (<em><a href='B:730 16:18'>Rev 16:18</a></em>), a cup of wine (<em><a href='B:730 16:19'>Rev 16:19</a></em>). The believers undergoing the final tribulation will have fellowshipped the Lord's crucifixion sufferings, that they might know His resurrection life once they are over.</p>


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<p>16:18&nbsp;<em>And there were lightnings and voices and thunders, and there was a great earthquake, such as has never occurred since men came upon the earth, so great an earthquake, so mighty</em>- The lightning and thunder may be literal, and the result of the bowl poured into the air (see on :17). The Lord likens His second coming to lightning (<em><a href='B:470 24:27'>Mat 24:27</a></em>; <em><a href='B:450 9:14'>Zec 9:14</a></em>). The earthquake would be that associated with the second coming, when the Lord sets foot upon the mount of Olives in Zechariah 14.</p>


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<p>16:19<em>&nbsp;And the great city was divided into three parts, and the cities of the nations fell, and Babylon the great was remembered in the sight of God, to give to her the cup of the wine of the fierceness of His anger</em>- The allusion is to the earthquake of Zechariah 14 at the point of the Lord's return. This makes the great city Jerusalem, and yet the great city is mystical "Babylon" in <em><a href='B:730 17:18'>Rev 17:18</a></em>. The fall of Jerusalem in AD70 was but a small fulfilment of what is envisaged here; although we note that Jerusalem at that time was divided into three opposing camps by internal strife- John, Simon and Elazar (<em>Wars</em>&nbsp;5:1:1,4). The division of the Jews and Jerusalem in particular into three parts for judgment is all Old Testament language (<em><a href='B:330 5:2'>Eze 5:2</a></em>; <em><a href='B:330 5:12'>Eze 5:12</a></em>; <em><a href='B:450 13:8-9'>Zec 13:8-9</a></em>). We are thereby encouraged to see Jerusalem as the great city which is judged. And yet it is paralleled with the fall of Babylon. The latter day Babylon entity will have made Jerusalem its capital, and this shall fall. This earthquake is that of <em><a href='B:730 11:13'>Rev 11:13</a></em>, where after the tribulation of the believers and Jews in the land for three and a half years, "the tenth part of the city fell" and clearly the city in view is Jerusalem, the "great city... where also our Lord was crucified" (<em><a href='B:730 11:8'>Rev 11:8</a></em>). Perhaps the tenth part of the city destroyed by the earthquake refers to the encampment of "Babylon", perhaps a mosque complex built on the temple mount. For the abomination which will bring about the desolation of the temple mount will be placed there (<em><a href='B:340 12:11'>Dan 12:11</a></em>; <em><a href='B:470 24:15'>Mat 24:15</a></em>), and this surely refers to something like a mosque complex or other visual symbol of jihadist Islam. The language of Babylon and the whore has some first century application to the Judaist 'satan' which was enthroned in Jerusalem until AD70, and the language used in chapters 17 and 18 is often allusive to Old Testament prophecies about Israel as the whore. In the latter day application to the "Babylon" entity, this all still is appropriate, in that "Babylon" will make her throne on the temple mount, in Jerusalem.</p><p>Perhaps the three parts refers to how three different subdivisions of the beast entity are enthroned in Jerusalem; for the call to come and fight there comes forth from three different entities, each with essentially the same message (:13).</p><p>The subdivision of the final invader into three groups will recall the original Assyrian battle plan whereby the Assyrian army was split up under three leaders, Tartan, Rabsaris and Rabshakeh. Previous invasions had this feature too:<br/>-&nbsp; "The spoilers of the Philistines / Palestinians (raided Israel) in three companies" (<em><a href='B:90 13:17'>1Sa 13:17</a></em>).<br/>-&nbsp; The Israelites fought their Ammonite enemies "in three companies", perhaps because there were three groups of Ammonites (<em><a href='B:90 11:11'>1Sa 11:11</a></em>).<br/>-&nbsp; The account of Gideon's victory over Midian, a clear type of the latter-day invaders, has a triple emphasis on Israel attacking them in “three companies" (<em><a href='B:70 7:16'>Jdg 7:16</a></em>; <em><a href='B:70 7:20'>Jdg 7:20</a></em>; <em><a href='B:70 7:22'>Jdg 7:22</a></em>) - perhaps for the same reason.<br/>-&nbsp; The Chaldeans (Babylonians/Assyrians) attacked Job, symbolic of faithless Israel,&nbsp;in&nbsp;three bands (<em><a href='B:220 1:17'>Job 1:17</a></em>):&nbsp;The book of Job has many other links with the Assyrian invasion:&nbsp;&nbsp;<br/>&nbsp;</p>


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<p>16:20&nbsp;<em>And every island fled away and the mountains were not found</em>- On <em><a href='B:730 13:1'>Rev 13:1</a></em> I suggested that the earth / land is the territory promised to Abraham, and the "sea" refers to the nations immediately bordering that land; areas we now know as Turkey, Egypt and Iran. The "isles of the Gentiles", islands within that "sea", would therefore refer to the nations of the world; mountains likewise refer to nations. But they flee away, retreating from the scene in the land, having been urged to come and get involved in the "final solution" of the Jewish / Jerusalem / Middle East problem.</p><p>The nations in this confederacy will turn against 'Babylon' in the ultimate 'time of the end';&nbsp;through them God’s judgment against her is administered. Babylon "gathereth unto him all nations", but "shall not all these take up a parable against him, and a taunting proverb against him, and say, Woe to him... shall they not rise up suddenly (and) bite thee... and thou shalt be for booties unto them?" (<em><a href='B:420 2:5-8'>Hab 2:5-8</a></em> AV). First of all the islands (nations) flee away from Babylon (<em><a href='B:730 16:20'>Rev 16:20</a></em>), the birds and animals scatter from under the big tree as it starts to totter. But fleeing away suggests they are not all caught up in her judgment; the same word is used in <em><a href='B:470 3:7'>Mat 3:7</a></em> of fleeing from the wrath to come in repentance. This is in response to the Lord's command to flee s:w. Jerusalem (<em><a href='B:470 24:16'>Mat 24:16</a></em>).</p>


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<p>16:21&nbsp;<em>And great hailstones, each about the weight of a talent, came down out of heaven upon men, and men blasphemed God because of the plague of the hail. For the plague was so severe</em>- There may have been a limited fulfilment in the catapults throwing stones of this size upon Jerusalem in AD70; Josephus records them as being a white colour, similar to hail, and weighing about a talent. But this all speaks of the final judgment of God against Israel's enemies in Jerusalem; again the allusion is to the plagues on Egypt for their abuse of the Hebrews, this time to the plague of hail. And again as noted on :9 and :11, these people recognize that all this is from God, they come to know "that I am Yahweh", but all too late. The Hadith speaks of extreme rain as a judgment to come upon the land in the last days: "Then Allah would send rain which no house of clay or (the tent of) camels' hairs would keep out and it would wash away the earth" (Book 41:7015). It is a feature of Divine judgment that the thing men greatly fear comes upon them. The jihadist beast will find itself the victim of the very features of Divine condemnation which their own writings say will come upon the condemned. I have demonstrated so far that all the bowls allude to the exodus of Israel from Egypt, and the plagues which enabled this. Here the reference is to the plague of hail (Ex. 9:13-35). This was the seventh plague, and is alluded to here in the seventh bowl. Hail is also the judgment used against Gog (Ez. 38:19-22). And we think of how the Canaanite opposition to Israel was destroyed by hail (Josh. 10:11). Again we are led to understand these judgments as coming within the land of Israel, against Israel's latter day abusers who are located there.</p>


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<p>17:1&nbsp;<em>And there came one of the seven angels that had the seven bowls and spoke with me, saying: Come here, I will show you the judgment of the great prostitute that sits upon many waters-&nbsp;</em>Babylon is another form of the beast which arose out of the sea (<em><a href='B:730 13:1'>Rev 13:1</a></em>). The same Angel which had just poured out the final judgment upon Babylon at the end of chapter 16 now gives more detail about this "Babylon" entity. The waters represent nations and peoples; but I suggested on 13:1 that if the earth refers to the land promised to Abraham, then the sea would be the territories immediately adjacent to it- areas we now know as Egypt, Iran and Turkey. But "Babylon" has influence upon many such waters. Historically, Babylon's "sea", i:e. the nations local to Israel whom she had power over, dried up from her - i:e. she no longer controlled them (<em><a href='B:300 51:36'>Jer 51:36</a></em>; <em><a href='B:730 17:1'>Rev 17:1</a></em>; <em><a href='B:730 17:15'>Rev 17:15</a></em>), "the sea" (those same peoples which were once her power base) will then come up against Babylon to destroy it (<em><a href='B:300 51:42'>Jer 51:42</a></em>). This all looks forward to such support for the beast system of the last day. There may be a difference between the whore and the beast she rides; or within the genre of apocalyptic, we could simply take her as symbolic and representative of it. It could be that "Babylon" the whore speaks of some charismatic individual who will control the beast system- the personal anti-Christ which so many scriptures hint at, the chief prince of Ezekiel 38, the king of the north of Daniel 11, the man of sin of 2 Thessalonians 2 etc. This individual sits upon "many waters" (= peoples, :15), upon the beast (:3), upon the seven heads of the beast (:9). The beast is therefore a coalition of peoples, with seven heads- perhaps a succession of leaders, or seven leading elements all contemporary with each other. But upon all these, the whore sits; she is supported by them. She "sits" as a queen over them (<em><a href='B:730 18:7'>Rev 18:7</a></em>).</p><p>Daniel's fourth beast with the ten horns equates with the legs or iron and ten toes of the image of Daniel 2. This entity will be in existence at the time of Christ's return, because it is to be destroyed by His coming. And we have that same picture in Revelation. Historically, the legs of iron represent Rome, but the beast is not a historical entity, it exists in the last days. So although there are parallels and outline similarities between the metals of the image and the beasts, this is not to say that they are all one and the same. The final beast has elements of all the previous beasts, it is a composite entity including all the elements of the previous systems which have dominated the land and people of Israel. Just as the image stands complete in the last days, so the final beast stands complete. The whore sits on many waters, representing various languages and peoples; and yet she sits upon the beast (<em><a href='B:730 17:1'>Rev 17:1</a></em>; <em><a href='B:730 17:3'>Rev 17:3</a></em>; <em><a href='B:730 17:15'>Rev 17:15</a></em>). The latter day beast is therefore not one nation but an amalgam of peoples.</p>


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<p>17:2&nbsp;<em>With whom the kings of the earth committed fornication, and they that dwell on the earth were made drunk with the wine of her fornication</em>- The imagery of being drunk on her wine / teaching is similar to the idea noted on <em><a href='B:730 16:13-14'>Rev 16:13-14</a></em> of the propaganda from the beast system making men crazed and fanatically obsessed. This clearly fits the results of Islamic extremism. The kings of the earth / land suggests that there will be a fast sequence of different rulers over the latter day territory of the earth / land promised to Abraham; or maybe a group of such leaders who exist all at the same time. They along with those dwelling in the "earth" will be radicalized with the fanaticism of her teaching. This is exactly the picture of Islamic extremism.</p>


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<p>17:3- see on <em><a href='B:730 12:14'>Rev 12:14</a></em>.</p><p><em>And he carried me away in the Spirit into a wilderness-&nbsp;</em>The wilderness is where the woman has fled in <em><a href='B:730 12:14'>Rev 12:14</a></em>; but the dragon has chased her there, she is before "the face" of the serpent / dragon / devil, in his presence, but miraculously preserved from him. The same word is used of how the Lord likewise confronted "the devil" in the wilderness, and overcame. That struggle will be reflected in the struggle of the Lord's people against the devil / dragon / beast in the last days. There is a difference in Revelation between the dragon and the beast, but the beast gives power to the dragon. Perhaps we are to see them as a sequence of entities which dominate the earth / land of the last days, or simply different takes on the same entity, true to the apocalyptic genre.</p><p><em>And I saw a woman sitting upon a scarlet coloured beast</em>- This is the fourth of the four beasts we meet in Revelation; the dragon, the sea beast, earth beast and now this scarlet beast. They are different but similar, perhaps incarnations of each other which arise in quick succession in the earth / land promised to Abraham, or different images of the same reality, which only appear separate from each other because Revelation is a kaleidoscope of revolving images. The four beasts of Daniel 7 are the four metals of the image of Daniel 2; and they all co-exist in the last days. Likewise the four beasts of Revelation co-exist, or are different angles on the same entity.</p><p>Israel's neighbours confederated with Babylon in their invasion of Israel:&nbsp;Jeremiah describes this in beast language:&nbsp;"I have given all these lands into the hand of Nebuchadnezzar... the beasts of the field have I given him... to serve him... to serve him... all nations (around Israel) shall serve him" (<em><a href='B:300 27:5-7'>Jer 27:5-7</a></em>; <em><a href='B:300 28:14'>Jer 28:14</a></em>). <em><a href='B:230 79:1-2'>Psa 79:1-2</a></em>, a passage whose links with Revelation 11 give it a clear latter-day application, speaks of the beasts of the surrounding Arab nations being confederate with Babylon. As the horns hate the Babylon/whore and turn against her to destroy her (<em><a href='B:730 17:16'>Rev 17:16</a></em>), so the beast nations once confederate with Babylon will come and lie down in her (<em><a href='B:300 50:39'>Jer 50:39</a></em>; <em><a href='B:290 13:21'>Isa 13:21</a></em>). Beasts lying down in a ruined city is representative of nations dominating another one (<em><a href='B:430 2:14-15'>Zep 2:14-15</a></em>). Note that the beast is "scarlet coloured" (<em><a href='B:730 17:3'>Rev 17:3</a></em>). Whilst this may have had reference in its time to imperial Rome, let's note that "The Canaanites... derived their name from the purple dye which was produced there and used for making an expensive cloth" (R:E. Clements<em>, Exodus</em>&nbsp;(Cambridge: C:U:P:, 1972) p. 21). In the light of all this, it is difficult to read the latter day beasts of Revelation as referring to anything other than a conglomeration of Canaanite powers under the leadership of a revived Babylon, between them constituting the most powerful system of opposition to God’s people which there has ever been.</p><p><em><a href='B:290 13:14-15'>Isa 13:14-15</a></em> shows the connection of Israel's neighbours with Babylon; people of these areas are urged to "flee every one into his own land (because) every one that is... joined unto (Babylon), shall fall by the sword" in the day of Babylon's judgment:&nbsp;This sounds like a hint that they will be given the opportunity to repent and avoid God’s judgments:&nbsp;Their previously being "joined unto" Babylon is the language of marriage/intercourse, showing the brief intensity of their association (remember Babylon is called a whore in <em><a href='B:730 17:5'>Rev 17:5</a></em>):&nbsp;The intensity of their joining together is shown by the fact that Babylon is spoken of as the 'hire of the north', although "the north" can refer to other neighbouring powers apart from Babylon (<em><a href='B:300 1:14-15'>Jer 1:14-15</a></em>; <em><a href='B:300 25:9'>Jer 25:9</a></em>; <em><a href='B:300 46:24'>Jer 46:24</a></em>). Passages where "the north country" is Babylon include <em><a href='B:300 3:18'>Jer 3:18</a></em>; <em><a href='B:300 6:22'>Jer 6:22</a></em>; <em><a href='B:300 10:22'>Jer 10:22</a></em>; <em><a href='B:300 16:15'>Jer 16:15</a></em>; <em><a href='B:300 23:8'>Jer 23:8</a></em>; <em><a href='B:300 31:8'>Jer 31:8</a></em>; <em><a href='B:300 46:10'>Jer 46:10</a></em>. The conclusion to be drawn from this is that these powers became part of 'the king of the north' for the purposes of Israel and Jerusalem's invasion and judgment. <em><a href='B:300 51:20-23'>Jer 51:20-23</a></em> speaks of Babylon as an individual controlling others, i:e. the other neighbouring jihadist nations - e.g. a rider of a horse, a shepherd over a flock, a ploughman over his oxen:&nbsp;This paves the way for Babylon being the whore who rides the beast (<em><a href='B:730 17:3'>Rev 17:3</a></em>):&nbsp;In similar vein <em><a href='B:290 49:26'>Isa 49:26</a></em> speaks of Israel's enemies being fed "with their own flesh", whilst Babylon's flesh will be eaten by the powers confederate with her (<em><a href='B:730 17:16'>Rev 17:16</a></em>):&nbsp;This shows their close association.</p><p>The woman sits upon the beast; she sits as a queen (<em><a href='B:730 18:7'>Rev 18:7</a></em>), whereas the Lord is repeatedly presented in Revelation as sitting enthroned as a King (<em><a href='B:730 4:2-3'>Rev 4:2-3</a></em>; <em><a href='B:730 4:9'>Rev 4:9</a></em> etc:). He is the real power, and not her. The seals of chapter 6 have presented Israel's jihadist invaders as seated upon horses; now there is a charismatic antiChrist individual seated upon a beast, far more powerful. She sits upon seven mountains (:9), headquartered in Jerusalem, the city of seven hills. As explained on <em><a href='B:730 16:19'>Rev 16:19</a></em>, latter day Babylon makes her capital in Jerusalem; and we note the shift in jihadist theology away from Mecca towards Jerusalem as the key city in their theology. And from there she sits upon all the nations and peoples of the land promised to Abraham (:15).</p><p><em>Full of names of blasphemy, having seven heads and ten horns-&nbsp;</em>The beast was “full of blasphemous names”. Not only the heads of the Beast (<em><a href='B:730 13:1'>Rev 13:1</a></em>), but its whole body is covered with them, indicating that the entire empire sanctioned the emperors’ arrogation of divine titles; such titles could be found throughout the Roman world, inscribed on public buildings and monuments. The&nbsp;golden cup which the whore has (cp. 18:6; <em><a href='B:300 51:7'>Jer 51:7</a></em>) has contents which would have been understood as&nbsp;idolatrous cults and the vices of Rome-all in sharp contrast with its outward beauty and the splendour of the woman. These prophecies were therefore in direct and open criticism of the Roman empire which surrounded the early ecclesia. And yet we can also interpret the whore in line with the Old Testament presentations of apostate Jerusalem and Israel as a whore (<em><a href='B:330 23:1-49'>Eze 23:1-49</a></em>, Hosea etc:). The Lord has earlier stated that He considered the Jewish satan / opposition to the Christians as being blasphemy (<em><a href='B:730 2:9'>Rev 2:9</a></em>).</p><p>In the latter day application, the beast system is full of blasphemy in that it persecutes God’s people (<em><a href='B:730 13:6'>Rev 13:6</a></em>). Jihadist theology insists that the Jews and Christians are not the people of God and therefore should be persecuted and killed, claiming they are acting as God in judging His people. That is blasphemy indeed. The seven heads and ten horns (as noted on <em><a href='B:730 13:1'>Rev 13:1</a></em>) could refer to how this beast is the composite summary of all the previous beasts of Daniel's visions; perhaps there will be seven leaders, or a succession of such leaders; and a coalition of ten groups who comprise the strength of the composite beast. But the seven heads are here understood as seven mountains (:9). Mountains can refer to nations or peoples. But a literal application would point to Jerusalem, well known at the time as the city of seven hills or mountains. The claim that Rome was such a city might have been relevant to those living under Nero's persecution; but there are many cities famed for being built on seven hills, not least Istanbul / Constantinople, and even my beloved Vilnius. I made a strong case on <em><a href='B:730 16:19'>Rev 16:19</a></em> that Babylon is headquartered in Jerusalem; and this is a city of seven hills, and was recognized as such in John's time. But within that city, wherever it is geographically, there may be seven heads / mountains / spheres of control or leaders.</p>


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<p>17:4&nbsp;<em>And the woman was arrayed in purple and scarlet, and decked with gold and precious stone and pearls, having in her hand a golden cup full of abominations, even the unclean things of her fornication</em>- The materials listed here were all associated with the tabernacle, and we can understand how for first century Christians under Jewish persecution this would have encouraged them. The Judaist system, with all its wealth, based in Jerusalem, was nothing but a whore in God’s eyes.</p><p>Whilst the purple may have had reference in its time to imperial Rome, let's note that "The Canaanites... derived their name from the purple dye which was produced there and used for making an expensive cloth" (R:E. Clements<em>, Exodus</em>&nbsp;(Cambridge: C:U:P:, 1972) p. 21).</p><p>Babylon is given a cup of condemnation to drink (16:19); but here she is pictured holding such a cup and passing it to others in order to make them drunk as she Isa. The wine would refer to her teaching, whipping up those who drink it into a rage of anti-Jewish and anti-Christian madness. This is clearly appropriate to the effect of jihadist propaganda. Babylon is therefore living out her own condemnation; the cup of wine she offers to others is that of her and their condemnation. Babylon<em>&nbsp;is</em>&nbsp;a cup, so closely identified is she with her teachings and condemnation; and she has made all the nations of the earth / land promised to Abraham drunk with her madness against Israel, both natural and spiritual (<em><a href='B:300 51:7'>Jer 51:7</a></em>). The teaching / wine she gives is not only propaganda; it is an invitation to fornicate with her, to closely and intimately associate with her personally.</p><p>We can observe that the description of the beast in Revelation 17 is very un-Islamic- in fact, the very opposite. The beast is ridden by a prostitute who is drunk- both abominations to radical Islam. The woman has a golden cup- drinking from golden cups is specifically forbidden to Moslems by the Quran. The cup is full of idolatry- and Sunni Islam particularly is passionately against any idolatry or worship of anything apart from God. An image is set up to the beast and worshipped- also abomination for Moslems. The false prophet does miracles- whereas Moslems claim that Mohammed did no miracles and the Quran itself is the one supreme miracle of Islam. The gaudy decoration of the beast and whore of Revelation 17 is far from the sobriety of jihadist Islam. Why the apparent contradictions? The similarities with what Islam is&nbsp;<em>not</em>&nbsp;are so pronounced that a point is surely being made. The beast of Revelation is how God views the Islamic State and radical Islam. From His perspective, they are the very and exact opposite of all they are claiming. And as has often been observed, the supposed 'religion of peace' is responsible for huge destruction and mass murder. Another possibility is that the more opulent descriptions of the beast actually match well with the Islamic conception of Paradise- as defined, e.g., in the&nbsp;<em>Encyclopaedia of Islam</em>&nbsp;(Article 'Jannah'): "One day in paradise is considered equal to a thousand years on earth. Palaces are made from bricks of gold, silver, pearls, among other things. Traditions also note the presence of horses and camels of "dazzling whiteness", along with other creatures. Large trees are described, mountains made of musk, between which rivers flow in valleys of pearl and ruby". It may be that the jihadists seek to portray their caliphate as paradise come on earth.</p><p>The image is clearly presented as an idol- this is how the word translated "image" is usually used in the Old Testament. The chief deity of Babylon was Marduk who was considered to be the “god of gold”. Herodotus described the image of Marduk as a golden statue seated upon a golden throne before a golden table and a golden altar. Pliny also notes that the robes of Marduk’s priests were interlaced with gold. The word used for the breaking in pieces of the image (<em><a href='B:340 2:34'>Dan 2:34</a></em>) is that used frequently about the breaking in pieces of idols (<em><a href='B:20 32:20'>Exo 32:20</a></em>; <em><a href='B:50 9:21'>Deu 9:21</a></em>; <em><a href='B:120 23:6'>2Ki 23:6</a></em>; <em><a href='B:120 23:15'>2Ki 23:15</a></em>; <em><a href='B:140 34:4'>2Ch 34:4</a></em>):&nbsp; The sequence of metals (gold, silver, brass and iron) is found again in <em><a href='B:340 5:4'>Dan 5:4</a></em>; <em><a href='B:340 5:23'>Dan 5:23</a></em> in describing the materials used by the Babylonian kings for their idols. It's as if they wanted to show that actually all the metals of the image were comprehended within their empire- and they would last for ever. The latter day entity will be distinctly religious, too. The jihadists are passionately against any idols or memorials, hence their destruction of any Shia shrines they take control of. But in a turn of irony which can only be Divine, their religious system is of itself an idol, which is to be destroyed by the Lord's second coming. The entity represented by the image of Daniel 2, which I suggest refers to an Islamic state established in the land promised to Abraham, is destroyed by the return of Christ as of a stone cut out without hands. But the Kaaba stone, the black stone of Mecca which is the central point of the grand mosque in Mecca towards which Moslems pray, is believed by Moslems to have been cut out without human hands and to have come to earth from Heaven, and will reappear at judgment day. And yet this stone, which serves as the focal point of Islam, will be shown to be but a parody of the ultimately true stone cut without hands, the Lord Jesus, who will return from Heaven as the stone to smash the image.</p>


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<p>And upon her forehead a name written of a mystery: Babylon the great, mother of prostitutes and of earth's abominations- The allusion is to how prostitutes had such names on their foreheads; but this name is that given her by God. The &quot;abominations&quot; of the earth / land were spawned by her. She will set the abomination which will bring about the desolation of the temple mount right there on the temple mount in Jerusalem (<a href='B:340 2:11'>Dan. 12:11</a>; <a href='B:470 24:15'>Mt. 24:15</a>), and this surely refers to something like a mosque complex or other visual symbol of jihadist Islam. The plural &quot;abominations&quot; may be an intensive plural referring to the one great abomination- that which brings her to desolation. In this context we must read <a href='B:730 21:27'>21:27</a> which says that there shall be no more abomination allowed in Jerusalem, the holy city of God. For the Islamist abomination there is to be utterly destroyed. The limited AD70 fulfilment was in the icons of Roman gods being placed there by the legionaries. Again, the location for her abomination is Jerusalem. She is clearly set up on the pattern of Jezebel, a woman from what is now Lebanon, who persecuted the Elijah ministry of her day, just as this latter day individual will do according to chapter 11. Radical Islam claims to be against all kind of prostitution and immorality, but the point is that in reality that abusive system is itself a prostitute.</p>
<p style='margin-left:1em'>See on <a href='B:530 9:27'>1 Cor. 9:27</a> for a Jewish / Roman interpretation of &quot;Babylon&quot;. The images and applications unite together is that Babylon is enthroned in Jerusalem at the last day, and the fall of Jerusalem is thereby that of Babylon; see on <a href='B:730 16:19'>16:19</a>. There are other similarities with the apostate Jewish system:<br /><table border="1"><tr><td>Double unto her double </td><td> <em><a href='B:300 16:18'> Jer. 16:18</a></em>; <em><a href='B:290 40:2'> Is. 40:2</a></em></td></tr><tr><td>Sound of the millstone no longer heard…</td><td><em><a href='B:300 25:10'> Jer. 25:10</a></em></td></tr><tr><td>In her was found the blood of the prophets</td><td> <em><a href='B:300 2:34'> Jer. 2:34</a></em>; <em><a href='B:490 11:50'> Lk. 11:50</a></em> [the blood of all the prophets was required of Jerusalem in AD70] </td></tr><tr><td>Great whore 17:1</td><td> Ez. chs 16,23; Jer.chs 2,3; Hos. Chs 1-4</td></tr><tr><td>Arrayed in purple and scarlet</td><td ><em><a href='B:330 28:5,6,8'> Ez. 28:5,6,8</a></em>- a priest, cp. <em><a href='B:300 4:30'> Jer. 4:30</a></em></td></tr><tr><td>Precious stones</td><td> The High Priest’s breastplate</td></tr><tr><td>Golden cup full of abominations</td><td ><em><a href='B:330 23:25.32-34'> Ez. 23:25, 32-34</a></em> cp. <em><a href='B:470 23:28'> Mt. 23:28</a></em></td></tr><tr><td>Upon her forehead a name written</td><td> A parody of ‘Yahweh’ written on the High Priestly mitre</td></tr><tr><td>Mother of harlots</td><td> <em><a href='B:330 16:44-52'> Ez. 16:44-52</a></em></td></tr><tr><td>Drunk with the blood of the martyrs of Jesus</td><td>The first century martyrs</td></tr><tr><td>Burnt with fire</td><td>The punishment for harlotry cp. <em><a href='B:330 16:37-41'> Ez. 16:37-41</a></em></td></tr><tr><td>The habitation of demons</td><td> <em><a href='B:470 12:43-45'> Mt. 12:43-45</a></em></td></tr><tr><td>Come out of her my people</td><td> Implies they were already within her, as God’s people. Ref. to <em><a href='B:490 21:20,21'> Lk. 21:20,21</a></em> and the need for the Christians to leave Judaism. </td></tr><tr><td>Her plagues…death, mourning and famine</td><td> <em><a href='B:300 18:21'> Jer. 18:21</a></em></td></tr><tr><td>18:12,13 the things traded in</td><td> All used in the temple worship cp. <em><a href='B:140 2:4,7,8'> 2 Chron. 2:4,7,8</a></em>.</td></tr><tr><td>Rejoice over her thou heaven…for God hath avenged you</td><td><em><a href='B:50 32:43'> Dt. 32:43 LXX </a></em> re. Israel</td></tr><tr><td>A great millstone cast into the sea</td><td> As happened to Judaism / the temple mount as a result of faith in Christ (<em><a href='B:470 21:21'> Mt. 21:21; 18:6</a></em>)</td></tr><tr><td>Harpers harping</td><td>
In the temple</td></tr><tr><td>A candle</td><td> The menorah</td></tr><tr><td>In her was found the blood of the prophets</td><td> A prophet didn’t perish outside Jerusalem <em><a href='B:490 13:33'> Lk. 13:33</a></em>.</td></tr><tr><td>Babylon is “the great city” </td><td> Which in <em><a href='B:730 11:8'> Rev. 11:8</a></em> is where Jesus was crucified, i.e. Jerusalem. </td></tr><tr><td>Babylon divided into three parts for judgement</td><td> As Jerusalem was (<em><a href='B:330 5:1-4'> Ez. 5:1-4</a></em>; <em><a href='B:450 1:4'> Zech 1:4</a></em>).</td></tr></table></p>


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<p>17:6&nbsp;<em>And I saw the woman drunk with the blood of the saints and with the blood of the martyrs of Jesus. And when I saw her, I wondered with a great wonder</em>- <em><a href='B:420 2:16'>Hab 2:16</a></em> describes how Babylon is punished at the Lord's return because of her drunkenness. <em><a href='B:730 17:6'>Rev 17:6</a></em> defines this as being "with the blood of the saints, and with the blood of the martyrs of Jesus", as if to imply that it is the Babylon/ beast's mad, drunken persecution of the saints in the last days that results in the Lord's return in judgment. The "saints" may refer to natural Israel as in <em><a href='B:340 7:25'>Dan 7:25</a></em> and the "martyrs of Jesus" to the witnesses for Him who are killed by the beast, as in chapter 11. Drunkenness is a process; the wine refers to the teaching of Babylon, but it is here the blood of Israel, natural and spiritual. There is the development of a progressive blood lust, the teaching is to kill Israel, and this is exactly the teaching of Jihadism. Once blood is tasted, it becomes the more addictive. Note how after all he has already seen, John marvels at this awful system he now sees portrayed. Although :7 could suggest that the marvelling is a reference to incomprehension.</p>


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<p>17:7&nbsp;<em>But the angel said to me: Why do you marvel? I will tell you the mystery of the woman, and of the beast with seven heads and ten horns that carries her</em>- John himself wrote: "Marvel not if the world hate you" (<em><a href='B:690 3:13'>1Jn 3:13</a></em>). Perhaps this is why he is gently rebuked for marvelling s:w. when he now sees the real dimensions of the world's hatred for the believers; for it is those who then dwell on the earth / land who will "marvel" whereas the Lord's people, armed with the book of Revelation, will not (:8). John "wondered with great admiration" at the scarlet beast (:6), just as the world had wondered after the sea beast (<em><a href='B:730 13:3'>Rev 13:3</a></em>). And yet we can read John's "marvel" or wonder more positively. The fear or awe of the Lord, our wonder at Him, is the beginning of wisdom. Wonder isn't a kind of intellectual resignation, giving up on the study of God and retreating into numb feelings. Quite the opposite. True wonder leads to a more earnest seeking after wisdom. The Angel told John that John had 'wondered' in amazement at the visions so that God could now reveal the mystery to him (:6,7). In our wonder we sense we are at the beginning of things of infinite significance, we feel we are starting to grasp something ultimate. And we wish to go further. We will glory in the understanding and knowledge of God which that wonder stimulates us to search out (<em><a href='B:300 9:22-23'>Jer 9:22-23</a></em>)</p>


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<p>17:8&nbsp;<em>The beast you saw was and is not, and is about to come up</em>- The allusion is to the Yahweh Name, He who was, is and is to come. The Name of blasphemy on Babylon is therefore a take on His holy Name. Babylon will think: "I am, and there is none else beside me" (<em><a href='B:290 47:8'>Isa 47:8</a></em>). She appropriates to herself the Name "I am" and characteristics of Yahweh; this is her blasphemy.</p><p><em>Out of the abyss, and to go into destruction-</em>&nbsp;This beast which arises out of the bottomless pit is therefore connected with the same beast from the bottomless pit as in <em><a href='B:730 11:7'>Rev 11:7</a></em>. The three beasts sea beast of <em><a href='B:730 13:1'>Rev 13:1</a></em>, earth beast of <em><a href='B:730 13:11'>Rev 13:11</a></em> and now this scarlet beast are all in the spirit and power of the dragon of chapter 12. I suggest the visions may be revealing different aspects of the same entity; or we may have the idea that the beasts will each be judged by God, or damaged by Israeli or Western attacks upon them, but regroup and reform into another incarnation of the same Jihadist principles. This kind of thing is quite imaginable given the geopolitics of the earth / land promised to Abraham.</p><p><em>And they that dwell on the earth shall wonder, they whose name has not been written in the book of life from the foundation of the world, when they behold the beast, how that he was and is not, and shall come</em>- As noted on :7, those armed with the book of Revelation will not "wonder" at the beast as they will understand it. Perhaps only that generation will fully understand what we read here; because the purpose of prophecy is so that when it fulfils, then we perceive the meaning of the original prophecy. The idea is not that prophecy enables us to work out a timeline of events ahead of time. <em><a href='B:730 13:3'>Rev 13:3</a></em>; <em><a href='B:730 13:12'>Rev 13:12</a></em> explain that the world here called the earth dwellers, those within the earth / land shall wonder after the beast because it recovers from a deadly wound; a wound which led to death. Here we read that the beast was, is not the deadly wound, and yet has revived. That deadly wound is upon one of the heads (<em><a href='B:730 13:3'>Rev 13:3</a></em>), which is identified with the beast; just as the little horn of <em><a href='B:340 7:1-28'>Dan 7:1-28</a></em>; <em><a href='B:340 8:1-27'>Dan 8:1-27</a></em> is spoken of as the whole beast. That little horn takes a stand against the Prince of princes and then is destroyed “but not by human power” (<em><a href='B:340 8:25'>Dan 8:25</a></em>), i:e. he will be destroyed by the stone Jesus cut out without human hands. So the deadly wound could refer to Western or Israeli victory against the beast, but it likely is the result of direct Divine intervention and judgment.</p><p>Like the Lamb, who was killed and then raised up (<em><a href='B:730 5:6'>Rev 5:6</a></em>), the Beast seems to disappear and then return to life. This passage may be a reference to some definite event, such as the murder of Caesar and the healing of the empire under Augustus, the legend of&nbsp;<em>Nero&nbsp;</em>redivivus, whereby Nero was believed to have returned from the dead. The marvellous cure of the Beast excites admiration and leads to the adoration of the dragon and the Beast (<em><a href='B:730 17:8'>Rev 17:8</a></em>). This is an allusion to the rapid progress of the emperor cult and to the ready acceptance of the immoral example of the emperors. Thus Caesar is set up as the very antithesis of the one true Lord and Master, Jesus. The latter day application is likewise to a specific individual, the equivalent of Nero in the very last days.</p>


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<p>17:9&nbsp;<em>Here is the mind that has wisdom. The seven heads are the seven mountains on which the woman sits</em>- As discussed on :3, the city with seven hills may have in its time referred to Rome, and also to Jerusalem, the seat of the Jewish satan which so persecuted the early church before AD70. But the latter day reference is to the "great city" where Babylon shall be enthroned; and I have argued on 16:19 that this is literal Jerusalem. But the seven mountains may refer also to a system of seven supporting elements within the beast system which are to be found within the beast headquarters in Jerusalem.</p>


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<p>17:10&nbsp;<em>And they are seven kings. The five are fallen, the one is, the other is yet to come; and when he comes, he must continue a little while</em>- The seven mountains refer to seven leaders within the beast system, headquartered in Jerusalem, the city of seven hills. They may refer to a sequence of seven kings, or to a group of seven rulers gathered within Jerusalem. But they are photographed, as it were, at the point of the sixth king. The one yet to come provides the connection with how the beast was, is not, and yet is to come. The deadly wounded head will revive in the form of a seventh head. He continues "a little while", the same Greek used in <em><a href='B:730 12:12'>Rev 12:12</a></em> for how the dethroned devil / dragon furiously persecutes God’s people, knowing that he has but "a little while". His dethronement would correlate with the head receiving a deadly wound in <em><a href='B:730 13:12'>Rev 13:12</a></em>, the beast 'not being' due to Divine judgment, and then reviving. The judgment and yet revival of Babylon is for a reason; and I suggest that the God who in judgment always remembers mercy does it this way because He seeks even Babylon's repentance. And that is why in the midst of the prophecies of Babylon's judgment, we read that God "would have healed Babylon", of her "deadly wound", but she would not; she refuses the ointment offered (<em><a href='B:300 51:8-9'>Jer 51:8-9</a></em>).</p><p>A pre-AD70 date for Revelation has been well argued by J:A:T. Robinson, H:A. Whittaker and Paul Wyns. John would've been pretty old if it was indeed given in AD96 as claimed by some. The many connections between Revelation and the Olivet prophecy and 2 Peter 3 all suggest that it too is a prophecy of AD70. The historical connections are too great to ignore, and seem of little value if the book is simply alluding at a later date to what happened in AD70. <em><a href='B:730 17:10'>Rev 17:10</a></em> speaks of the leadership of the Roman empire, speaking of “five that are fallen”- clearly referring to:&nbsp;<br/>1. Julius Caesar the first Roman Emperor (44 BC-26 BC).<br/>2. Augustus (27 BC – AD 14).<br/>3. Tiberius (AD 14 – 37).<br/>4. Gaius (AD 37 – 41).<br/>5. Claudius (AD 41 – 51)<br/>The leader who "is" would therefore refer to Nero (AD54-68), and the context of persecution would then be that of his reign. The sixth, Nero, was alive when John was given the Revelation; and the seventh was Galba who reigned only 7 months (June 68 - Jan 69). This order of the Caesars is that taken from standard works: Suetonius (<em>Lives of the Twelve Caesars</em>); Dio Cassius (<em>Roman History</em>&nbsp;5); Josephus (<em>Antiquities</em>&nbsp;19:1:11 cp. 18:2:2; 18:6:10). The beast's war with the saints for 42 months (13:5-7) would then refer to the Neronian persecution. Note how 13:12,14 interchanges the head with the whole beast. Mosheim confirms this: "The dreadful persecution which took place by order of this tyrant, commenced at Rome about the middle of November in the year of our Lord 64… this dreadful persecution ceased but with the death of Nero… in the year 68 June, when he put an end to his own life" L. von Mosheim,&nbsp;<em>Historical Commentaries</em>&nbsp;vol. 1, tr. Robert Vidal (NY: Converse, 1854) pp 138,139. In the same way as the first century believers could not have accurately predicted how all this would come about, but would have been wonderfully encouraged as they saw it all happening, and perceived then the interpretation- so we will see the Revelation come true, rather than be able to predict its precise fulfilment, in our final "last days".</p><p>The problem with the application to Roman Caesars is that the five kings "fall", the same word soon to be used about the fall of Babylon (<em><a href='B:730 18:2'>Rev 18:2</a></em>). The word doesn't mean to die, but to fall from power to destruction. The idea is that five kings will be killed, either together or in quick succession. Any application to the deaths of a succession of Roman Caesars is only a very shadowy fulfilment of the clearer, fuller reality which will be seen in the last days.</p>


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<p>17:11&nbsp;<em>And the beast that was and is not, is himself also an eighth, and is of the seven; and he goes into destruction</em>- We have noted several times the identity between the horns and the beast. The 'seventh which is the eighth' may mean that the final incarnation of the beast is in its seventh horn' as the horns were, are and shall be (:10), so with the beast itself. The apparent confusion between seventh an eighth in Hebrew thought is found in <em><a href='B:490 9:28'>Luk 9:28</a></em>, where "an eight days" means seven days, a week. The idea may be that he is the seventh, and even the eighth, reckoning inclusively, because after this 'seventh' there shall be no 'eighth' to follow. Going away into destruction is the same idea as in <em><a href='B:470 25:46'>Mat 25:46</a></em>, where the rejected one-time believers "go away into everlasting punishment". Their destruction will be along with the beast; those who in their deepest heart identify with the world shall share the world's judgment.</p>


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<p>17:12&nbsp;<em>And the ten horns you saw are ten kings who have received no kingdom as yet, but they receive authority as kings with the beast, for one hour</em>- These ten kings would correspond with the ten toes of Daniel's image which stand upon the earth / land promised to Abraham just before the "little stone" of the returning Lord Jesus destroys them; the ten nations of the latter day confederacies of Psalms 83 and Ezekiel 38, the ten Canaanite nations which had to be driven out of the land / earth. The focus here is on the leadership; these ten kings may be located in Jerusalem along with the beast. Their actual possession of power over the land is very brief- just "one hour". And it is in "one hour" that Babylon is destroyed (<em><a href='B:730 18:10'>Rev 18:10</a></em>; <em><a href='B:730 18:17'>Rev 18:17</a></em>; <em><a href='B:730 18:19'>Rev 18:19</a></em>).</p><p>Radical Islam has a lot to say about the land promised to Abraham- what the Bible prophecies refer to as the&nbsp;<em>eretz</em>&nbsp;or land / earth. The Islamic State and al-Nusra Front speak much about it; their definition of the Levant or Sham is pretty much that of the land promised to Abraham. ‘Nusra’ is an acronym standing for the Front for the Defence of the Levant. They claim to be fighting to prepare the way for the coming of the Mahdi to establish God’s Kingdom worldwide; they call the land promised to Abraham “Land of&nbsp;<em>Malahim</em>,” or “epic battles”, and they expect there to be the&nbsp;<em>al-Malhamah al-Kubra</em>, the “Great Battle of the last hour”, at Jerusalem. This is what the Bible calls Armageddon. When the true Jesus appears in Jerusalem, all nations in the earth / land will be gathered together to battle at Jerusalem. And the jihadist theology is preparing them for thIsa. They consciously speak of their caliphate as being extended over the land promised to Abraham, and they are urging people to leave their native lands as Abraham left his, and journey to live in the caliphate, comprised as they wish it to be, of the territory promised to Abraham. They call their caliph or leader ‘Caliph Ibrahim / Abraham’, and urge migration or&nbsp;<em>hijrah</em>&nbsp;to the land promised to him. The pieces are all falling into place to fulfil the Biblical pictures of the last days. Jihadist theology makes much of ‘signs of the times’, leading up to the coming of the Mahdi and the final battle against the antiChrist. These ‘signs of the times’ they look for are often the same signs which are to be found in the Bible, e.g. the re-establishment of Israel as a nation before Armageddon. So as they apparently come true, Islamists are the more convinced that antiChrist who they call&nbsp;<em>Dajjal&nbsp;</em>and understand to be a Jew is about to appear in Jerusalem, and they must fight him in the last great battle, in order to enable the Mahdi to return. Who they consider to be the antichrist will in fact be the true Christ. They will rush to fight Him, believing Him to be the antichrist they are expecting. Their destruction by Him will presage the establishment of God’s&nbsp;<em>true</em>&nbsp;Kingdom on earth, the revived and restored kingdom of Israel. This would explain why many Biblical terms used about the very last days are also found in Jihadist theology. They speak of the events of the very last days before the Mahdi returns as being “the hour”; and yet Revelation speaks of how the kings of the earth / land will have power for “one hour” and be destroyed likewise in “one hour” (<em><a href='B:730 17:12'>Rev 17:12</a></em>; <em><a href='B:730 18:10'>Rev 18:10</a></em>; <em><a href='B:730 18:17'>Rev 18:17</a></em>; <em><a href='B:730 18:19'>Rev 18:19</a></em>). These similarities are unsurprising because Mohammed clearly plagiarized the Bible and Judaism for his teachings.</p>


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<p>17:13<em>&nbsp;These are of one mind; and they give their power and authority to the beast</em>- Their "one mind" is another point of connection and contrast with the believers, who are of "one mind" with each other and their Lord, giving Him all power and authority in their lives. This is very much the language of John's other writings, and <em><a href='B:730 4:11'>Rev 4:11</a></em> and <em><a href='B:730 5:12'>Rev 5:12</a></em> speak of how believers will have given power and authority to Him. The beast is a veritable antiChrist, a fake Kingdom of God. Their unity is based upon their common acceptance of the Jihadist doctrine of destruction of Israel and Christianity within the earth / land. When that is achieved, they then start to squabble amongst themselves, just as the iron and clay elements of the 10 toes of Daniel 2 do not otherwise get along with each other.</p>


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<p>17:14&nbsp;<em>These shall war against the Lamb, and the Lamb shall overcome them, for he is Lord of lords and King of kings, and they that are with him, called and chosen and faithful, these also shall overcome</em>- Overcoming is a major theme of the opening letters of Revelation. Those who overcame in their lives will now have been resurrected and will along with the Lord now overcome this final manifestation of sin. The "war" or (Gk:) battle is that for which the jihadist locusts of <em><a href='B:730 9:7'>Rev 9:7</a></em>; <em><a href='B:730 9:9'>Rev 9:9</a></em> are prepared- by the propaganda from the three sources of <em><a href='B:730 16:13'>Rev 16:13</a></em>. This is the final battle against the Jews and Christians in the land spoken of in <em><a href='B:730 11:7'>Rev 11:7</a></em>; <em><a href='B:730 12:17'>Rev 12:17</a></em> and <em><a href='B:730 13:7'>Rev 13:7</a></em>, a kind of "final solution". But it is effectively a gathering together to battle against the returned Lord Jesus (<em><a href='B:730 19:19'>Rev 19:19</a></em>; <em><a href='B:730 20:8'>Rev 20:8</a></em>). The same word for war / battle is used in all these references.</p>


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<p>17:15&nbsp;<em>And he said to me: The waters which you saw, where the prostitute sits, are peoples and crowds and nations and tongues</em>- Babylon "sits" upon the kings of the earth / land; these are the ones she makes drunk with her teaching. The peoples and nations therefore primarily refer to those within the land promised to Abraham and the "sea", the 'waters' immediately surrounding that land, over which the beat has dominion. It is out of these very peoples that there will arise some genuine Christian converts during the tribulation; see on <em><a href='B:730 5:9'>Rev 5:9</a></em>; <em><a href='B:730 7:9'>Rev 7:9</a></em>; <em><a href='B:730 11:9'>Rev 11:9</a></em> and <em><a href='B:730 14:6'>Rev 14:6</a></em>.</p>


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<p>17:16<em>&nbsp;And the ten horns which you saw: they and the beast, these shall hate the prostitute and shall make her desolate and naked-&nbsp;</em>According to the prototype of the Old Testament invasions of Israel, their enemies turn against each other. We are to expect this in the last days, so that, e.g., Ethiopia will turn against Assyria as happened historically at the time of the Assyrian attack upon Jerusalem. This may be part of the process whereby the horns "hate the whore" of Babylon/Assyria during the final stage of their persecution of God’s people (<em><a href='B:730 17:16'>Rev 17:16</a></em> cp. <em><a href='B:420 2:8'>Hab 2:8</a></em>):&nbsp; <em><a href='B:410 3:9'>Nah 3:9</a></em> points out that the real strength of Assyria against Israel was on account of the support she received from the smaller surrounding powers:&nbsp;Likewise the ‘Romans’ who destroyed the temple in AD70 were largely Arab and Persian mercenaries. Similarly no one nation presently has any likelihood of dominating the Middle East in terms of military power:&nbsp;Iran and Iraq (geographical 'Assyria') will need the assistance of the other surrounding nations to realistically invade Israel. "<em>Tidings</em>&nbsp;out of the east and out of the north shall trouble him" (<em><a href='B:340 11:44'>Dan 11:44</a></em>) uses the same word translated "rumour" in <em><a href='B:120 19:7'>2Ki 19:7</a></em>, concerning the 'rumour' Sennacherib heard of his Ethiopian allies turning against him:&nbsp;These 'tidings' can be interpreted in a last-days context as referring to news reaching 'Assyria' of her smaller allies turning against her - the horns hating the whore.</p><p>Historical Babylon was not destroyed simply by "the Medes" but by her own former allies turning against her. In the same way as God puts this idea into the hearts of the ten kings (:17), so <em><a href='B:300 50:9'>Jer 50:9</a></em> says of Babylon's destruction: "I will stir up and cause to come up against Babylon a company of great nations from the north country":&nbsp; Babylon has just been pictured as sitting upon many waters, the nations within the land promised to Abraham (:15). But these waters are to be dried up from her, and those very waters come upon her in destruction. Thus <em><a href='B:300 50:38'>Jer 50:38</a></em>; <em><a href='B:300 50:42'>Jer 50:42</a></em>: "A drought is on her waters, and they shall be dried up... The sea has come up on Babylon; she is covered with the multitude of its waves". The nations who destroy her were from the borders of the earth / land promised to Abraham: "Many kings shall be stirred up from the uttermost parts of the earth (<em><a href='B:300 50:41'>Jer 50:41</a></em>):&nbsp; These are the ten kings of Revelation 17 who hate the whore and destroy her, the "nations" of "all the earth / land" whom Babylon had made drunk (<em><a href='B:300 51:7'>Jer 51:7</a></em>). Her destroyers are likened to locusts (<em><a href='B:300 51:14'>Jer 51:14</a></em>), a figure for the jihadist invaders in Revelation 9 who were once supportive of her. There is large emphasis in Jeremiah 51 that these destroyers of Babylon will have been "prepared" by God, raised up by Him; just as we read in :17 that God puts this idea into their hearts: "<em>Prepare&nbsp;</em>the nations against her, call together against her the kingdoms of Ararat, Minni, and Ashkenaz…&nbsp;<em>Prepare&nbsp;</em>against her the nations" (<em><a href='B:300 51:27-28'>Jer 51:27-28</a></em>).</p><p><em>And shall eat her flesh and shall burn her completely with fire</em>- Eating the flesh of a victim is a Hebraism for total hatred. But within John's thought, the connection is with his record of the Lord's teaching that His followers are to eat His flesh (John 6). The idea may be that although they hate her, yet they are participants in her, as we are in the Lord, and they shall therefore not be saved on account of this but rather judged. Judgment by fire is very much the language of Divine judgment, but we see here how this judgment will actually be brought about by the infighting within the beast system. Under the law, prostitutes were to be burnt to death. So the idea seems to be that indeed Babylon refers to a charismatic individual who leads or rides the beast. As Babylon burnt Jerusalem with fire, so she must be burnt (<em><a href='B:300 21:10'>Jer 21:10</a></em>; <em><a href='B:300 51:58'>Jer 51:58</a></em>).</p><p>The animals and birds were even under Babylon's control according to <em><a href='B:340 2:38'>Dan 2:38</a></em>. But it is the beasts and birds of the sky who later are prophesied as feasting upon Babylon (<em><a href='B:730 19:17'>Rev 19:17</a></em>). This is the equivalent of the horns on the beast hating the whore of Babylon who rides it; the destruction of the Babylon system will ultimately be more by Muslim infighting than direct bolts of destruction from God. Indeed, this was historically God’s preferred method of destroying Israel's invaders in Old Testament times.<br/>&nbsp;</p>


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<p>17:17&nbsp;<em>For God did put it in their hearts to do his mind and to be of one mind, and to give their kingdom to the beast, until the words of God should be accomplished</em>- We see here clear evidence that God can act directly upon the hearts of people to make them be of one mind and do His mind. How much more is He willing to do so through the gift of the Spirit to His own people who wish to do His will. We noted on :16 that the nations under Babylon turn against her because God gives them a mind to do so- just as He initially gave them a mind to be supportive of her. We note that they gave their kingdoms to the beast, but the beast does not give them a kingdom until the final "one hour", which is the "one hour" of their destruction; see on :12. Perhaps it is an argument about power sharing and reward, how to carve up the earth / land promised to Abraham, which leads to their bitter hatred of Babylon.</p><p>God will make the various nations under Babylon’s rule to “agree” (<em><a href='B:730 17:17'>Rev 17:17</a></em>)- there will be an unprecedented unity amongst those nations located within the land promised to Abraham. Pan-Arabism will triumph in the end. This union will lead to economic prosperity for the region (<em><a href='B:730 18:3'>Rev 18:3</a></em>)- easy to imagine, given the huge oil wealth of these areas. Babylon will become a fake Kingdom of God; hence she is described in terms elsewhere applied to the people and land of Israel (<em><a href='B:730 18:22-23'>Rev 18:22-23</a></em>). Babylon is arrayed in fine linen (<em><a href='B:730 18:16'>Rev 18:16</a></em>) as a pseudo-bride of Christ.</p><p>The final "day of the Lord" will contain elements of all the previous 'days' of God’s manifestation in the affairs of men:&nbsp;It will be the time when "the words of God are fulfilled" (<em><a href='B:730 17:17'>Rev 17:17</a></em>), when "all is fulfilled" (<em><a href='B:490 21:22'>Luk 21:22</a></em>; <em><a href='B:490 21:32'>Luk 21:32</a></em>) - presumably referring to the prophetic word:&nbsp;It is therefore fitting that there are many Old Testament historical backgrounds to the prophecies which relate to the Lord's return; those events were types of the final last day:&nbsp;See on <em><a href='B:470 24:15'>Mat 24:15</a></em>. The last days will be the time when&nbsp;<em>every</em>&nbsp;prophecy has its ultimate fulfilment (<em><a href='B:490 21:22'>Luk 21:22</a></em>; <em><a href='B:730 17:17'>Rev 17:17</a></em>); the ultimate climax of prophecy. Therefore we are justified in seeing every prophecy concerning Israel and her neighbours as having at least some latter day application.</p>


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<p>17:18- see on <em><a href='B:730 14:6-9'>Rev 14:6-9</a></em>.</p><p><em>And the woman whom you saw is the great city which reigns over the kings of the earth</em>- "Which reigns" returns us to the immediate reality which John is watching, and the reality of the moment experienced by God’s people under Gentile domination at all times. That great city is now reigning; but we have just seen how she shall come to an end. As noted on 16:19, the "great city" in its latter day sense is Babylon enthroned in Jerusalem.</p><p>As in Hezekiah’s time the Assyrians likened captivity in their land to the wonders of being in God’s Kingdom, so too Babylon is likewise depicted as a fake Kingdom of God. All the&nbsp;nations flowed together unto her (<em><a href='B:300 51:44'>Jer 51:44</a></em>), as they will to the true Kingdom of God (<em><a href='B:290 2:2'>Isa 2:2</a></em>). She is called "that great city, which&nbsp;<em>reigns</em>&nbsp;(Gk. '<em>basilia</em>') over the kings of the earth" (17:18). 'Basilia' is normally used about God’s Kingdom. When Jesus described His Kingdom as a tree "greater than all herbs" with "great branches; so that the fowls of the air may lodge under the shadow of it" (<em><a href='B:480 4:32'>Mar 4:32</a></em>), He was actually quoting from the description of the kingdom of Babylon in Daniel 4. By doing so, He was pointing out that Nebuchadnezzar's kingdom, legendary as it might be, was but a fake replica of HIsa.</p><p>When the mountains flee in <em><a href='B:730 16:10'>Rev 16:10</a></em>, Babylon loses the support base of the coalition she leads. These kings are described in <em><a href='B:730 17:18'>Rev 17:18</a></em> as the kings of the land- that promised to Abraham. And within the boundaries of that land we find seven such nations- Palestine, Egypt, Lebanon, Syria, Jordan, Iraq and Iran. The appeal in <em><a href='B:730 14:6-8'>Rev 14:6-8</a></em> and <em><a href='B:730 18:4'>Rev 18:4</a></em> for Christian believers to “come out of her” would imply that there are believers within those nations and that there will be a major witness made to her- and it is surely highly significant that there has been a great growth in conversions in those areas in recent times This is a sure sign that we are approaching the time of the end. Sadly <em><a href='B:730 18:24'>Rev 18:24</a></em> implies that believers will be murdered in these areas in the final tribulation- and already the persecution and murder of Christian converts is in full swing there. The description of Babylon sitting upon various peoples, nations and tongues is to be connected with the same use of the phrase in <em><a href='B:730 5:9'>Rev 5:9</a></em>; <em><a href='B:730 7:9'>Rev 7:9</a></em> to describe the world from which Christian believers are drawn out. And significantly, the same phrase is very commonly used in Daniel to describe the area ruled over by historical Babylon (<em><a href='B:340 3:4'>Dan 3:4</a></em>; <em><a href='B:340 3:29'>Dan 3:29</a></em>; <em><a href='B:340 4:1'>Dan 4:1</a></em>; <em><a href='B:340 5:19'>Dan 5:19</a></em>; <em><a href='B:340 6:25'>Dan 6:25</a></em>; <em><a href='B:340 7:14'>Dan 7:14</a></em>).</p><p>Issue number 3 of the Islamic State magazine&nbsp;<em>Dabiq</em>&nbsp;frequently talks of the call to follow Ibrahim Abraham in making&nbsp;<em>hijrah</em>&nbsp;migration to the land promised to him: “Islam in the end of times will be more manifest in Sham... So the best of the people on the earth in the end of times will be those who keep to the land of Ibrahim’s hijrah, which is Sham” Majmu’ul-Fatawa. Ibn Taymiyyah (rahimahullah) also said, “So he informed that the best of the people on the earth are those who keep to the land of Ibrahim’s hijrah, in contrast to those who pass through it or leave it. The land that Ibrahim made hijrah to is Sham... the land of Ibrahim’s hijrah... And the land of Ibrahim’s hijrah, has been made for us equal to the land of our Prophet’s hijrah. The best people on earth will be those who keep to the land of Ibrahim’s hijrah”. Note how the theology of these jihadists effectively replaces the land of Saudi Arabia and the city of Mecca with that of the Levant, the territory promised to Abraham; and Mecca is replaced in their focus by Jerusalem. With Saudi Arabia now supporting the Western coalition against the jihadists, such a shift in emphasis isn’t surprising. But it means that all is being prepared for the last days- for the Bible prophecies focus upon the domination of the land of Israel and Jerusalem in particular. It’s significant that the Caliph of the Islamic State Caliphate is referred to by his followers as Caliph Ibrahim / Abraham; the idea is that the faithful will follow him in migrating from their homelands to the land promised to him- which is the very same&nbsp;<em>eretz</em>&nbsp;which is the focus of the Bible’s latter day prophecies, and which is to be dominated by an antiChrist figure and his beast.</p>


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<p>18:1&nbsp;<em>After these things I saw another angel coming down out of heaven, having great authority; and the earth was lit with his glory</em>- Perhaps representing the Lord Jesus. The scene of the land lightened with glory recalls <em><a href='B:330 43:2'>Eze 43:2</a></em>, a prophecy of how the Kingdom could have been established at the return from exile. The essence of that prophecy will be fulfilled at the Lord's return, although it seems not the details. The visions of Revelation are not chronological; here we revert to how the destruction of Babylon spoken of in chapter 17 comes about, and the implications for believers. John indeed sees "another angel", but this is not to say that the Angel represents someone different to what Angels represented.</p>


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<p>18:2&nbsp;<em>And he cried with a mighty voice, saying: Fallen Fallen is Babylon the great, and has become a habitation of demons, a refuge of every unclean spirit, and a refuge of every unclean and hateful bird</em>- The Babylon section in Revelation is full of allusion to the Old Testament. "Babylon" can be understood as referring to Judaism, to Israel, to the oppressors of God’s people under the Roman Empire, and to a latter day Babylon which is the capital of the beast system, and which I suggest refers to radical Islam dominating the earth / land promised to Abraham. The commentary seeks to bring out these various applications. Babylon has not yet "fallen" because those within her are urged to come out from within her (<em><a href='B:730 18:4'>Rev 18:4</a></em>); her fall is announced in order that she might repent, according to <em><a href='B:300 51:8'>Jer 51:8</a></em>, "Babylon is suddenly fallen and destroyed: wail for her; take her balm for her pain, if so be she may be healed". But from God's perspective, she had already fallen. The later call to quit Babylon (:4) is made because she refuses this amazingly gracious invitation to repent: "We would have healed Babylon, but she is not healed: [therefore] forsake her" (<em><a href='B:300 51:9'>Jer 51:9</a></em>). Earlier the cup was to be given to her but not diluted (<em><a href='B:730 14:10'>Rev 14:10</a></em>); now it is to be double filled (<em><a href='B:730 18:6'>Rev 18:6</a></em>). This increase in the judgments upon Babylon is because she repeatedly ignored repeated offers of healing and forgiveness. A tenth part of the city falls first (<em><a href='B:730 11:13'>Rev 11:13</a></em>) before Babylon completely falls (<em><a href='B:730 18:8'>Rev 18:8</a></em>). She is given the chance of repentance, but instead goes into denial about her loss and real status. This is the idea behind her insistence that she has not been widowed, and is a queen- when she has fallen from power. Yet the very fact these were offered at the last moment, even at 12:01 and not 11:59, reflects the desperate Divine desire for human repentance. Even of His worst enemies. His same passion to save is ever directed toward us too.  "Great Babylon" refers specifically to the city of Babylon, which I suggested on <em><a href='B:730 16:19'>Rev 16:19</a></em> refers to Jerusalem as the capital of the beast, and place of leadership of the woman known as Babylon, the charismatic leader of the beast system, antiChrist.</p><p>There is the assumption by many that all the O.T. prophecies about ‘Babylon’ were fulfilled in the overrunning of Babylon by the Medes. However, there are many details of those prophecies which didn’t have a total fulfilment. It could be argued from this that there must be a literal rebuilding of Babylon and the complete fulfilment of the judgment prophecies against her. However, there are plenty of connections between Babylon and Jerusalem (see on <em><a href='B:730 16:19'>Rev 16:19</a></em>), and this is the "great city" which shall be judged, where also our Lord was crucified.</p><p>The Old Testament judgments upon Babylon were that she would become inhabited by wild, unclean animals: "Therefore the wild animals of the desert with the wolves shall dwell there, and the ostriches shall dwell therein…&nbsp; a dwelling place for jackals" (<em><a href='B:300 50:39'>Jer 50:39</a></em>; <em><a href='B:300 51:37'>Jer 51:37</a></em>). These animals were thought to be connected with unclean spirits and demons. Because Babylon had become a cage and "hold" (AV) or prison for demons and unclean spirits and birds, so she would be punished by being inhabited by wild animals thought to be demon possessed. The Greek terms translated "refuge" in NEV carry the ideas of a prison and cage. Babylon will not let its people out once they are in; and that is what has happened in many cities overrun by the jihadists. A similar idea is used of how the latter day antiChrist, Gog, the chief prince, will be a "guard" s.w. "prison" to a group of ten nations who seek to attack and desolate Israel (<em><a href='B:330 38:7'>Eze 38:7</a></em>). This is just what Babylon does.</p>


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<p>18:3- see on <em><a href='B:730 17:18'>Rev 17:18</a></em>.</p><p><em>For by the wine of the anger of her fornication all the nations are fallen-&nbsp;</em>The "anger" in view is surely the anger of the judgment wrath of God against her "fornication". The "all nations" are the kings of the earth / land associated with the Babylon confederacy have already at this point begun to drink of that cup which was given to Babylon earlier. Their identity with her (for "he that is joined to a harlot is one flesh" with her) means that Babylon's "fall" is their fall.</p><p>Note that being given a cup of wine to drink is a double symbol- of condemnation and also "the cup of blessing". Hence at the breaking of bread we are to review the two possible outcomes of our being given that cup- blessing or condemnation.</p><p><em>For the kings of the earth had committed fornication with her, and the merchants of the earth grew rich by the power of her greed-&nbsp;&nbsp;</em>The "all nations" are here defined as the kings of the earth / land promised to Abraham. Not every nation on planet earth will be part of 'Babylon'. They grew rich by her prostitution for Babylon is a whore presumably in that wealth was given to her for her services, and her greed and love of opulence means that the commercial sector within the earth / land becomes rich. We are therefore to imagine this latter day entity as being immensely wealthy. Such a situation would probably require the financial collapse of the West and some Middle Eastern Islamic entity becoming fantastically wealthy as a result.</p><p>The first century applications would refer to the extreme wealth of the Jewish system based in Jerusalem. The Pharisees "were covetous" (<em><a href='B:490 16:14'>Luk 16:14</a></em>), as Babylon was greedy. And Rome likewise. It would have seemed that Rome was invincible, economically and politically unshakeable, admired by the whole world. And yet it was to be brought down by Divine judgment:&nbsp;</p>


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<p>18:4&nbsp;<em>And I heard another voice from heaven, saying: Come out of her My people</em>- A final appeal to those living within the territory of this latter day entity. According to previous teaching in Revelation, this group would likely be Israeli Christians, Jews who have turned to Christ in the very last days. They would be under great pressure from the Islamic state governing them to convert to Islam, and they are being urged not to. "Come out" would therefore refer to a spiritual separation, as geographically they would have no place to run to. However it could be that those who respond to this call to "come out" will have a miraculous way of literal exit opened to them, perhaps by the Lord snatching away those who in their hearts say "Yes" to this invitation. This would be the moment of 1 Thessalonians 4, where those who are alive at the Lord's coming are literally snatched away to meet Him at His coming.</p><p>The first century application would be to the Christians fleeing out of the surrounded Jerusalem, in accordance with the Lord's command to flee to the mountains (<em><a href='B:470 24:16'>Mat 24:16</a></em>). This would further suggest that the "Babylon" in view here in Jerusalem. See on 16:19.</p><p><em>Lest you take part in her sins, and partake of her plagues</em>- Here "sins" is put for 'judgment for sins'. Sin is its own judgment. We cannot sin and psychologically assume that in the future, somehow that sin will not be judged. Sin is its judgment right now. Lot's witness completed, he was told to leave Sodom "lest you be consumed in the iniquity of the city" (<em><a href='B:10 19:15'>Gen 19:15</a></em> - alluded to here in <em><a href='B:730 18:4'>Rev 18:4</a></em>). Babylon is directly equated with Sodom in <em><a href='B:290 13:19'>Isa 13:19</a></em> and <em><a href='B:300 50:40'>Jer 50:40</a></em>. Babylon geographically and culturally represents the jihadist neighbours of Israel in our last days- and therefore it is not surprising that related neighbouring nations like Edom, Moab and Ammon are also paralleled with Sodom (<em><a href='B:300 49:18'>Jer 49:18</a></em>; <em><a href='B:430 2:9'>Zep 2:9</a></em>). This continues a long-standing Biblical theme that the curses on apostate Israel are the same as those on her enemies- thus Sodom is representative of both Jews and the beast coalition:&nbsp;Jerusalem is the city which is spiritually called Sodom (<em><a href='B:730 11:8'>Rev 11:8</a></em>). The language of Sodom is clearly applied to Jerusalem in the Old Testament (<em><a href='B:50 29:23'>Deu 29:23</a></em>; <em><a href='B:50 32:32'>Deu 32:32</a></em>; <em><a href='B:290 1:10'>Isa 1:10</a></em>; <em><a href='B:290 3:9'>Isa 3:9</a></em>; <em><a href='B:300 23:14'>Jer 23:14</a></em>). Latter day Babylon is to be punished as Sodom (<em><a href='B:290 13:19'>Isa 13:19</a></em>; <em><a href='B:300 50:40'>Jer 50:40</a></em>). And so we can understand why at this point in Revelation, the judgment of Babylon is framed in terms of Sodom, because Babylon is to be enthroned in Jerusalem (see on <em><a href='B:730 16:19'>Rev 16:19</a></em>). And will meet a similar destruction.</p><table><tr><td></p><p>Babylon (in Rev:)</td><td>Sodom</td><td></td></tr><tr><td>"I will shew unto you the judgment of the great whore" (Babylon); <em><a href='B:730 17:2'>Rev 17:2</a></em></td><td>Cp. God showing Abraham the judgment of Sodom.</td><td></td></tr><tr><td>The beast supporting Babylon "was and is not and shall ascend" <em><a href='B:730 17:8'>Rev 17:8</a></em>&nbsp;&nbsp;&nbsp;</td><td>Sodom and surrounding cities were strong, then overrun by Abraham, then revived.</td><td></td></tr><tr><td>"Her sins have reached unto Heaven,&nbsp;God has remembered her iniquities"&nbsp; <em><a href='B:730 18:5'>Rev 18:5</a></em></td><td>"The cry of Sodom... is great because their sin is very grievous&nbsp;…the cry of it is come unto me" (<em><a href='B:10 18:20-21'>Gen 18:20-21</a></em>)</td><td></td></tr><tr><td>"She has glorified herself, and lived&nbsp;deliciously"<em><a href='B:730 18:7'>Rev 18:7</a></em></td><td>"Pride... fullness of bread" (<em><a href='B:330 16:49'>Eze 16:49</a></em>)</td><td></td></tr><tr><td>"Utterly burned with fire" <em><a href='B:730 18:8'>Rev 18:8</a></em></td><td>'Sodom' = 'burning'.</td><td></td></tr><tr><td>"Her plagues... death... and famine" <em><a href='B:730 18:8'>Rev 18:8</a></em></td><td>"He overthrew all the inhabitants of the cities, and that which grew upon the ground" (cp. "famine" <em><a href='B:10 19:25'>Gen 19:25</a></em>).</td><td></td></tr><tr><td>"The great city... great Babylon" <em><a href='B:730 16:19'>Rev 16:19</a></em></td><td>The city of Sodom:&nbsp;<br/>&nbsp;</td><td></td></tr><tr><td>"There fell upon men a great hail out&nbsp;&nbsp; of heaven" (<em><a href='B:730 16:21'>Rev 16:21</a></em>)&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;</td><td>"The Lord rained upon Sodom…&nbsp; brimstone and fire from the Lord&nbsp;out of heaven" (<em><a href='B:10 19:24'>Gen 19:24</a></em>).</td><td></td></tr><tr><td>"They shall see the smoke of her burning, standing afar off for the fear of her torment” (<em><a href='B:730 18:9-10'>Rev 18:9-10</a></em>)&nbsp;&nbsp;&nbsp;</td><td>Abraham standing far away and seeing the smoke of Sodom’s&nbsp;burning indicates that the surrounding kings did likewise (<em><a href='B:10 19:28'>Gen 19:28</a></em>).</td><td></td></tr><tr><td>Merchants suffered through&nbsp;Babylon’s fall (<em><a href='B:730 18:11-19'>Rev 18:11-19</a></em>)&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;</td><td>Sodom was a trading centre (<em><a href='B:490 17:28'>Luk 17:28</a></em>)</td><td></td></tr><tr><td>" …a great millstone cast into the sea&nbsp;…thus with violence shall... Babylon:. be found no more at all" (<em><a href='B:730 18:21'>Rev 18:21</a></em>)</td><td>Sodom now appears to be submerged in the Dead Sea, to be found no more.</td><td></td></tr><tr><td>"Her smoke rose up" (<em><a href='B:730 19:3'>Rev 19:3</a></em>)</td><td>"Sodom... the land of the plain... the smoke of the country went up”&nbsp;(<em><a href='B:10 19:28'>Gen 19:28</a></em>)</td><td></td></tr></table><p>As the Jews were called to leave literal Babylon (<em><a href='B:450 2:6-7'>Zec 2:6-7</a></em>) and Lot was called out of Sodom, so Jews and true believers will be encouraged to come out from Babylon of the last days. The prosperity of Sodom and Babylon made God’s people disinclined to leave them. And the opulence of Babylon, and the way she is as a cage (see on :2), will make it all the more difficult for the latter day believers to come out of the Babylon system.</p><p>And so the apostate amongst God’s people will share in Babylon's judgment. And for all of us, if we are not separate from this world now, we will not be separated from them when the judgments fall. Those who don't come out from Babylon will share her judgments. There are strong parallels between Babylon and Jerusalem; and they are deeper than simply because the beast / Babylon will capture Jerusalem and enthrone themselves there. Jerusalem is judged as Babylon because in spiritual essence, they were no different. Zion lost her children and also her husband whilst still a young woman (<em><a href='B:290 49:21'>Isa 49:21</a></em>; <em><a href='B:290 54:6'>Isa 54:6</a></em>), just as Babylon would (<em><a href='B:290 47:9'>Isa 47:9</a></em>). Each street of Jerusalem was named after an idol, just as was the case in Babylon (<em><a href='B:300 11:13'>Jer 11:13</a></em>)- and thus Jerusalem shared Babylon’s judgment. Apostate Israel were always treated like the surrounding Gentile world in the time of their judgments (<em><a href='B:300 4:7'>Jer 4:7</a></em>). Israel worshipped the Babylonian gods, and so they were sent along with Bel their idol to Babylon, where their hearts were. And so they were&nbsp;“Condemned with the world...". Likewise in the ‘judgment day’ of AD70, the ‘rejected’ Jews were sent back into Egypt as slaves. Their condemnation was expressed in terms of an undoing of the redemption from the world which they once experienced.</p>


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<p>18:5&nbsp;<em>For her sins have reached even to heaven, and God has remembered her iniquities</em>- The language of the Amalekites, the tower of Babel and Sodom. All these are used as historical foretastes of the last days, and they all involve who are now the Islamic peoples of the Middle East. Jerusalem will become the capital of the beast within the earth / land. Perhaps they will seek to build some mosque complex there, the abomination that brings desolation to the temple mount, just as the tower of Babel was built. But like the Amalekites, who were also dwellers in the earth / land promised to Abraham, this gross iniquity will reach a measure beyond which God will dramatically intervene. They were allowed to dwell in the earth / land until a point when their sin was "full" and then God would drive them out of the land and let Israel dwell there again once their tribulation ended (<em><a href='B:10 15:16'>Gen 15:16</a></em>).</p>


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<p>18:6&nbsp;<em>Give to her even as she gave, and repay her double according to her deeds. In the cup in which she mixed, mix for her a double portion</em>- This appears a stronger judgment than for historical Babylon: "As she has done, do unto her" (<em><a href='B:300 50:15'>Jer 50:15</a></em>):&nbsp;This is to be doubled. Earlier the cup was to be given to her but not diluted (<em><a href='B:730 14:10'>Rev 14:10</a></em>); now it is to be double filled. This increase in the judgments upon Babylon is because she repeatedly ignored repeated offers of healing and forgiveness. As noted on <em><a href='B:730 17:4'>Rev 17:4</a></em>, the cup of fornication Babylon drunk and offered to others was in fact&nbsp;the cup of her condemnation. She was quite literally drinking condemnation to herself, just as the rejected within the household do (<em><a href='B:530 11:29'>1Co 11:29</a></em>). If we enquire to whom this command is addressed, we return to the address to "My people" of :4, who are asked to not only come out of Babylon, but to participate in judging her. The prophecies about the fall of Babylon in <em><a href='B:300 50:1-46'>Jer 50:1-46</a></em>; <em><a href='B:300 51:1-64'>Jer 51:1-64</a></em> repeatedly state that it is a revived, repentant Judah which shall judge Babylon. This has yet to be fulfilled, as they were disobedient to God’s intended program for them at the time of the restoration.</p><p>And yet as explained on <em><a href='B:730 17:16'>Rev 17:16</a></em>, the destruction of Babylon is at the hands of her ten kings.</p><p>It would appear from this that there must be two stages in Babylon's judgment: -&nbsp;<br/>1)&nbsp;The jihadist armies attacking her in Jerusalem:&nbsp;They are themselves largely destroyed whilst doing thIsa:&nbsp;<br/>2)&nbsp; The saints and Jews complete the judgment, possibly directing some of the repentant Islamist peoples, giving some of the spoils to them.</p>


text:
<p>18:7&nbsp;<em>As she glorified herself and lived in luxury, so give her a like measure of torment and mourning, since in her heart she says: I sit as a queen, I am no widow, and mourning I shall never see</em>- The image of "luxury" continues the allusions&nbsp;to Sodom in :5 and :9. This all suggests that the latter day Babylon will achieve a striking level of opulence. It's debatable whether Israel's Islamic neighbours have reached such a state at the present time.</p><p>The chief sin of all pagan empires consists in their assertion that their power and their authority derive exclusively from themselves, that they are their own masters, recognizing no superior law. Old Testament prophecies about the sudden destruction of literal Babylon are the basis for the words of Revelation about latter day Babylon. Yet they were never literally fulfilled to completion. They will come finally true in the judgments upon the Babylon system of the beast. Consider:</p><table><tr><td></p><p>“You who are given to pleasures, that dwells carelessly, that says in your heart, I am, and none else beside me: I shall not sit a widow, neither shall I know the loss of children” (<em><a href='B:290 47:8'>Isa 47:8</a></em>)</td><td>“How much she has glorified herself, and lived deliciously… for she has said in her heart, I sit a queen, and am no widow, and shall see no sorrow” (<em><a href='B:730 18:7'>Rev 18:7</a></em>).</td><td></td></tr><tr><td>“But these two things shall come to you in a moment in one day, the loss of children, and widowhood” (<em><a href='B:290 47:9'>Isa 47:9</a></em>)</td><td>“Therefore shall her plagues come in one day, death and mourning” (<em><a href='B:730 18:8'>Rev 18:8</a></em>)</td><td></td></tr><tr><td>“Let now the astrologers, the stargazers, the monthly prognosticators, stand up” (<em><a href='B:290 47:13'>Isa 47:13</a></em>)</td><td>“For by your sorceries…” (<em><a href='B:730 18:23'>Rev 18:23</a></em>)</td><td></td></tr></table><p>Therefore we conclude that the Babylon of Revelation is presented as the reincarnation of the Babylon of Jeremiah and Isaiah, literal Babylon, which awaits her full punishment. This conclusion is strengthened once it is appreciated how the harlot Babylon of Revelation 17, loud, gaudy, decked with jewellery and painted face, is replete with reference to Semiramis, the goddess / mother of Nimrod, and one of the patron gods of literal Babylon.</p><p>Her refusal to accept she is a widow speaks of someone in denial. The dragon is cast down from 'heaven' by direct Divine intervention in chapter 12, and yet goes into the wilderness to furiously persecute the woman. It seems there will be direct judgment from God against Babylon, in order to appeal for her to repent, in the spirit of "take balm for her pain, if so be she may be healed" (<em><a href='B:300 51:8'>Jer 51:8</a></em>). Truly God does not willingly afflict, but in judgment remembers mercy, and His ultimate aim of achieving His glory. Thus a tenth part of the city falls first (<em><a href='B:730 11:13'>Rev 11:13</a></em>) before Babylon completely falls (<em><a href='B:730 18:4'>Rev 18:4</a></em>). She is given the chance of repentance, but instead goes into denial about her loss and real status. This is the idea behind her insistence that she has not been widowed, and is a queen- when she has fallen from power.</p>


text:
<p>18:8&nbsp;<em>Therefore in one day shall her plagues come, death and mourning and famine-&nbsp;</em>The Philistines, clearly typical of Israel's present Arab neighbours, will also die from severe famine in the last days (<em><a href='B:290 14:30'>Isa 14:30</a></em>). This may well be due to the weaponry used to inflict this upon Israel&nbsp;being used by the Islamists against themselves:&nbsp;Babylon's famine coming "in one day" would suggest something along these lines - how else can a famine be suddenly created in a day? Famine coming in a day also speaks of modern 'just in time' supply networks and transport, which once interrupted can bring an area to food bankruptcy very suddenly. Earlier than our own age, this would have been impossible. But we can also understand this strange language of famine in a day by proposing that the meaning of time is collapsed around the Lord's return. This would enable all the latter day prophecies to come true, but not in real time as we know it. Babylon is to be punished with famine in one day; yet famine is a process (<em><a href='B:730 18:8'>Rev 18:8</a></em>). In one day her judgments come, and yet also in one hour (<em><a href='B:730 18:10'>Rev 18:10</a></em>). Surely&nbsp;the lesson is that time is compressed. The events around Christ's return were prefigured by those at the time of Joshua's conquest of the land. Some of the records of his campaigns require a huge amount to have been achieved by his soldiers within around 36 hours. The comment that so much was achieved "at one time" (<em><a href='B:60 10:42'>Jos 10:42</a></em>) may hint at a compression of time to enable it. "The sun stood still" may well be intended to teach that the meaning of time was collapsed by God, rather than that the sun literally stood still (<em><a href='B:60 10:12-13'>Jos 10:12-13</a></em>). And the sun standing still over Gibeon is mentioned in <em><a href='B:290 28:21'>Isa 28:21</a></em> as typical of the time when Yahweh will do "His strange work, and bring to pass his act, his strange act" in the last days. The same may be true when the shadow went back for Hezekiah. The movement of the planets need not have been altered; the meaning of time was simply suspended. <em><a href='B:730 8:12'>Rev 8:12</a></em>, also speaking of the last days, says that “the day shone not for a third part of it, and the night likewise”. Could this mean that one day and one night last only two thirds of their usual length, whilst the judgments of the fourth Angel are poured out upon the land? I would suggest that the Lord had in mind the suspension of time when he asked that "the hour might pass from him" in Gethsemane (<em><a href='B:480 14:35'>Mar 14:35</a></em>); rather than asking to escape the cross in this request, he was perhaps asking for it all to happen in only a moment of real time.</p><p><em>And she shall be completely burned with fire. For strong is the Lord God who judges her</em>- This is the judgment for whores. Babylon is literal Jerusalem where she is enthroned (see on 16:19). The punishment by fire in Jerusalem would then make good sense of the Lord's idea that Gehenna- the always burning fire near Jerusalem- is to be used to destroy all God’s enemies of all ages. They will share in the condemnation of the world they so loved in their lives. The burning was Sodom's judgment; and we have seen on :4 that Babylon is Sodom is Jerusalem.</p>


text:
<p>18:9&nbsp;<em>And the kings of the earth, who committed fornication and lived wantonly with her, shall weep and wail over her, when they look upon the smoke of her burning</em>- Alluding to Abraham watching the smoke of Sodom's burning (see on :5 and :7). These kings of the land are those who also played a part in her judgment, who hated the whore (see on 17:16). But their hearts are still with her, lamenting with the grief of those who wistfully keep thinking of what could have been. But as noted on :10, the reference may not be to the actual "kings", the horns of the beast; but to the commercial leaders of the surrounding world who are associated with the princes of the earth (:23).</p><p>Isaiah 34 describes the judgments of "all nations" around Israel, notably "upon Idumea", in language which is clearly alluded to in the later prophecies of Babylon's doom in Revelation (<em><a href='B:290 34:9-10'>Isa 34:9-10</a></em> = <em><a href='B:730 14:11'>Rev 14:11</a></em>; <em><a href='B:730 17:16'>Rev 17:16</a></em>; <em><a href='B:730 18:9'>Rev 18:9</a></em>; v:11=<em><a href='B:290 14:23'>Isa 14:23</a></em>). Indeed, all God’s prophecies against Israel's enemies have marked points of contact with each other. Thus the prophecies against Tyre in Isaiah 23 are shot through with links with those against Babylon in Revelation; and "as at the report (prophecy) concerning Egypt, so shall they be sorely pained at the report of Tyre"(<em><a href='B:290 23:5'>Isa 23:5</a></em>). <em><a href='B:290 14:3'>Isa 14:3</a></em> says that Babylon treated Israel like the Egyptians did; they too gave them "sorrow... fear, and... hard bondage wherein (Israel) wast made to serve”. Because of these similarities in how they treated and will treat God’s people, their judgments will be similar. Yet a number of these nations, notably Egypt and Tyre, are described as being judged and destroyed by Babylon (e.g. <em><a href='B:330 26:7'>Eze 26:7</a></em>). However, there is good reason to think that Babylon's own judgment will be at the hands of nations like these, who come under her umbrella during their invasion of Israel. The resolution of this apparent contradiction lies in the prophecies concerning the Islamist powers destroying each other in the final conflict, thus fulfilling all these prophecies concerning their judging of each other.</p>


text:
<p>18:10&nbsp;<em>Standing far away for the fear of her torment, saying: Woe, woe, the great city Babylon, the strong city For in one hour does your judgment come</em>- Their deep grief stands in contradistinction from the Heavenly rejoicing at Babylon's fall (:20). They are her sympathizers and are not brought to repentance by her fall. They fear that her torment shall come upon them. They retreat from her, just as the animals and birds scuttle away from under the falling tree of Babylon. They praise Babylon's strength and glory after she has fallen. They are not themselves in Babylon, but have benefitted from her through commerce, as the rest of the chapter makes clear. They would therefore refer to the commercial leaders of the 'sea' around the 'earth'; the Gentile nations who became enriched by Babylon's wealth and demand for delicacies. Surely Western commercial leaders are within this group. They are stunned by how quickly the whole system fell apart, in one hour. Her "torment" however has been going on throughout the three and a half years of the tribulation; for the two witnesses tormented those who dwelt in the land (<em><a href='B:730 11:10'>Rev 11:10</a></em> s:w:), leading to such rejoicing when they are killed at the end of the tribulation. That torment was a foretaste of the final torment of condemnation spoken of so often (<em><a href='B:730 14:10'>Rev 14:10</a></em>; <em><a href='B:730 20:10'>Rev 20:10</a></em> etc:). Again we can perceive that the torment was in order to give Babylon and the beast a chance of repentance by showing them ahead of time what Divine judgment would look like for them unless they repented.</p><p>The destruction of the city is a sudden thing. The phrase “in one hour” occurs three times in Revelation 18. This destruction is like that of Sodom and Gomorrah- in a moment, by Divine intervention through fire, sulphur etc. This is not how Rome came to an end, indeed Rome as a city did not really come to an end; and literal Babylon was not physically destroyed “in one hour” in 536 BC. The predicted fall of Babylon must therefore be in our last days, referring to the destruction in a moment of the city which has become the capital of the beast- Jerusalem.</p>


text:
<p style='margin-left:1em'>Standing far away for the fear of her torment, saying: Woe, woe, the great city! Babylon, the strong city! For in one hour does your judgment come- See on <a href='B:730 18:10'>:10</a>. Their fear of sharing in her torment is a major theme.</p>
<p style='margin-left:1em'>The apostate religious system called &quot;Babylon&quot; in Revelation is evidently presented in the language of Solomon - at the time his kingdom was apparently flourishing: <br />
<table width="100%" border="0" cellpadding="5">
	<tr>
		<td>1 Kings</td>
		<td>Revelation</td>
	</tr>
	<tr>
		<td><a href='B:110 10:14'>10:14</a></td>
		<td><a href='B:730 13:17-18'>13:17,18</a></td>
	</tr>
	<tr>
		<td><a href='B:110 10:23'>10:23</a></td>
		<td><a href='B:730 18:11-15'>18:11,12,15</a></td>
	</tr>
	<tr>
		<td><a href='B:110 11:1-2'>11:1,2</a></td>
		<td><a href='B:730 17:1-2'>17:1,2</a></td>
	</tr>
	<tr>
		<td><a href='B:110 10:22'>10:22</a></td>
		<td><a href='B:730 18:17-19'>18:17,19</a></td>
	</tr>
	<tr>
		<td><a href='B:110 10:23'>10:23</a></td>
		<td><a href='B:730 18:3'>18:3</a>,<a href='B:730 18:17'>17</a></td>
	</tr>
	<tr>
		<td><a href='B:110 10:21-22'>10:21,22</a></td>
		<td><a href='B:730 18:12'>18:12</a></td>
	</tr>
	<tr>
		<td><a href='B:110 10:11'>10:11</a></td>
		<td><a href='B:730 18:12'>18:12</a></td>
	</tr>
	<tr>
		<td><a href='B:110 10:22'>10:22</a></td>
		<td><a href='B:730 18:12'>18:12</a></td>
	</tr>
	<tr>
		<td><a href='B:110 10:10'>10:10</a>,<a href='B:110 10:25'>25</a></td>
		<td><a href='B:730 18:13'>18:13</a></td>
	</tr>
	<tr>
		<td><a href='B:110 10:23'>10:23</a></td>
		<td><a href='B:730 18:3'>18:3</a>,<a href='B:730 18:9'>9</a></td>
	</tr>
	<tr>
		<td><a href='B:110 10:28'>10:28</a></td>
		<td><a href='B:730 18:12'>18:12</a></td>
	</tr>
	<tr>
		<td><a href='B:110 9:22'>9:22</a></td>
		<td><a href='B:730 18:13'>18:13</a></td>
	</tr>
	<tr>
		<td><a href='B:110 11:1'>11:</a>,<a href='B:110 11:5'>5</a> (Solomon influenced by Zidonian idolatry)</td>
		<td><a href='B:730 2:20'><a href='B:110 2:20'>2:20</a> cp. <a href='B:110 16:31'>1 Kings 16:31</a></td>
	</tr>
	<tr>
		<td><a href='B:140 9:15'>2 Chron 9:15</a>(666)</td>
		<td><a href='B:730 13:18'>13:18</a></td>
	</tr>
</table>
<p style='margin-left:1em'>This serves to cement the connection between Babylon and Jerusalem, especially the Jerusalem temple. In the first century, it was Judaism which was the great satan / adversary and devil / false accuser of the Christians. The temptation was always to give in to the Judaist campaign and return to Judaism. Paul, Peter and John are full of this theme in their letters. But here that system is described in the worst possible terms.</p>


text:
<p>18:12&nbsp;<em>Merchandise of gold and silver and precious stone and pearls and fine linen and purple and silk and scarlet and all kinds of scented wood, and every vessel of ivory and every vessel made of most precious wood and of brass and iron and marble</em>- These are the materials associated with Solomon's kingdom and temple, and the materials of the tabernacle and temple cult. We see too a reference to how the High Priest Caiaphas was dressed, also with "purple" (<em><a href='B:490 16:19'>Luk 16:19</a></em>), likewise in vain appearance. It was the religious clothing of Israel in <em><a href='B:330 16:10'>Eze 16:10</a></em>. Throughout these descriptions we see allusions to the Jewish high priesthood. The whole verse clearly alludes to the glory of Tyre in Ezekiel 27. These various layers of allusion serve to build up the overall picture- an appearance of Judaistic religiosity which is thoroughly carnal and pagan. Judaism was indeed the first century Babylon; see on :11.</p><p>The latter day Babylon will therefore seek to quickly build a kingdom and worship system which apes that of Israel and the temple cult- hence the gross blasphemy and abomination on the temple mount which calls for desolation.</p>


text:
<p>18:13&nbsp;<em>And cinnamon and spice and incense and ointment and frankincense and wine and oil and fine flour and wheat and cattle and sheep and horses and chariots and slaves and the souls of men-&nbsp;</em>As noted on :12, all these things are associated with Solomon's temple and Kingdom, and the materials of the tabernacle and temple cult. It would have been a great comfort to those under pressure from the Jewish satan in the first century to see God’s perspective on that evil system. The latter day application is to an Islamist paradise, more exotic than the citadels of the Gulf states, established in Jerusalem, with distinct religious overtones. And all to be destroyed even quicker than it was established.</p><p>Slaves in the first century were seen as mere bodies owned by their masters or mistresses. Hence <em><a href='B:730 18:13'>Rev 18:13</a></em> describes slaves as&nbsp;<em>somata</em>, bodies. They were seen as both the economic and sexual property of those who owned them. It seems Paul had this in mind when he spoke of how we have one master, Christ, and our bodies are indeed not our own- but they are His, to be used according to His wishes. For many slaves, this would’ve meant running the risk of death or flogging. And yet despite this radical demand, Christianity spread rapidly amongst the huge slave population of the first century world. "Slaves and souls of men" is last in the list, as if to give especial emphasis to how "Babylon" was built upon slavery. 'Slaves and souls [bodies] of men' is saying the same thing two or three times over. Slaves were indeed treated as "bodies", and their bodies were inspected in the slave markets as if they were animals. But the point is doubly emphasized- because "bodies" clearly implies they were "men", but "bodies of men" labours the point. So we could even say the point is laboured three times. The power and wealth of Rome was built upon the back of slavery. And a large proportion of first century Christians were slaves. They would have found this greatly comforting. The "soul" of Babylon longed for wealth and luxury; but at the expense of the "souls" of the slaves. 
Because the initial audience of Revelation were largely Christian slaves, we find many allusions to slavery throughout the book. Believers were "purchased" by the blood of the Lord- the very term used of slaves being purchased and thus transferred from one master to another. This is a well known theme of the NT letters- we were purchased by the Lord and are therefore His slaves. Even if they were slaves of men, they were the Lord's slaves, and their service to earthly masters was actually performed unto Him. This explains why Revelation speaks so much of Jesus as the real Lord and Master, to whom His people are obedient (<em><a href='B:730 4:8'>Rev 4:8</a></em>; <em><a href='B:730 4:11'>Rev 4:11</a></em>; <em><a href='B:730 6:10'>Rev 6:10</a></em>; <em><a href='B:730 12:17'>Rev 12:17</a></em>; <em><a href='B:730 14:12'>Rev 14:12</a></em>). Obedience is stressed, not because works can save, but because 'obedience' to earthly masters was such a major construct in the life of a slave. The point being, that their obedience was to their true Master, the Lord Jesus, who is Lord of all human lords. The background of slavery likewise helps us better understand the idea of being branded with a seal on the forehead (<em><a href='B:730 7:3'>Rev 7:3</a></em>; <em><a href='B:730 14:1'>Rev 14:1</a></em>). This spoke of how they were permanently owned by the Master whose seal or branding they bore. But a slave was only branded in this way if they had been disobedient or had tried to run away, and had consequently been permanently committed to their Master's usage for all time, until death. Very few slaves were branded upon their foreheads with their master's name. The idea may therefore be that all the Lord's slaves have in fact been disobedient, but they recognize that, and eagerly take His seal or branding upon them, and are now permanently His until death.    
</p>


text:
<p>18:14&nbsp;<em>And the fruits which your soul lusted after are gone from you, and all things that were dainty and sumptuous are lost to you, never to be found again</em>&nbsp;- The prophecy has multiple applications; to Jerusalem of the first century; to Rome; and to the restored Babylon of the last days. The reference is to Israel lusting after the fruits of Egypt, and Adam and Eve lusting for the forbidden fruit in Eden. Their sin will be enshrined and manifested in this final system of evil and lust as never before- all under the guise of the strictest possible interpretation of Islam. Just as Judaism did the same in Jerusalem in the first century, under the front of careful obedience to the Law of Moses.</p>


text:
<p>18:15&nbsp;<em>The merchants of these things who were made rich by her shall stand far away, for the fear of her torment, weeping and mourning-&nbsp;</em>This category are not consumed in her judgments; they have come out of her in response to flee Babylon&nbsp;<em>lest</em>&nbsp;they partake in "her torment", just as Lot's wife did; and yet they are equally on her side, with her in spirit, just as materialistic, as Lot's wife was. Or, as suggested on :10, these merchants are those outside of the earth / land, the likes of Western European businessmen, who became wealthy by serving the huge demand for luxury goods which arises from the dominance of the beast. Perhaps the words of lament are as it were put in their mouths, so we realize the nature of Babylon's existence. In fact in Revelation we know little about the apocalyptic Babylon until we read the laments over her after she is destroyed. They are clearly not believers nor are they fully repentant; for their weeping over her fall contrasts with Heaven's rejoicing at it (:20).</p><p>We need to note that the same word for "made rich" is used in the opening letters for how there are some in the church of the last days who are likewise "made rich" and thereby turn away from Christ (<em><a href='B:730 3:17'>Rev 3:17</a></em>). Even true Christians will be caught up in the attraction of making quick bucks for the sake of a nominal acceptance of the beast system.</p>


text:
<p>18:16 - see on <em><a href='B:730 17:18'>Rev 17:18</a></em>.</p><p><em>Saying: Woe, woe, the great city She that was dressed in fine linen and purple and scarlet and decked with gold and precious stone and pearl-&nbsp;</em>"Fine linen" would be very relevant to the application of 'Babylon' to apostate Judaism in the first century, with the precious stones referring to the High Priestly breastplate. The items in which Babylon trades are therefore presented in terms of the opulence of Solomon's Israelitish Kingdom. Appearance of spirituality can be deeply obnoxious to God; Isaiah had predicted that He saw Jerusalem as Sodom, the virgin of Israel as a whore (<em><a href='B:290 1:9'>Isa 1:9</a></em>). And that language is definitely used here. An appearance of&nbsp;spirituality is no guarantee of acceptance with God; it may actually be obnoxious to Him.</p><p>The image of fine linen and wealth recalls to our minds images of wealthy sheikhs walking around Islamic citadels in the Gulf states. But the entity briefly created by Babylon in Jerusalem will outstrip them all. The white linen of jihadist religious leaders is an image mixed here with that of obscene wealth, and a pretension to the Jewish high priesthood. The precious stones, scarlet etc. are all associated with the tabernacle system. This is also a false system of worship. The picture exactly fits Islamist supremacy. We note the revival of gold and precious stones as effective currency in the areas now under the control of Islamic fundamentalists in the area around Israel.</p><p>And yet pearls refer to the true believers (<em><a href='B:730 21:21'>Rev 21:21</a></em>). The believers are dressed in white linen, symbolizing righteousness (<em><a href='B:730 19:8'>Rev 19:8</a></em>). The suggestion therefore is that Babylon is quasi-religious and appears highly moral, when actually it is morally delinquent. This is exactly what we see in Jihadist Islamism. There is clear reference to the Jewish priesthood, and the description also connects with the white clothing of Islamic religious leaders. But they are a fake kingdom of God, their leaders are fake saints, and their leader is the anti-Christ.</p>


text:
<p><em><a href='B:730 18:17'>Rev 18:17</a></em>&nbsp;<em>For in an hour so many great riches are laid waste. And every shipmaster and everyone that sails anywhere, and mariners, and as many as gain their living at sea, stood far away</em>- Despite having seen direct Divine intervention, throughout the three and a half years of "torment" upon the earth dwellers from the miracles of the two witnesses (<em><a href='B:730 11:9-10'>Rev 11:9-10</a></em>), and now Babylon's final destruction, these commercial people are so materialistic that they do not repent. All they can think about is how much they have lost, and how tragic it is that such material wealth is now "laid waste". This is the power of materialism. It has destroyed so much faith in so many people, and we are to therefore be the more aware of its insidious power.</p>


text:
<p>18:18&nbsp;<em>And cried out as they looked upon the smoke of her burning, saying: What city is like the great city?-&nbsp;</em>They are connected with faithful Abraham observing Sodom's burning; but although the great city is no more, they speak in the present tense as though it is still existing. This is a reflection of their grief at how much has been lost, both to them and in general terms. This is how stubbornly materialistic they are.</p>


text:
<p>18:19&nbsp;<em>And they cast dust on their heads and cried, weeping and mourning, saying: Woe, woe, the great city, wherein all that had their ships in the sea were made rich by reason of her expense For in one hour she is made desolate</em>- This casting of dust on the head is sometimes (as with the Ninevites), but not always, associated with repentance. It may be significant that there is no apparent record of the destruction of these merchants. Are we to hope that they repented? Perhaps the idea is that they have the possibility to do so. As noted earlier, their observing of the smoke of Babylon's judgment connects them with faithful Abraham, watching the judgment of Sodom. The vagueness as to whether this refers to repentance or not is perhaps because this is yet unknown- for these people have freewill, and shall make their own decision regarding repentance after Babylon's judgment. But their weeping contrasts with the rejoicing of the believers (:20). Their particular weeping for their now redundant fleets of ships speaks of how their economies were tied in to servicing Babylon with luxury goods; and now that was suddenly, in an hour, no more. Their whole economic structure was useless. And despite all the evidence of Divine involvement and all the evidence of His visible involvement in this earth again, they could only see the immediate and the material, what was right before their eyes. And tragically that is how the majority of people are today.</p>


text:
<p>18:20- see on <em><a href='B:500 7:24'>Joh 7:24</a></em>.</p><p><em>Rejoice over her, you heaven, and you saints, and you apostles, and you prophets. For God has judged your judgment on her</em>- All the surrounding nations did to Israel shall be done to them. This explains the links between the seals the judgments on Israel at the hands of their neighbours in the last days and the trumpets and vials, which speak of similar judgments coming upon Israel's enemies within the land / earth promised to Abraham. The saints may be Israel (<em><a href='B:340 7:25'>Dan 7:25</a></em>); the prophets would be the two witnesses of chapter 11. The "heaven" would refer to the Heavenly, Angelic representatives of those who were killed and tormented by the beast during her three and a half year domination of the earth / land; for John had seen them in his visions of the heavenly throne room, and now he sees them rejoicing. What the beast did during his brief domination is now done to him. So the saints and Christians in view are particularly those who endured that. We can consider the AV here to be correct: "Rejoice over her, thou heaven, and ye holy apostles and prophets; for God hath avenged you on her". "On [ek] her" is the same Greek phrase as in :4, "come out of [ek] her". The idea could therefore be that the watching faithful rejoice that God has avenged those who came out of her [Babylon].  "For God has avenged you who came out of her" would be a fair translation. "Rejoice over her" could simply mean that those in 'heaven' stand epi or simply above Babylon, watching things play out. This implies that some will in fact ome out of Babylon, and this accounts for all the statements to the effect that although the time for judgment has truly come, there are still repeated efforts to elicit repentance even after the time of opportunity has closed. And some respond. The rejoicing in Heaven can then more comfortably connect with the Lord's teaching throughout Lk. 15, where rejoicing in Heaven is associated with repentance. Their joy is therefore not simply at judgment of Babylon, but that some had come out of her. And this would explain why the rejoicing 'heavens' address specifically those who came out of Babylon: "For God has avenged you who came out of her".  Continually, we see that God is a Saviour and like His Son, takes no pleasure in the death of the wicked but rejoices to save His people, however small a minority they may be.</p>


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<p>18:21&nbsp;<em>And a strong angel took up a stone, as it were a great millstone, and cast it into the sea, saying: Thus with a mighty fall shall Babylon, the great city, be cast down, and shall never be found again</em>- Jeremiah's prophecies about Babylon had been cast into the Euphrates tied to a stone (<em><a href='B:300 51:63'>Jer 51:63</a></em>). But this is the fate of Babylon. There is a parallel between the word of prophecy, and Babylon; so sure is it of fulfilment.</p><p>The same judgment is for those who make little ones stumble (<em><a href='B:470 18:6'>Mat 18:6</a></em>). Such behaviour is the same as Babylon's obvious apostasy. The Lord taught that the believer who makes his brother stumble should have a millstone hung around his neck and be cast into the sea (<em><a href='B:490 17:2'>Luk 17:2</a></em>). This is exactly Babylon's judgment (<em><a href='B:730 18:21'>Rev 18:21</a></em>). The unloving in the ecclesia will be treated like the unloving world whose spirit they share. The rejected will weep and gnash their teeth (<em><a href='B:470 25:30'>Mat 25:30</a></em>)- and be sent back into the Babylon-world, where they are also weeping and angry (<em><a href='B:730 18:15'>Rev 18:15</a></em>; <em><a href='B:730 18:19'>Rev 18:19</a></em>). As the tree of Babylon will be cut down, so will the rejected be (<em><a href='B:340 4:14'>Dan 4:14</a></em>; <em><a href='B:340 4:23'>Dan 4:23</a></em> = <em><a href='B:470 7:19'>Mat 7:19</a></em>). As Babylon is burnt with fire (<em><a href='B:730 18:8'>Rev 18:8</a></em>), and indeed the whole 'world' too (<em><a href='B:680 3:10'>2Pe 3:10</a></em>), so will the rejected be (<em><a href='B:470 13:40'>Mat 13:40</a></em> etc:). It seems the rejected saints will share the judgements of Satan, the beast, the antiChrist. Thus Babylon has a millstone tied around her neck and she is thrown into the sea (<em><a href='B:730 18:21'>Rev 18:21</a></em>), just as the judgement of the rejected saints is described (<em><a href='B:470 18:6'>Mat 18:6</a></em>). They will be ground to powder by the stone of Christ (<em><a href='B:470 21:44'>Mat 21:44</a></em>), just as he will fall on the nations of the Babylon confederacy and grind them to powder (<em><a href='B:340 2:34'>Dan 2:34</a></em>). The Lord will appoint his unwatchful servant a place of condemnation "with the unbelievers" (<em><a href='B:490 12:46'>Luk 12:46</a></em>). This is understandable once we appreciate the idea that there are only two Kingdoms, God’s and Satan's. The unworthy were effectively in Satan's Kingdom, therefore they will suffer the judgement that is prepared for it. Therefore we&nbsp;<em>must</em>&nbsp;separate from Babylon, Satan's Kingdom, or else we will receive her judgements (<em><a href='B:730 18:4'>Rev 18:4</a></em>). Likewise the condemnation of the apostate in Israel is very often described in the language of the judgements on the surrounding kingdoms (e.g. <em><a href='B:360 1:5'>Joe 1:5</a></em>; <em><a href='B:360 1:10-12'>Joe 1:10-12</a></em> = <em><a href='B:290 16:10'>Isa 16:10</a></em>; <em><a href='B:330 16:37-39'>Eze 16:37-39</a></em> = <em><a href='B:730 17:16'>Rev 17:16</a></em>; <em><a href='B:300 16:9'>Jer 16:9</a></em> = <em><a href='B:730 18:23'>Rev 18:23</a></em>; <em><a href='B:300 49:4'>Jer 49:4</a></em> = <em><a href='B:300 31:22'>Jer 31:22</a></em>; <em><a href='B:300 51:27'>Jer 51:27</a></em> = <em><a href='B:360 1:4'>Joe 1:4</a></em>; <em><a href='B:360 2:1'>Joe 2:1</a></em>; <em><a href='B:300 50:13'>Jer 50:13</a></em> =&nbsp; <em><a href='B:730 19:8'>Rev 19:8</a></em>). The cup of judgement that Israel will drink will be given to the Arab nations who have afflicted her (<em><a href='B:290 51:23'>Isa 51:23</a></em>). This is all the principle of <em><a href='B:730 18:6'>Rev 18:6</a></em>; as the latter day Babylon does to natural and spiritual Israel, so it will be done to her. Apostate Israel are often described as if they are their neighbours- they share the same judgements, because they have effectively sold their birthright. Israel "sat... as the Arabian in the wilderness" (<em><a href='B:300 3:2'>Jer 3:2</a></em>). Judah would be punished along with Egypt, Moab and Ammon, the circumcised with the uncircumcised (<em><a href='B:300 9:25-26'>Jer 9:25-26</a></em>). Thus <em><a href='B:520 9:8'>Rom 9:8</a></em> describes faithless Israel as "the children of the flesh", with allusion to Arab Ishmael; and <em><a href='B:550 4:23'>Gal 4:23</a></em> likewise. The early chapters of Romans reason that both Jew and Gentile receive the same judgment, because both have sinned. The judgements on the nations are all described in similar language, whatever time or place they were in. Thus&nbsp;Babylon’s judgement in Revelation 18 is based on the judgement of Egypt as recorded in <em><a href='B:330 32:4-10'>Eze 32:4-10</a></em>, and Egypt's judgement of <em><a href='B:330 29:4'>Eze 29:4</a></em> is that of Gog in <em><a href='B:330 38:4'>Eze 38:4</a></em>. The whole description of Egypt's judgments in Ezekiel 29 is also full of links with those in store for Israel:&nbsp;<em>They</em>&nbsp;will cry unto Yahweh in their affliction (<em><a href='B:290 19:20'>Isa 19:20</a></em>), just as Israel did when Egypt persecuted them (<em><a href='B:20 2:23'>Exo 2:23</a></em>; <em><a href='B:20 14:10'>Exo 14:10</a></em>). There are so many examples of thIsa. Surely the point is that fundamentally, all the nations of the world, in whatever time and place, are all fundamentally the same Kingdom of Satan, and will suffer the same destruction by the Kingdom of God. Likewise the Kingdom of God to which we belong is not limited by time or geography.</p><p>When God described Nineveh as a “great city”, the very fact of its size elicited a desire to spare it. And of course we meet the same phrase in Revelation, where a condemned Babylon is described as a “great city”. This was not God gleefully preparing to destroy a huge city. He surely had Nineveh in mind when He inspired those words. This was, and will be, a God whose very heart is touched by the tragedy of sinners having to be punished, and who is open to a change of purpose if they will repent. Thus the latter day appeal to “Come out of her”, whether we understand ‘Babylon’ as false religion, the Moslem world, the world of sinners or whoever, is rooted in God’s spirit of passionate love towards Nineveh. As Jonah “cried” against Nineveh, so God ‘cries’ against Babylon (<em><a href='B:730 18:2'>Rev 18:2</a></em>). We who make that appeal in these last days should be reflecting here on earth the mind of God in Heaven; not merely pronouncing doom and gloom against ‘Babylon’, but warning them of God’s stated intentions towards them&nbsp;<em>with a heart that bleeds for them and seeks their repentance.</em></p><p>The writer of Psalms 137, sitting angry and frustrated by a Babylonian riverside, with his guitar hanging on a willow branch, being jeered (“tormented” <em><a href='B:230 137:3'>Psa 137:3</a></em> RVmg:)&nbsp; by the victorious Babylonian soldiers who had led him away captive… he felt&nbsp;<em>so</em>&nbsp;angry with them. Especially when they tried to make him sing one of the temple songs (“sing us one of the songs of Zion”). And, as a bitter man does, his mind went from one hurt to another. He remembered how when Babylon had invaded, the Edomites hadn’t helped their Hebrew brethren (<em><a href='B:380 1:11-12'>Oba 1:11-12</a></em>). They had egged on the Babylonian soldiers in ripping down the temple, shouting in a chorus? “Raze it, raze it, even to the foundation”. And so in anger and bitterness this Jew prays with tears, as he remembered Zion, “O daughter of Babylon… happy shall he be, that rewardeth thee as thou hast served us. Happy shall he be that taketh and dasheth thy little ones against the rock” (:8,9 RV). God read those angry words as a prayer, and in some sense they will have their fulfilment:&nbsp; For these words are picked up in <em><a href='B:730 18:8'>Rev 18:8</a></em>; <em><a href='B:730 18:21'>Rev 18:21</a></em> and applied to what will finally happen to Babylon. Her spiritual children will be dashed against the rock of Christ, the stone of <em><a href='B:340 2:44'>Dan 2:44</a></em>, at His return. He will dash in pieces the Babylon-led people that oppose Him.</p>


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<p>18:22&nbsp;<em>And the voice of harpers and minstrels and flute players and trumpeters shall never be heard again in you, and no craftsman of whatever craft shall ever be found again in you, and the voice of a mill shall never be heard again in you</em>- An allusion to Solomon's temple, confirming the religious nature of 'Babylon'. This fits the first century application to Judaism, and to a latter day application to Jihadist Islam, which claims to be the true Judaism. Craftsmen and creative people of all sorts will have been brought to Babylon, enthroned in Jerusalem, both to build it and continue servicing it. Mills were operated by slaves; those Jews and Christians being abused by this latter day Egypt / Babylon. But that shall be no more.</p>


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<p>18:23&nbsp;<em>The light of a lamp shall never shine again in you, and the voice of the bridegroom and of the bride shall never be heard again in you-</em>&nbsp;The Old Testament basis for this is not simply the judgments upon Babylon, but also those upon Jerusalem at the hand of Babylon (<em><a href='B:300 7:34'>Jer 7:34</a></em>; <em><a href='B:300 16:9'>Jer 16:9</a></em>). For latter day Babylon shall be built in Jerusalem; see on <em><a href='B:730 16:19'>Rev 16:19</a></em>. So it is appropriate also that what Babylon did to Jerusalem shall be done to her. This all suggests that Babylon shall desolate and judge Jerusalem in the latter days and then in turn be judged for doing so. Jerusalem will fall to her enemies, as <em><a href='B:450 14:1-21'>Zec 14:1-21</a></em> and the Lord's Olivet Prophecy clearly require.</p><p>The contrast is with how the Lord Himself will be the eternal light of Jerusalem, the city of God (<em><a href='B:730 22:5'>Rev 22:5</a></em>; <em><a href='B:290 60:19-20'>Isa 60:19-20</a></em>). A new Jerusalem shall come down from God out of Heaven to replace the burnt ruins of the Babylon system there.</p><p><em>For your merchants were the princes of the earth; and with your sorcery were all the nations deceived</em>- All the princes of the earth / land were influenced by her wine, making them drunk with a fanaticism against Israel and true Christians. This radical jihadist propaganda was accepted by the merchants because it made them wealthy by serving the demands of Babylon. We can therefore see the West accepting her sorcery to some extent, for purely economic motives. Although the ten horns / kings of the land are to be destroyed, they are here associated with the "merchants", those not within Babylon itself, but serving her.</p>


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<p>18:24&nbsp;<em>And in her was found the blood of prophets, and of saints, and of all that have been slain upon the earth</em>- No one religious system is guilty for the blood of every martyr over time. The more sensible reference is to the blood of the believers slain in the earth / land promised to Abraham, during the latter day tribulation. "The nations" in view are those within the earth / land of Babylon's dominion: "At the noise of the taking of Babylon the earth trembles, and the cry is heard among the nations" (<em><a href='B:300 50:46'>Jer 50:46</a></em>). The nations in view are those of the earth / land. The deaths of all Jews and true Christians in the earth / land during the tribulation is the direct responsibility of the Babylon system.</p><p>The reference is also to Judaism and Jerusalem, in whom was found the blood of the faithful (<em><a href='B:300 2:34'>Jer 2:34</a></em>). In the first century context, it is Jerusalem-based Judaism which is in view. But in the last days, it is Babylon-Jerusalem, in that the whore of Babylon and her beast makes its blasphemous capital in Jerusalem.</p>


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<p>19:1&nbsp;<em>After these things I heard what seemed to be a great voice of a great crowd in heaven, saying: Hallelujah Salvation and glory and power, belong to our God</em>- John is seeing the Angelic representatives of the believers in his vision of the heavenly throne room. This is the same "great crowd" of <em><a href='B:730 7:9'>Rev 7:9</a></em> (s:w:), those who had endured the tribulation of the beast's domination. But the lives of believers are hid with Christ in God; the Lord is in the bosom of the Father. Therefore those 'in Heaven' don't refer to the departed souls of believers, but rather to the believers who are in heavenly places in Christ. This is a common NT theme. By contrast, the earth dwellers of Revelation are those who suffer the latter day judgments. The believers are here spoken of as praising God because the literal articulation of salvation in Christ is now clearly about to be revealed. It could be that the whole metaphor of believers 'in Heaven' is used in Revelation because it is their guardian Angels who are in view, who represent them before God, individually and as collectives, of ecclesias and groups throughout history at particular points and circumstances.</p>


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<p>19:2&nbsp;<em>For true and righteous are His judgments-&nbsp;</em>The awful loss of life and gross destruction is recognized by them as not only necessary but righteous. For we have noted how often the Babylon system was given the chance to repent.</p><p><em>For He has judged the great prostitute, she that corrupted the earth with her fornication, and He has avenged the blood of His servants shed by her</em>- It's hard to imagine any single entity corrupting literally the whole planet, right into the jungles of Amazonia and onto every island of the Pacific. The more natural interpretation is that the earth refers to the land, a more limited area of the planet's surface- the land promised to Abraham. The behaviours of the whore are either throughout all history, or at a more limited period of time. That period of time is more naturally, within the context of Revelation, the last days. The kings of the earth / land who were influenced by the whore would then refer to the kings of the land area promised to Abraham, influenced by the wine of her jihadist teaching.</p><p>"He has avenged the blood of His servants" shows that the cry of those persecuted in the last days within the land of Abraham (<em><a href='B:730 6:10'>Rev 6:10</a></em>) has now been answered.</p>


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<p>19:3&nbsp;<em>And a second time they said: Hallelujah And her smoke goes up for ever and ever</em>- The impression is of a sacrifice being offered, although the allusion is to the rising smoke of Sodom. Even in the destruction of the wicked, God is glorified. His judgments are a way of glorifying the principles of His Name, and not the lashing out of an offended Deity. The "great crowd" are as it were watching this, and thus are to be connected with faithful Abraham watching the smoke of Sodom arising.</p>


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<p>19:4&nbsp;<em>And the twenty four elders and the four living creatures fell down and worshiped God that sits on the throne, saying: Amen. Hallelujah</em>- See on :1. The Angels join in with the same praise which their human charges are also making. Thus believers and Angels are presented in parallel. For the Angels in Heaven represent believers on earth. It is in this sense, in a practical, mechanical sense, if you like, that truly, man is not alone, but God is with us. But now at this juncture, Angels and believers are united together in praise by the resurrection.</p>


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<p>19:5&nbsp;<em>And a voice came from the throne, saying: Give praise to our God all you His servants, you that fear Him, the small and the great</em>- We have just read of the elders, living creatures and the "great crowd in heaven" doing just thIsa. This appears therefore to be an appeal to others, on earth, to do what the Angels of Heaven are doing. This is a theme of Revelation- that those who believe are in league with the Heavenly Angels, who are fellow servants with them. Or it could be that again, Revelation is simply not chronological, but a kaleidoscope of images. We would then have explained here in :5 how the situation in :1 praising God came about.</p>


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<p>19:6- see on <em><a href='B:730 6:9'>Rev 6:9</a></em>.</p><p><em>And I heard what seemed to be the voice of a great crowd, and as the voice of many waters, and as the voice of mighty thunders, saying: Hallelujah For the Lord our God, the Almighty, reigns-&nbsp;</em>This is surely the crowd of :1, referring to the believers. But their voice is mixed with the voice of waters and thunders, the voice of God, which speaks of the intensest manifestation of God through the Angels. Again the impression is given of believers and Angels united, their sounds and voices mingling together as they see the end coming which they both so earnestly desire. God of course reigns now, so their praise that "He reigns" is therefore a re-statement of what they already believed in their mortal lives, but with so much more power and insight. And this will be so true of much of our talking and praising in the Kingdom age.</p>


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<p>19:7&nbsp;<em>Let us rejoice and be exceedingly glad, and let us give the glory to Him. For the marriage of the Lamb comes, and his wife has made herself ready</em>- The collapse of time around the Lord's return means that it is unwise and impossible to construct chronologies of events around His coming. But the decorum of the symbol here means that the judgment of God’s enemies slightly precedes the marriage of the Lamb; His wife is now described as putting on her wedding clothes (:8), and the invitation of guests (:9). But some texts read "Has come".</p><p>If this voice includes that of those who endured the beast's domination and abuse during the tribulation (see on :1), how can they refer to the Lamb's wife as if this is an entity separate from themselves? Perhaps they now behold the resurrection of all the faithful from history, and realize that the bride has now been fully assembled. Or again, we should just not let such chronological issues disturb us; for this is apocalyptic, a merger of various images, and not a timeline of events.</p><p>We note that the bride makes&nbsp;<em>herself</em>&nbsp;ready, but with the gift of fine linen clothes of imputed righteousness (:8). Her part in all this is to believe in the imputation of His righteousness and white garments to us in Christ.</p>


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<p>19:8&nbsp;<em>And it was given to her that she should dress herself in fine linen, bright and pure. For the fine linen is the righteous acts of the saints</em>- In contrast with how Babylon likewise was dressed in "fine linen" (see on <em><a href='B:730 18:16'>Rev 18:16</a></em>). The suggestion therefore is that Babylon is quasi-religious and appears highly moral, when actually it is morally delinquent. This is exactly what we see in Jihadist Islamism. There is clear reference to the Jewish priesthood, and the description also connects with the white clothing of Islamic religious leaders. The fine linen is given to her- it speaks of imputed righteousness (see on :7). The “righteous acts” of the saints will be publicly arrayed before all (<em><a href='B:730 19:8'>Rev 19:8</a></em>)- by none other than the Lord. All their good ‘acts’ will be revealed to all. And yet that righteousness is what they are clothed with by Christ- perhaps suggesting that their good deeds will be presented in a heightened form, as imputed righteousness, which would explain why the righteous will be shocked that the Lord could speak so highly of them (“When saw we thee…?”). But the work of God, the action He requires, is to believe in His imputation of righteousness (<em><a href='B:500 6:29'>Joh 6:29</a></em>).</p>


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<p>19:9&nbsp;<em>And he said to me: Write, Blessed are they that are invited to the marriage supper of the Lamb-&nbsp;</em>See on :7. There seems a difference in category between those destroyed by judgments, the Lamb's wife, and the invited guests. Presumably the guests are those who are not believers but are not destroyed in the judgments; and these are now invited to participate in the Lamb's wedding. And who amongst those who survive Armageddon would not attend? This may speak of the conversion of the remaining population of planet earth. Another option is to see the guests and the bride as the same- but they are spoken of separately in order to bring out different aspects of the typology. Perhaps we are to see the wonder of grace- that the guests, the homeless and marginalized attracted by a free meal, are transformed by the kaleidoscope of images into the bride herself. No wonder John falls down in :10, overcome by the vast grace of the picture. The Bible was written largely for illiterate people, who are very visual. The images are not always to be interpreted separately- e.g. the guests represent X, the bride represents Y, and the Lamb's wife represents Z. Rather are the images developed and re-birthed, they merge and transform in a kaleidoscope of images. And so I suggest the guests become the bride herself. The bridesmaids of the 'wise and foolish virgins' parable are asked to be the bride. That whole parable leaves begging the question: 'And where is the bride?'. The answer may be that the bridesmaids become the bride. 
And images are also subverted- the image of a wedding banquet for the son of a powerful person immediately suggests that the guests are also wealthy. But in fact they are the homeless. And likewise guests with tears on their cheeks is a subversion of the wedding banquet image. It was [and is] these subversions of images which have such power with the illiterate, and it often takes the literate a long time to correctly interpret the text exactly because they are missing the issue of imagery being subverted.
The blessedness of those invited is allusive to the parable of the great supper in Lk. 14:15-24. Invited guests typically brought a present with them when they attended. But the element of unreality in the parable is that those who were finally the guests had nothing to bring, and were invited by grace alone. Likewise the prophecy of the Messianic banquet in Is. 25:6-9 has some elements of unreality to it. Not only is the quality of the wine twice emphasized, but it is a banquet which involves the destruction of death, and the host wiping away tears from the eyes of the guests: "In this mountain Yahweh of Armies will make to all peoples a feast of fat things, a feast of choice wines, of fat things full of marrow, of well refined choice wines. He will destroy in this mountain the surface of the covering that covers all peoples, and the veil that is spread over all nations. He has swallowed up death forever! The Lord Yahweh will wipe away tears from off all faces. He will take the reproach of His people away from off all the earth, for Yahweh has spoken it". The "all peoples" who are invited are the same "all peoples" who have death ended for them. The language of God Himself wiping away tears from all faces is used in Revelation about the situation at the Lord's return. A marriage supper is supposed to be an event of unalloyed joy; but at this supper, the guests come with tears, the tears of post traumatic shock rather than of sorrow, and are comforted over the meal. In one sense, "many shall come from east and west, and recline at the table with Abraham, and Isaac, and Jacob, in the kingdom" (Mt. 8:11). But that reclining will be after having had tears wiped from our eyes. The imagery of a wedding feast is of extreme joy- for a few hours. It is perhaps the image of the happiest point in a person's life cycle. Even childbirth is not the same image of unalloyed joy. But the entire Kingdom of God is symbolized by the wedding feast. This will be an eternal joy, not a cusp of emotion which then fades away. "Everlasting joy shall be upon their heads". 
These things are all prefigured in the breaking of bread meeting. The Lord clearly saw the breaking of bread meeting as a foretaste of that future supper: "Take this and share it among yourselves; for I say to you, I will not drink of the fruit of the vine from now on until the kingdom of God comes” (Lk. 22:16-18). All types of people, all wired differently, every personality type, from every ethnic group, are breaking bread at one table- from Heaven's perspective. And woe to those who seek to break up that wedding banquet by a closed table policy which turns the Lord's table into a political weapon. The same Greek word is used for the marriage "supper" as for "the Lord's supper" (1 Cor. 11:20). John uses the word in his account of the first breaking of bread as a "supper" (Jn. 13:2,4). 
The Messianic banquet will be in full view of the rejected, as was the style of banquets in those days: "There will be weeping and gnashing of teeth there when you see Abraham and Isaac and Jacob and all the prophets in the kingdom of God, but yourselves being cast out. And they will come from east and west, and from north and south, and will recline at the table in the kingdom of God” (Lk. 13:28,29). To see this banquet as observers but to be cast out of it... this will be unbearably painful for the rejected, to the point that they gnash their teeth in anger against themselves for having rejected their own part in that table. At the very least, we should be eager to participate at the breaking of bread; for it represents our eagerness to be at the marriage supper of the Lamb. We are guaranteed a place at the Messianic banquet- it is not an eternal unknown for us. We have been invited, and are now living out our acceptance of the invitation by breaking bread now: "Just as My Father has granted Me a kingdom, I grant you that you may eat and drink at My table in My kingdom" (Lk. 22:29). According to the parable of the wedding feast, those left outside the Kingdom's feast will be there because they allowed the cares of this life to lead them to refuse the invitation to actually attend it, despite having given an in-principle agreement that they want to be there. Or those beggars who considered the invitation to not be relevant to them because they were too dirty, sinful and marginalized. They couldn't believe that His grace was as good as it sounds- that they, the marginalized, who could bring no gift to the banquet, were really being invited just as they were.   </p><p><em>And he said to me: These are the true words of God</em>- This recalls how in <em><a href='B:500 19:35'>Joh 19:35</a></em> John struggles to get over the utter truth of the words. This is all so wonderfully true.</p>


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<p>19:10&nbsp;<em>And I fell down before his feet to worship him, and he said to me: You must not do that I am a fellow-servant with you, and with your brothers that hold the testimony of Jesus. Worship God For the testimony of Jesus is the spirit of prophecy</em>- The Angels are right now serving the same Lord we do; our work for Him is done in invisible partnership with them. The preaching or testimony of Jesus is the spirit of prophecy, says <em><a href='B:730 19:10'>Rev 19:10</a></em>. I understand this to mean that our testimony to Jesus is in the spirit of the Old Testament prophets. For <em><a href='B:730 22:6'>Rev 22:6</a></em> associates the God of the holy prophets a phrase referring to the Old Testament prophets in <em><a href='B:490 1:70'>Luk 1:70</a></em> with the same God who is with us in our witnessing to Christ. And <em><a href='B:730 18:20'>Rev 18:20</a></em> speaks of those prophets rejoicing in the last day together with all preachers of the Gospel. This is why incidents from the lives and teaching of the Old Testament prophets are repeatedly alluded to in the New Testament and applied to all of us. <em><a href='B:660 5:10'>Jas 5:10</a></em> puts it bluntly- the prophets are to be taken by us as our examples. Jeremiah was warned: "Be not dismayed of&nbsp;<em>them</em>, lest I dismay&nbsp;<em>you</em>" (<em><a href='B:300 1:17'>Jer 1:17</a></em> RV). This is alluded to by the Lord when He tells us that if we are ashamed of Him and His words, then He will be ashamed of us (<em><a href='B:490 9:26'>Luk 9:26</a></em>). The connection surely indicates that the Old Testament prophets and the spirit of their commissioning is intended to apply to us today in our fulfilling of the great commission. Thus the prophets become our pattern for witness; they are our “brethren the prophets” (<em><a href='B:730 22:9'>Rev 22:9</a></em>). And so an understanding of them becomes programmatic for our witness today. Our audience, the world in which we live, is in essence that in which the prophets lived. Isaiah was up against the attitude that “Let us eat and drink; for tomorrow we shall die” (<em><a href='B:290 22:13'>Isa 22:13</a></em>)- and Paul quotes that passage as relevant for all Christians who hold the hope of resurrection amidst a world that does not (<em><a href='B:530 15:32'>1Co 15:32</a></em>).</p><p>The Angel had made prophecies, and John felt that this was something so wonderful that it separated him from the Angel. But John like us was bearing “the testimony of Jesus” (<em><a href='B:730 1:9'>Rev 1:9</a></em>). The same essential spirit which was in the prophets is in all those who in&nbsp;<em>their</em>&nbsp;spirit or attitude bear the witness of Jesus. Hence the prophesying Angel encourages John not to worship him, but rather to recognize that he is John’s “fellow servant, and of thy brethren the prophets, and of them which keep the sayings of this book”, i:e. all believers (<em><a href='B:730 22:9'>Rev 22:9</a></em>). And again, this was radical stuff for the initial audience of the Apocalypse. They were being told that they had the prophets as their brethren, and on account of their spirit / attitude of bearing the testimony of Jesus, the same spirit which was in the prophets was in them. The very act of bearing witness to Jesus in our spirit / disposition is in fact to have the same spirit in us which was in the prophets and was the basis of their prophetic witness. This makes the prophets our “brethren”, not distant white faced ‘saints’:&nbsp;See on <em><a href='B:470 8:22'>Mat 8:22</a></em>.</p>


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<p>19:11&nbsp;<em>And I saw the heaven open-&nbsp;</em>This introduces the seven final visions. One of the keys to understanding Revelation is to realize that it is structured as a series of visions based around the number seven. It must also be understood that as with many Old Testament prophecies, the book of Revelation is not strictly chronological in its fulfilment. Sometimes we read something which is actually the final picture, and then we read how this situation came about. At other times, we find a series of visions give us as it were 'snapshots' of different aspects of the same process. The seven final visions are introduced by the rubric "And I saw...". It is my suggestion that they each show different aspects of the process of setting up the Kingdom. All references are to Revelation unless otherwise stated. The thoughtful student of the final chapters of Revelation will realize that there are difficulties in 'fitting in' the usual view of the Millennium as a thousand year reign with the information presented there. The suggestion is made in these notes on chapter 20 that the "thousand years" simply means 'a very long time', and refers to eternity. This solves the problem that a rebellion at the end of the 'Millennium' would contradict <em><a href='B:290 9:7'>Isa 9:7</a></em>; <em><a href='B:290 60:18'>Isa 60:18</a></em>; <em><a href='B:300 3:17'>Jer 3:17</a></em> and other passages which teach that "they shall learn war no more" after the Kingdom is established. The wrath of God is finished when the seven&nbsp;<em>last</em>&nbsp;plagues are poured out (<em><a href='B:730 15:1'>Rev 15:1</a></em> RV), at the Lord's return, i:e. at the&nbsp;<em>beginning</em>&nbsp;of the 'Millennium'. At the coming of Christ, the powers represented by the dragon and beast are defeated and chained up. The dead are raised and judged. The rejected join the dragon in the 'bottomless pit', an area on the borders of the land of promise, i:e. the initial geographical extent of the Kingdom:&nbsp; Here they are restrained, but once the Kingdom is established, perhaps after a period of 7 years or so, they 'attack' the land of Israel, where the Kingdom of God has been established. They are then destroyed. The Kingdom then continues eternally. The descriptions of a judgment seat in these final chapters are all related to the same judgment seat, i:e. that when Christ returns. The OT prophecies of a 'Millennium' with mortal people in it either apply to the setting up period of the Kingdom, or they are to be read in a more figurative way.</p><p><em>And beheld a white horse, and he that sat thereon was called Faithful and True</em>- A clear reference to the Lord Jesus, who will now bring about the true, faithful fulfilment of God’s promises (<em><a href='B:730 3:14'>Rev 3:14</a></em>). He was "the faithful witness / martyr" (<em><a href='B:730 1:5'>Rev 1:5</a></em>) in that He suffered at the hands of a beast system, and can thus especially identify with those believers slain by the beast in the final tribulation. John has been allowed a peek into the heavenly throne room. But now heaven itself opens, and the Lord Jesus emerges from there to return to earth.</p><p><em>And in righteousness he judges and makes war</em>- The same presentation of the Lord Jesus as both a warrior and a bridegroom are found in <em><a href='B:230 45:3-6'>Psa 45:3-6</a></em>. There He is pictured as going forth to make war in all His glory for the sake of "truth, humility and righteousness" (<em><a href='B:230 45:4'>Psa 45:4</a></em>). There is a powerful juxtaposition of ideas here- He goes forth in glory on behalf of humility. It is the humble believers who will have been persecuted and slain, and now the Lord of humility goes forth in all His glory for their sakes.</p>


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<p>19:12&nbsp;<em>And his eyes are a flame of fire, and upon his head are many diadems-&nbsp;</em>The seemingly invincible beast with his seven diadems now seems so puny compared to the Lord.</p><p><em>And he has a name written which no one knows but him</em>- We likewise will have a unique name known / appreciated only by us (2:17). No-one can enter into the Lord's personal sense of resurrection and reward; there will always be an unreachable, untouchable element in Him throughout eternity. Surely this makes our relationship with Him the more appealing.</p>


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<p>19:13- see on <em><a href='B:650 12:24'>Heb 12:24</a></em>.</p><p><em>And he is dressed in a garment sprinkled with blood-&nbsp;</em>This alludes to Joseph’s blood drenched coat and <em><a href='B:290 63:2'>Isa 63:2</a></em>; the basis upon which the Lord executes judgment is that He died for us, and His garments were literally blood sprinkled at the crucifixion. He Himself said that His qualification as judge is because He is "son of man".</p><p><em>And his name is called The Word of God</em>- John reminds us of this title for the Lord because in His actions at the time of judgment and establishment of the Kingdom on earth, He will be the full manifestation of God’s word, a word which shall then come to its final climax. Note that "the word&nbsp;<em>logos</em>&nbsp;of God" is a title of the Lord Jesus. So many misunderstand <em><a href='B:500 1:1-3'>Joh 1:1-3</a></em> by failing to realize thIsa. That word is God, etc:; but it is a&nbsp;<em>title</em>&nbsp;of the Lord, His "Name", rather than he Himself personally.</p>


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<p>19:14- see on <em><a href='B:470 24:28'>Mat 24:28</a></em>.</p><p><em>And the armies which are in heaven followed him upon white horses</em>- Remember that the Lord returns to earth with the Angels, and not alone. However the armies in Heaven also refer to the faithful, who are presented as with God, their lives hid with Christ in Him who is in the bosom of the Father. John has seen them represented by Angels in his visions of the heavenly court room.</p><p><em>Clothed in fine linen, white and pure</em>- In contradistinction to the white clothes of the jihadist sheikhs of <em><a href='B:730 18:16'>Rev 18:16</a></em>, whose white linen was not pure but mixed with all the trappings of materialism.</p>


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<p><em><a href='B:730 19:15'>Rev 19:15</a></em>&nbsp;<em>And out of his mouth proceeds a sharp sword, that with it he should strike down the nations; and he shall rule them with a rod of iron</em>- The language of the Lord Jesus at His return (<em><a href='B:230 2:9'>Psa 2:9</a></em>); and yet it has already been quoted in Revelation about how we shall do the same (<em><a href='B:730 2:27'>Rev 2:27</a></em>). See on <em><a href='B:730 12:5'>Rev 12:5</a></em>. All that is true of the Lord Jesus personally shall be true of us who are in and with Him.</p><p><em>And He treads the winepress of the fierceness of the anger of God</em>- Anyone doing this would have red clothes, spattered with red grape juice. The connection is with His appearance at the crucifixion; see on :13. The cross was "the judgment of this world", and now that judgment is articulated. He judges because He went through the tribulation of the cross.</p>


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<p>19:16<em>&nbsp;And he has on his garment and on his thigh a name written</em>- A reference to His sword, through which He has become Lord of all human lords and kings (<em><a href='B:230 45:3'>Psa 45:3</a></em>)? The allusion is to the way in which names were inscribed on the hilts of swords. His thigh is therefore put for the sword which is on His thigh. For He is presented here as a horseman.</p><p><em>King of kings and Lord of lords</em>- As with many aspects of teaching and language, it is often difficult for us to appreciate how radically revolutionary they were in the first century context; and in essence they should lose none of their radicalness with us. David Bosch observes: "Christians confessed Jesus as Lord of all lords- the most revolutionary political demonstration imaginable in the Roman Empire". Philip Yancey likewise: "As the church spread throughout the Roman empire, its followers took up the slogan "Christ is Lord", a direct affront to Roman authorities who required all citizens to take the oath 'Caesar the state is Lord'". It hurt, it cost, to recognize Him as Lord. And so it should with us. Men and women died for this; and we likewise give our lives in response to that very same knowledge. There is a tendency, which the Lord Himself brought to our attention, of calling Him Lord but not doing what He says. To know Him as Lord in truth is axiomatically to be obedient to Him (<em><a href='B:490 6:46'>Luk 6:46</a></em>). The reality of the Lordship of Jesus is used in Revelation (<em><a href='B:730 19:12'>Rev 19:12</a></em>; <em><a href='B:730 19:16'>Rev 19:16</a></em>) to encourage the brethren to continue fearless in their witness despite persecution. Jesus is Lord of the kings of the earth; He has control over the world; therefore, no human power can harm us without His express permission and purpose. The exhortation of Psalms 110 is powerful: because Jesus is now seated at the Father's right hand, His people offer themselves as freewill offerings in this, the day of His power. They are arrayed in “holy attire" because&nbsp;<em>He</em>&nbsp;has been made the Priest after the order of Melchizedek- they share in the work which His exaltation has enabled (<em><a href='B:230 110:1'>Psa 110:1</a></em>; <em><a href='B:230 110:3-4'>Psa 110:3-4</a></em> RVmg:).</p>


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<p>19:17&nbsp;<em>And I saw an angel standing in the sun; and he cried with a loud voice, saying-&nbsp;</em>The Angel represents someone or some body of persons standing within the sun of the Lord Jesus, the sun of righteousness which has now arisen. The appeal is made on His behalf by some others- maybe us, or natural Israel, appealing to the nations who have survived Armageddon.</p><p><em>To all the birds that fly in mid heaven</em>- I have suggested on :9 that the guests invited to the marriage are not the same as the Lamb's wife, and these guests refer to the unbelievers in the world who are not destroyed in the judgments upon the world. They are here described as in mid heaven, between earth and heaven. The "earth" dwellers are judged; those "in Heaven" are the believers, their lives hid with Christ in Him who is in the bosom of the Father. Those in between these groups would then appropriately refer to unbelievers who have not heard the Gospel and who are spared the latter day judgments upon the earth. But now they are invited to take their place at the Lord's table.</p><p><em>Come, be gathered together</em>- I have suggested above that the birds could refer to the Gentile nations now invited to the marriage supper as guests. But birds of prey being gathered together is the language of <em><a href='B:330 39:17-20'>Eze 39:17-20</a></em>, where they are invited to assist in the destruction of the ten nations led by Gog who come up against Israel.</p><p><em>To the great supper of God</em>- This Messianic banquet is prefigured in the breaking of bread. We should invite unbelievers there, just as unbelievers are invited to the ultimate banquet (see on :9 and :17). To exclude people from it is serious indeed. It is a means of witness and invitation to participation.</p>


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<p>19:18&nbsp;<em>Eat the flesh of kings, and the flesh of captains, and the flesh of mighty men, and the flesh of horses and of those that sit thereon, and the flesh of all men, both free and bondservant and small and great</em>- "Small and great" is the same language used about those who accepted the mark of the latter day beast in <em><a href='B:730 13:16'>Rev 13:16</a></em>. The allusion is clearly to the similar scene in Ezekiel 39, where the victims in view are the Islamic host of Israel's neighbours led by "Gog". These are the same group who are pictured in Revelation as the kings of the land promised to Abraham, who come forth to dominate God’s people and land in the last days. The emphasis upon "flesh" suggests this is to be viewed as a sacrifice- the great sacrifice which Yahweh has in the Muslim territories of "Edom" (<em><a href='B:290 34:6'>Isa 34:6</a></em>). The connection with the marriage supper of the lamb (:9) is perhaps in that the believers have their supper, as the Lamb's wife, and those who are not judged to destruction are invited to theirs as wedding guests but not as the bride; or it could be that these are in fact aspects of the same supper. The Messianic banquet is therefore an open table to those not yet believers, in order for them to come to faith. The Lord's table should be used in the same way today, for it is a foretaste of the Messianic banquet of the last day.</p><p>The kings refer to the kings of the earth / land who have given their allegiance to the beast / Babylon. Those invited to eat their flesh are clearly a different category to those who have been slain, and I suggest they refer to the unbelievers left on planet earth who have not yet sided with Christ and yet are not part of the Babylon system.</p>


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<p>19:19&nbsp;<em>And I saw the beast and the kings of the earth and their armies gathered together to make war against him that sat upon the horse, and against his army</em>- We have already had several visions of the total destruction of the beast; this may be another one, going back to explain how the blessed situation spoken of earlier in this chapter has been achieved. Or it could be that Babylon has been destroyed, but the beast apparently still exists; just as the dragon loses power in chapter 12 but re-emerges in the form of the other beasts. It could be that her capital city is destroyed but the wider system still exists. Or it could be that such a reading is still too much within space-time constructs, and it seems these dimensions will be somewhat collapsed in the events around the Lord's coming, making chronological sequences of events worthless to predict.</p><p>The horns on the beast are “the kings of the earth”, but these kings and the beast arise out of the earth and the sea the nations around the earth; and in line with Daniel 7, this is the land promised to Abraham. The connection with 2 Chronicles 20 and the other references to Israel's neighbouring enemies 'gathering together' invites us to see the beast as a primarily Arab organization:&nbsp;If there is a detailed allusion here to the 2 Chronicles 20 scenario, Jehoshaphat (against whom the opposing kings initially gathered together) would represent Jesus, and Jehoshaphat's army would tally with the resurrected saints:&nbsp;&nbsp; In this case, the final onslaught will be after the return of Jesus. We saw this in chapters 11 and 12; the dragon is cast out of political power, but with just a short time left, goes forth to make war with the woman. In passing, note the differentiation between the leaders in this conflict and their armies:&nbsp; "The kings of the earth, and their armies... him that sat on the horse (Jesus) and against his army". This would suggest a specific hatred of the Lord Jesus which is separate from, although in addition to, their antipathy towards Israel and the Christian believers:&nbsp;It may also be possible to see in the separation between "the kings of the earth, and their armies" a certain degree of coercion, or difference of motivation, between leaders and people.</p><p>Christ goes out to make war (:11), and the Beast and his armies go out to make war against Him- head on conflict. We have gone back in time, as it were, to have another vision of the final conflict, although this has been presented in various ways in earlier visions. This is war with Christ- He is already crowned, <em><a href='B:730 19:12'>Rev 19:12</a></em>. Likewise the invasion of <em><a href='B:330 38:1-23'>Eze 38:1-23</a></em>/9 is after Christ's return, when Israel dwell safely, and we have the <em><a href='B:230 2:1-12'>Psa 2:1-12</a></em> scenario of the Lord enthroned in Jerusalem being attacked by armies. Perhaps the revived beast wants to recapture Babylon-Jerusalem from Him after it has been destroyed (see on <em><a href='B:730 16:19'>Rev 16:19</a></em>). In this case, we see the limited value of visible miracles; they will have seen plenty of them, but are so blinded by materialism that they wish to still defy the Divine and attempt to recapture Jerusalem.</p><p>The beast, the kings of the earth and their armies 'gather together' to fight against Christ. This may be the gathering of <em><a href='B:730 16:13-14'>Rev 16:13-14</a></em>; they are gathered together by the power of the false miracles despite all the evidence of true miracles before their eyes. Thus v. 20 mentions how "the false prophet that wrought miracles before the beast" is captured with the beast- the scene of <em><a href='B:730 16:14'>Rev 16:14</a></em>.</p>


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<p>19:20- see on :19 and <em><a href='B:730 13:17'>Rev 13:17</a></em>.</p><p><em>And the beast was captured, and with it the false prophet, who in its presence had done the signs by which he deceived those who had received the mark of the beast and those who worshiped its image. These two were thrown alive into the lake of fire that burns with sulphur</em>- There are many connections between Revelation and John's Gospel. These miracles are imitations of the miracles of Christ, for which John uses the same phrase (<em><a href='B:500 2:11'>Joh 2:11</a></em>; <em><a href='B:500 2:18'>Joh 2:18</a></em>; <em><a href='B:500 3:2'>Joh 3:2</a></em>; <em><a href='B:500 4:54'>Joh 4:54</a></em>; <em><a href='B:500 6:2'>Joh 6:2</a></em>; <em><a href='B:500 6:14'>Joh 6:14</a></em>; <em><a href='B:500 6:30'>Joh 6:30</a></em>; <em><a href='B:500 7:31'>Joh 7:31</a></em>; <em><a href='B:500 9:16'>Joh 9:16</a></em>; <em><a href='B:500 10:41'>Joh 10:41</a></em>; <em><a href='B:500 11:47'>Joh 11:47</a></em>; <em><a href='B:500 12:18'>Joh 12:18</a></em>; <em><a href='B:500 12:37'>Joh 12:37</a></em>; <em><a href='B:500 20:30'>Joh 20:30</a></em>). Thus the false prophet is an anti-Christ, a fake Christ with fake power and fake validation. Despite the presence of Divine miracles at the time, as there have been for three and a half years from the two witnesses of chapter 11, people believe what they want to believe. Visible miracles are not conclusive nor bound to elicit true faith; as our Pentecostal friends need to take note.</p><p>The destruction of the beast by fire is Babylon's destruction too by the same method; it is that spoken of in <em><a href='B:340 7:11'>Dan 7:11</a></em>; <em><a href='B:290 30:30'>Isa 30:30</a></em>; <em><a href='B:290 30:33'>Isa 30:33</a></em>. The beast and false prophet are cast into the lake of fire. This is the lake of <em><a href='B:730 20:14-15'>Rev 20:14-15</a></em>; <em><a href='B:730 21:8'>Rev 21:8</a></em> - where the unworthy one time believers are thrown. Thus the punishment of the rejected and that of the world is the same; and therefore there must be a separation&nbsp;<em>now</em>, lest we be "condemned with the world" (<em><a href='B:530 11:29'>1Co 11:29</a></em>):&nbsp;"Burning with brimstone" / sulphur recalls Sodom- where the unworthy believers shared the same fate as the 'world' around them. Lot's wife was turned into salt, as was the surrounding country (<em><a href='B:490 17:29'>Luk 17:29</a></em>). "The lake of fire" will be in the presence of Christ (<em><a href='B:730 14:10'>Rev 14:10</a></em>)- not underground. "Cast alive" suggests torture; cp. <em><a href='B:730 14:10'>Rev 14:10</a></em> "tormented". Others are simply killed outright by Christ's word of command (<em><a href='B:730 20:15'>Rev 20:15</a></em>). This would suggest that even among the unresponsible there are degrees of punishment. Casting into a pit and fire as punishment compares with Babylon's persecution of Daniel and his friends. What Babylon does to others shall be done to it. Note too how the Assyrian is described in <em><a href='B:290 30:31-33'>Isa 30:31-33</a></em> as being thrown into a lake of fire- just as the future beast will be (<em><a href='B:730 19:20'>Rev 19:20</a></em>). See on <em><a href='B:600 2:8'>2Th 2:8</a></em>.</p>


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<p style='margin-left:1em'>Slain by the sword that came from the mouth of him who was sitting on the horse- The Lord's destructive power will involve words of command rather than He literally, personally slaying the wicked. We need not therefore imagine us personally killing the members of the beast system. And we have noted several times that their destruction is largely at the hands of each other. Even the coming down of fire and sulphur may be due to their own nuclear weaponry backfiring upon them. The &quot;all men&quot; whose flesh is to be eaten by those in mid-heaven, the Gentile world, are the remaining followers of the beast and false prophet. This eating by fowls is equated with burning in the lake of fire, or Gehenna (<a href='B:730 19:20-21'>Rev. 19:20,21</a>). Several passages in Jeremiah associate the mauling of carcases by fowls with destruction in Gehenna. This creates the image of the beast being ravaged by the 'fowls' of either natural Israel (as they represented in David’s speech to Goliath) or the nations once confederate with 'Babylon', as they seem to represent in Daniel.</p>


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<p>20:1&nbsp;<em>I saw an angel coming down out of heaven, having the key of the abyss, and a great chain in his hand-&nbsp;</em>If Scripture interprets Scripture, then this has to have connection with the Angel who descends and opens the bottomless pit in Revelation 9. This Angel unleashes locusts who bring terrible destruction upon the earth / land for five months, and the Angel morphs into a leader called Abaddon. The Angel may therefore refer to a literal Angel of Heaven who represents an individual upon earth; for all upon earth, good and bad, have Angelic representation in the court of Heaven. The same scene is before us here in chapter 20; an Angel binds and then releases the dragon for "a little time" (<em><a href='B:730 20:3'>Rev 20:3</a></em>), the "five months" of Revelation 9. In my notes on Revelation 9, I have tried to demonstrate that the situation envisaged there suggests an Islamic outpouring of fury upon the earth / land in the very last days. Revelation is not strictly chronological; it is apocalyptic, not a chronological timeline progressing from beginning to end. Our European, linear thinking minds yearn for such tidy chronological progression and we tend to seek to force prophecy into such a structure. But we are dealing with Hebrew, Semitic thought- and moreover, the apocalyptic genre. The various visions refer back to each other, explaining in more detail how the various earlier pictures are arrived at. The events of Revelation 9 refer clearly enough to the events of the last days, at the Lord's second coming; and not to events at the end of a Millennium.</p>


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<p>20:2&nbsp;<em>And he laid hold of the dragon, the old serpent, which is the Devil and Satan-&nbsp;</em>This description is found only in <em><a href='B:730 12:9'>Rev 12:9</a></em>, where this entity is cast out of 'Heaven', i:e. a place of power and rulership, at the time of the establishment of God’s Kingdom on earth at Christ's second coming (<em><a href='B:730 12:10'>Rev 12:10</a></em>). This is precisely the picture here- that when the thousand years the Kingdom is established AV "fulfilled", then the dragon is bound and then released for a short time. At the time of the second coming of Christ, this dragon / serpent / evil / satan entity has "but a short time" (<em><a href='B:730 12:12'>Rev 12:12</a></em>). This is the "little time" which the dragon is released for in 20:3. Revelation 12 has left us with the dragon deposed from power but about to get madly furious for a little time. Now Revelation 20 is explaining the details; that final mad fury of the dragon is in fact precisely under Angelic control. And that will be a great comfort to those who live through that period of the dragon's madness; things are not at all out of control, he has been bound and now briefly released by the Angels of Heaven. If we ask&nbsp;<em>why</em>&nbsp;it has to be this way- perhaps we are to conclude that the releasing was in order&nbsp;to give the dragon an opportunity to repent. Because throughout Revelation, we encounter this amazing hallmark of Divine activity with even the most desperately evil of men and systems: He wishes to give them every chance of repentance. But in this case, the dragon abuses it, and meets his rightful end in total destruction.<br/><em><br/>And bound him</em>- The chaining of the devil/ dragon/ serpent in 20:2 probably refers more to the binding of the manifestation of sin in the political devil/ dragon/ beast/ serpent of <em><a href='B:730 12:7'>Rev 12:7</a></em> than to abstract sin. Revelation is a message from the Lord Jesus. He had earlier spoken of binding and burning the sons of the Devil at His return (<em><a href='B:470 13:38-39'>Mat 13:38-39</a></em>). He uses the same words here- the Devil will be bound and burned. But that binding and burning envisaged in Matthew 13 clearly speaks of events at His return, and not at the end of a Millennium. The Lord uses the same figure of ‘binding’ to describe how the condemned&nbsp;<em>people</em>&nbsp;at the final judgment will be ‘bound hand and foot’ by the Angels and then destroyed (<em><a href='B:470 22:13'>Mat 22:13</a></em>)- at His return, not at the end of a Millennium. Notice that Satan’s deceit of the nations and all of his powers were totally in control of God (<em><a href='B:730 20:2-3'>Rev 20:2-3</a></em>; <em><a href='B:730 20:7'>Rev 20:7</a></em>). Satan is not a free agent to act as he wishes, without regard for God. <em><a href='B:730 20:1-3'>Rev 20:1-3</a></em> is surely based upon <em><a href='B:290 24:21-22'>Isa 24:21-22</a></em>, which prophesied that the kings of the earth / land will be gathered together, imprisoned in a pit and punished. It is these very human “kings of the earth” who are described in the more figurative language of Revelation as “Satan”. Isaiah 24 is talking about the time of the Lord's return to earth, and not any scene at the end of a Millennium.</p><p>The idea of shutting up in the abyss is taken from <em><a href='B:290 24:22-23'>Isa 24:22-23</a></em>: “And it shall come to pass in that day, that the Lord shall punish the host of the high ones that are on high, and the kings of the earth upon the earth. And they shall be gathered together, as prisoners are gathered in the pit, and shall be shut up in the prison, and after many days, they shall be visited. Then the moon shall be confounded, and the sun ashamed, when the Lord of Hosts shall reign in mount Zion and in Jerusalem, and before his ancients gloriously." The context refers to the events of the Lord's coming, and not 1,000 years after it.</p><p><em>For a thousand years</em>- Most numbers in Revelation are symbolic, so it seems unwise to think that this number is literal. I have earlier, elsewhere argued for a literal Millennium, but closer reflection on Revelation 20 has led me to question that view. Because the allusions to other parts of Revelation and other Scripture all speak of these events happening at the Lord's return to earth, not to anything at the end of a 1,000 year period. Further, the Bible was written&nbsp;<em>for&nbsp;</em>us and not directly&nbsp;<em>to</em>&nbsp;us; it was written&nbsp;<em>to&nbsp;</em>its primary audience and in their language. The Jewish audience first receiving this message would have understood the "thousand years" as a reference to the eternal Kingdom of God on earth, and not to a limited Millennial reign of Messiah for 1,000 years. See too my comments on :5&nbsp;<em>The first resurrection</em>, which happens when the "thousand years" are "ended", or as the Greek better means, 'established'. This is a stubborn problem of interpretation for those who hold the traditional Millennial reign view. The figure of 1,000 may be connected with the size of the Most Holy Place, 10 x 10 x 10 cubits, which is alluded to in the description of the new Jerusalem: “The length and the breadth and the height of it are equal” (<em><a href='B:730 21:16'>Rev 21:16</a></em>).</p><p>I suggest that here again we have an example of Scripture alluding to contemporary incorrect ideas and deconstructing them. The Jews until about 150 B:C. believed that Messiah would return and establish His Kingdom on earth. But influenced by their humiliation under the Romans, they came to believe that the world was too evil for Messiah to return to, and that it required a 1000 year period of purification by the Jews before Messiah could return. Slavonic Enoch 22–23, which has been dated at around 50 A:D:, stated this specifically. Revelation was therefore written with this idea current in the surrounding Jewish world. I suggest that this incorrect view is being alluded to and deconstructed, by stating that Messiah will come at the&nbsp;<em>beginning</em>&nbsp;of the 1000 years and ‘purify’ the earth forcibly by figuratively ‘chaining’ Satan. Thus Messiah is to come and purify the earth Himself, rather than the Jews having to purify the earth for 1000 years before Messiah could come.</p><p>The following difficulties with the classical view of a Millennial reign are taken from Harry Whittaker:</p><p>(a)&nbsp;&nbsp;&nbsp; The prophecies of lasting peace in the kingdom of Christ are quite explicit: “they shall learn war no more”.<br/>(b)&nbsp;&nbsp;&nbsp; Also, there is to be lasting godliness: “At that time they shall call Jerusalem the throne of the Lord, and all the nations shall be gathered unto it, to the name of the Lord, to Jerusalem: neither shall they walk any more after the imagination of their evil heart” (<em><a href='B:300 3:17'>Jer 3:17</a></em>). “Violence shall no more be heard in thy land, wasting nor destruction within thy borders” (<em><a href='B:290 60:18'>Isa 60:18</a></em>). “Of the increase of his government and peace there shall be no end” (<em><a href='B:290 9:7'>Isa 9:7</a></em>).<br/>(c)&nbsp;&nbsp;&nbsp; Rebellion against immortals is so palpably silly. By comparison modern nuclear armament, which every Bible reader can see to be a lunatic policy, has calm reason on its side. For, armed with the big bombs, there is always a thin chance that you will devastate the other half of the world before it does the same to you. But for nations, who have had a thousand years’ experience of divine power and immortality, to calculate that their puny strength can win against God presupposes a mental deterioration to kindergarten level during the millennium.<br/>(d)&nbsp;&nbsp;&nbsp; The practical problem insists on obtruding itself - where will these rebel nations get their weapons from? Swords will have all been turned into ploughshares.<br/>(e)&nbsp;&nbsp; “He must reign until he hath put all enemies under his feet” (<em><a href='B:530 15:25'>1Co 15:25</a></em>). The words imply a steady progress towards complete godliness. The idea of a great boil-up of rebellion at the end is surely most difficult to reconcile with thIsa.<br/>(f)&nbsp;&nbsp;&nbsp; A massive rebellion at the end of a thousand years would stamp the reign of Christ as a failure. To think that the end of all his efforts in teaching, guidance, personal influence and benign rule (to say nothing of the immortal aid of men like Moses and Paul) is to be “We will not have this man to reign over us” - this is just incredible to any who settle down to consider it seriously. Jesus accomplished his work as Prophet, Sacrifice and High Priest perfectly. Can anyone be happy that his work as king is to end in failure? - for can a long, long reign which ends in turbulent rebellion be reckoned as a success?<br/>(g)&nbsp;&nbsp;&nbsp; A rebellion such as is described in Revelation 20 does not arise in five minutes. Even a triviality like the Suez episode in 1957 called for weeks of detailed organization, which could not be kept secret from the rest of the world. Nevertheless one is asked to believe that Christ and his immortals will know nothing at all of this mighty Gog-Magog uprising until it bursts upon the world. The only alternative seems to be that, knowing all that is being secretly concocted, they will pretend to ignore it, so that the rebels may be lured to their own destruction. Would any reader be happy about the morality of such a proceeding?<br/>(h)&nbsp;&nbsp;&nbsp; It is sometimes postulated that if the visible authority of Christ were to be withdrawn for a time, then - human nature being what it is - rebellion would be almost certain to ensue within a short while. But does Scripture speak of any such withdrawal of the Messiah’s authority? This seems to have been invented specially to cope with a big difficulty. On the other hand, Isaiah is explicit that “thy sun shall no more go down, neither shall thy moon withdraw itself: for the Lord shall be thine everlasting light” (<em><a href='B:290 60:20'>Isa 60:20</a></em>).<br/>(i)&nbsp;&nbsp;&nbsp; The coincidence of the names Gog and Magog in Revelation 20 with that of the leader of the great confederacy of Ezekiel 38 does not seem to have been given its proper weight. With any other Bible problem such a coincidence would shout for the two to be equated with each other. Then may it not be said that any interpretation which does line up these two prophecies as having the same fulfilment has a much stronger claim to acceptance than one which severs all connection between them and instead inserts a gap of a thousand years? or is “Interpret Scripture by Scripture” to stand as a sound principle everywhere except in Revelation 20?<br/>(j)&nbsp;&nbsp;&nbsp; <em><a href='B:730 15:1'>Rev 15:1</a></em> R:V. The Vials are described as “the seven plagues which are the last, for in them is finished the wrath of God." The logical conclusion from these words is that the judgement of the Gog-Magog rebellion takes place before the outpouring of the Vials is concluded.<br/>(k) &nbsp;&nbsp;&nbsp; Has the difficulty ever been properly faced that this amazing rising against all that is good and beneficent is spoken of in Scripture in one place only? Are Christadelphians to copy Mormons, “Jehovah’s Witnesses” and such, in their disreputable habit of confidently basing major beliefs on one passage of Scripture? Have we, the people of the Book, not yet learned the elementary lesson of mistrust in our own powers of Bible interpretation? We believe what we believe about our “First Principles” not because of one text of Scripture but because of the massive over-all testimony of many passages. Shall we then go back on this thoroughly sound attitude here, and this, concerning verses in the Book of Revelation, of all places, the book about the interpretation of which there is less room for dogmatism than any other in the Bible?</p><p>To these I would add the fact that <em><a href='B:730 21:4'>Rev 21:4</a></em> says that death shall be no more. The passage in <em><a href='B:730 21:1-27'>Rev 21:1-27</a></em> is full of reference to descriptions of the establishment of the Kingdom at Christ's return, when the bridge meets the bridegroom (<em><a href='B:730 21:2'>Rev 21:2</a></em>). If death itself ends when the bride and groom meet at the Lord's return, then this settles the issue. There will be no more concept of death after that. It cannot be that there will be no more death if a mortal population still exists. Death is ended by death being thrown into the lake of fire here in chapter 20. This is the same as death being no more.</p><p>As to what <em><a href='B:730 20:4'>Rev 20:4</a></em> does not mean, in terms of those who wrest it to support the idea of a cosmic satan literally existing; see my comments in&nbsp;<em>The Real Devil</em>.</p>


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<p>20:3&nbsp;<em>And threw him into the abyss-&nbsp;</em>The same word as in <em><a href='B:490 8:31'>Luk 8:31</a></em>; <em><a href='B:490 8:33'>Luk 8:33</a></em>, where the demons ask Christ not to send them into the abyss; the parallel record says that they asked not to be sent out of the land of Israel (<em><a href='B:480 5:10'>Mar 5:10</a></em>). Also <em><a href='B:520 10:7'>Rom 10:7</a></em> uses the abyss as a term for the lands beyond Israel (it is referring to <em><a href='B:50 30:13'>Deu 30:13</a></em>). The beast that comes out of the abyss comes out of the sea (<em><a href='B:730 11:7'>Rev 11:7</a></em>; <em><a href='B:730 13:1'>Rev 13:1</a></em>). It seems that the geographical area outside Israel from where the beast comes (i:e. the Arab world?) is where it is returned to for punishment. I have suggested in commentary on chapter 9 that the abyss may refer to a distinct geographical area in or on the edge of the earth / land promised to Abraham.</p><p><em>And shut it</em>- The same word is used of how the door is shut around the faithful believers with whom Christ rejoices at His return (<em><a href='B:470 25:10'>Mat 25:10</a></em>). There is a brief, appropriate period of intimacy between Christ and His people, during which the dragon cannot do anything.</p><p><em>And sealed it over him</em>- The same word is used about how the final seven thunders of calamity upon the earth / land are "sealed" (<em><a href='B:730 10:4'>Rev 10:4</a></em>). This seems to refer to a brief period in between the Lord's return and when He resumes dealing with the dragon system.</p><p><em>That he should deceive the nations no more, until the thousand years should be finished</em>- Loosed a little season once eternity (the "1000 years") is established. The same word translated "finished" is translated to accomplish; to establish, build up (<em><a href='B:490 22:37'>Luk 22:37</a></em>; <em><a href='B:550 5:16'>Gal 5:16</a></em>; <em><a href='B:660 2:8'>Jas 2:8</a></em>; LXX: <em><a href='B:80 3:18'>Rth 3:18</a></em>; <em><a href='B:290 55:11'>Isa 55:11</a></em>; <em><a href='B:340 4:30'>Dan 4:30</a></em>). Consider the usage of the word elsewhere:</p><p>-&nbsp; <em><a href='B:490 22:37'>Luk 22:37</a></em>: “This that is written must yet be accomplished in me."</p><p>- <em><a href='B:550 5:16'>Gal 5:16</a></em>: “Walk ye in the Spirit, and ye shall not fulfil the lust of the flesh."</p><p>- <em><a href='B:660 2:8'>Jas 2:8</a></em>: “If ye fulfil the royal law ... Thou shalt love thy neighbour as thyself, ye shall do well."</p><p>- <em><a href='B:520 2:27'>Rom 2:27</a></em>: “And shall not uncircumcision which is by nature, if it fulfil the law, judge thee who ... dost transgress the law?”</p><p>- <em><a href='B:80 3:18'>Rth 3:18</a></em>: “the man (Boaz) will not be in rest until he have finished (i:e. accomplished, achieved) the thing this day."</p><p>- <em><a href='B:290 55:11'>Isa 55:11</a></em>: “My word ... shall not return unto me void, but it shall accomplish that which I please."</p><p>- <em><a href='B:340 4:30'>Dan 4:30</a></em>: “Is not this great Babylon, that I have built”.</p><p><em>After this he must be released for a little time-&nbsp;</em>Gk. "loosed" (AV), which connects with the theme throughout Revelation of the loosing of the seals and various judgments which are required before the scroll of the book of life is fully unsealed / loosed (<em><a href='B:730 5:5'>Rev 5:5</a></em>; <em><a href='B:730 9:14-15'>Rev 9:14-15</a></em>). This loosing is required for the scroll of life to be fully opened; it refers to the time of the Lord's return and not the end of a Millennium after His return.</p><p>The Lord spoke in parables so that Israel would be deceived and therefore would not come to salvation (<em><a href='B:480 4:12'>Mar 4:12</a></em>; <em><a href='B:490 8:10'>Luk 8:10</a></em> cp. <em><a href='B:510 28:26'>Act 28:26</a></em>). This fact is hard to get round for those who feel God isn't responsible for deception. Isaiah spoke likewise (<em><a href='B:290 6:9-10'>Isa 6:9-10</a></em>; <em><a href='B:290 29:10-11'>Isa 29:10-11</a></em>). The Angels will work in such a way as to allow the world to be deceived at this time (<em><a href='B:730 20:3'>Rev 20:3</a></em>; <em><a href='B:730 20:8'>Rev 20:8</a></em>).</p><p>The "little time" is that of <em><a href='B:730 6:11'>Rev 6:11</a></em> and <em><a href='B:730 12:12'>Rev 12:12</a></em> - the time of persecution just before the Lord's return at the end of the three and a half year tribulation:&nbsp;</p>


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<p>20:4&nbsp;<em>I saw thrones, and seated on them were those to whom the authority to judge was committed</em>- Surely this must be connected with the promise made to the disciples in identical language- about their reigning at the beginning of God’s Kingdom on earth (<em><a href='B:470 19:28'>Mat 19:28</a></em>; <em><a href='B:490 22:30'>Luk 22:30</a></em>), at "the regeneration", when the Son of Man likewise takes His throne in glory in Jerusalem, "in my Kingdom".</p><p><em>Also I saw the souls of those who had been beheaded for the testimony of Jesus and for the word of God, and who had not worshiped the beast or its image, and had not received its mark on their foreheads or their hands</em>- This is replete with reference to earlier descriptions in Revelation of those persecuted and slain during the great tribulation just prior to the Lord's return.</p><p><em>They came to life</em>- The group in view, the disciples and those who perished during the great tribulation, are resurrected separately. We have seen this implied in notes on <em><a href='B:730 11:12'>Rev 11:12</a></em> and <em><a href='B:730 12:5'>Rev 12:5</a></em>.<br/>&nbsp;</p><p>20:4&nbsp;<em>Then I saw thrones-&nbsp;</em>Saints sitting on thrones is <em><a href='B:340 7:22'>Dan 7:22</a></em>; the throne of the beast is cast down, and judgment thrones given to the faithful.</p><p><em>And seated on them were those to whom the authority to judge was committed</em>- “And judgement was given unto them" (AV). This is <em><a href='B:340 7:22'>Dan 7:22</a></em>: “And judgement was given to the saints of the most High; and the time came that the saints possessed the kingdom”. This is clearly at the start of the Kingdom, at Christ's return, when the beast enemy of Israel is destroyed. This would also be the time of <em><a href='B:230 122:5-8'>Psa 122:5-8</a></em>: “For there (in Jerusalem) are set thrones of judgement, the thrones of the house of David ... Peace be within your walls, and prosperity within your palaces. For my brothers and companions’ sakes, I will now say, Peace be within you”.</p><p><em>Also I saw the souls of those who had been beheaded for the testimony of Jesus and for the word of God, and who had not worshiped the beast or its image, and had not received its mark on their foreheads or their hands. They came to life and reigned with Christ for a thousand years-&nbsp;</em>The jihadist State will be a strictly religious entity, keen to take the predictions and commands of the Koran and Hadith as literally as possible. Their crucifixions of their enemies are in strict obedience to passages like Sura 5:36: “The only reward of those who make war upon Allah and His messenger and strive after corruption in the land will be that they will be killed or crucified… Such will be their degradation in the world, and in the Hereafter theirs will be an awful doom”. And the jihadists likewise are careful to obey the commands to behead enemies: “When you encounter the unbelievers on the battlefield, strike off their heads until you have crushed them completely; then bind the prisoners tightly,” (Sura 47). The UK&nbsp;<em>Daily Mail&nbsp;</em>reported of ISIS: “They lined the streets with the decapitated heads of police and soldiers”:&nbsp;Beheading is now a well-known method used by the jihadists, popularized by their videos of beheading Western hostages. We note that it is the fate of those who do not worship the beast or accept his mark in <em><a href='B:730 20:4'>Rev 20:4</a></em>. Apologists claim that the Koran doesn’t support these beheadings; but it does. &nbsp;<em>Sura</em>&nbsp;8:12 says that beheading can be used in order to psychologically terrify the non-Moslems: "I will cast dread into the hearts of the unbelievers. Strike off their heads, then, and strike off all of their fingertips<em>”. Sura</em>&nbsp;47:3 is similar: "When you encounter the unbelievers on the battlefield, strike off their heads”. Beheading is justified in some of the hadith on the basis that Muhammad ordered the beheading of 700 Jews in Medina for allegedly plotting against him. It is therefore to be used specifically against God’s people. Until recently, it seemed impossible that such a method of death would be literally used- but it is now becoming known worldwide that it is indeed being practiced and gloried in within the entity that is taking over the land promised to Abraham. It must be noted that Islam is the only major world religion today that legitimizes beheadings.</p><p><em><a href='B:730 20:4'>Rev 20:4</a></em> says that there will be a special blessing for those who were beheaded for the sake of Jesus, and this involved them in not worshipping the beast or receiving his mark. The short term fulfilment of this was in the beast as the Roman empire. But the Roman Empire only beheaded&nbsp;<em>citizens</em>&nbsp;(e.g. Paul); non-citizens were killed in other ways, e.g. by crucifixion, throwing to wild beasts. Mentioning beheading was therefore purposeful. The text could more easily have said ‘martyred’ or ‘killed’. The blessing in view, in the first century application, was therefore particularly for Roman citizens who refused to accept the faith of their own empire, for the sake of Christ. The climax of all Bible prophecy, however, is not in history; it is in the literal coming of Christ to earth. In the last days, therefore, <em><a href='B:730 20:4'>Rev 20:4</a></em> must have its final and ultimate fulfilment. But the incipient fulfilment in the days of Rome guides us towards understanding that final fulfilment. I suggest therefore that this class of latter day martyrs refers specifically to those who are citizens within the area controlled by the latter day entity known as the beast. Those who do not submit to its rulership will be beheaded. And we are already seeing that happening in the area, with roads lined with heads. And we see the jihadists forcing Christians and Yezidis to convert to Islam, or to face the sword- quite literally, in beheading. They stated themselves in July 2014: “We offer them three choices: Islam; the&nbsp;<em>dhimma</em>&nbsp;contract—involving payment of&nbsp;<em>jizya</em>; if they refuse this they will have nothing but the sword”. The blessing of <em><a href='B:730 20:4'>Rev 20:4</a></em> is for those who endure this for the sake of Christ and witnessing His word in Christ to them. "The word of God" refers to the preaching of the word; the word is designed by its very nature to be preached.</p><p>It could be that it is those who perished during the tribulation who now sit on thrones of judgment to judge those who persecuted them, some of whom died during the tribulation, but are now raised to face judgment and the second death.</p>


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<p>20:5&nbsp;<em>The rest of the dead did not come to life until the thousand years were ended</em>- This could refer to the rest of the believers throughout history; or, as suggested on :4 and :13, to the members of the beast system who died during the tribulation who are now raised to be judged by those whom they slew. We must note that all of Revelation is specifically about events in the earth / land promised to Abraham, and much of it is specifically about those who live and die during the three and a half year tribulation there.</p><p>They are raised when the Kingdom, "the thousand years", is 'established' or as the word is translated misleadingly, in most versions, "ended". The Kingdom is "ended" in the sense that it is established. I have shown on :3 above that this Greek word certainly bears the translation "established" or "set up". When the Kingdom is established, the dead are raised; and there will be a period in which the Lord is with them, whilst the dragon is restrained in the abyss.</p><p><em>This is the first resurrection</em>- The resurrection of the dead, specifically those killed during the tribulation, is when the thousand years are established "ended" is the first resurrection. This is a decided difficulty for those holding the traditional view that there are two resurrections, one at the start and one at the end of the Millennium. For here it is stated clearly that the first resurrection is when the 1,000 years are "ended". I suggest there is little option but to recognize that "ended" is an unhelpful translation, and the sense is rather "established, set up" rather than "ended". The text never speaks of a 'second resurrection':&nbsp;<em>Protos</em>, "first", admittedly&nbsp;<em>sometimes</em>&nbsp;implies the first of a series, but it can also mean 'the one big and essential thing'; as in "seek&nbsp;<em>first</em>&nbsp;the Kingdom". It could even be argued that the usage of&nbsp;<em>protos</em>&nbsp;suggests there is no other resurrection to be thought of at all The only other Bible verse which speaks of two resurrections is in <em><a href='B:500 5:29'>Joh 5:29</a></em>, where the Lord speaks of a resurrection to life- perhaps the "first resurrection" and a resurrection&nbsp;<em>at that same time</em>&nbsp;of the unworthy "to death", spoken of here in Revelation as "the second death".</p>


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<p>20:6&nbsp;<em>Blessed and holy is he that has part in the first resurrection. Over these the second death has no power</em>- The "second death" could refer to those who die in this life responsible to God, having not responded to Him; are resurrected and judged at Christ's return; and then are punished with death, the second death they will have experienced. But the specific reference here is to the members of the beast system who die during the tribulation and are raised to judgment by those whom they killed, judging on the Lord's behalf. The "first resurrection" is that which happens when the 1,000 years are "ended" or, as I suggest it should be translated, "established". The promise not to be hurt by the second death is made to believers of our age (<em><a href='B:730 2:11'>Rev 2:11</a></em>)- it occurs at the judgment when Christ returns, not at the end of a Millennium. The second death is symbolized as a lake of fire, into which the dragon is also cast and thus destroyed permanently (<em><a href='B:730 20:14'>Rev 20:14</a></em>; <em><a href='B:730 21:8'>Rev 21:8</a></em>). This second death will in fact be the destruction of death itself, as there shall be no more death after death itself is destroyed (<em><a href='B:730 20:14'>Rev 20:14</a></em>). Yet the second death is threatened to those of this age who do not respond to the Gospel after hearing it (<em><a href='B:730 2:11'>Rev 2:11</a></em>). This second death will happen at Christ's return, for that is when we shall be judged, and not at the end of a 1,000 year period. The rejected go away into figurative fire and destruction- at the Lord's return. Not at some point 1,000 years after that.</p>


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<p>20:7&nbsp;<em>And when the thousand years are finished, Satan shall be released from his prison</em>-&nbsp; He was "captured" (19:20) and imprisoned, just as Babylon had been a cage or hold / prison for others (see on <em><a href='B:730 18:2'>Rev 18:2</a></em>). Again, "finished" should be translated "established". Satan is released from the abyss as outlined in <em><a href='B:730 9:1-21'>Rev 9:1-21</a></em> - which clearly refers to the events of the second coming. See on <em><a href='B:730 20:1'>Rev 20:1</a></em> and <em><a href='B:730 20:2'>Rev 20:2</a></em>.</p><p>This overall sequence of judgment on the kings of the earth, gathering them into a pit, shutting them up, then their revival and final destruction and then the unchallenged, eternal reign of Christ is the same sequence as in <em><a href='B:290 24:20-23'>Isa 24:20-23</a></em>. Very significantly, Psalms 2 has a similar picture, of Christ ruling amidst his enemies, "the kings of the earth / land" (cp. <em><a href='B:730 19:19'>Rev 19:19</a></em>), who then decide to cast away the cords with which Christ has bound them (<em><a href='B:230 2:3'>Psa 2:3</a></em>). This is exactly the scene of Revelation 20; the enchained remnants of the first invasion, along with the rejected saints, being loosed from their chains and surrounding Jerusalem. Interestingly, Psalms 2 describes them throwing off their chains, whilst Revelation 20 says that their chains of condemnation are loosed. Presumably this means that they try a rebellion against the Lord Jesus which he 'lets' succeed. The language of <em><a href='B:730 19:15-18'>Rev 19:15-18</a></em> combines allusions to both Psalms 2 and also Ezekiel 38 - as if to imply that they both prophecy of the same invasion, i:e. that after Christ has returned.</p>


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<p>20:8&nbsp;<em>And shall come to deceive the nations which are in the four corners of the earth, Gog and Magog-</em>&nbsp;The similarities with Ezekiel 38/9 are so strong; an unsuccessful invasion of God’s land when His people are in "peace and safety" (a phrase elsewhere used about the Kingdom), and destruction by fire. According to the usual view of Revelation 20, this similarity means absolutely nothing. This cannot be correct exposition. There must be a connection; surely this must refer to the same invasion? It would be the scenario of Psalms 2, where the nations of the land come against the Lord and His people in Jerusalem, after the type of the Assyrians surrounding Hezekiah in Jerusalem. Gog in Ezekiel 38 refers to an individual, not a nation. Is this man Gog to lead an attack against Jerusalem at the beginning&nbsp;<em>and&nbsp;</em>end of a 1,000 year reign?</p><p><em>"</em>Shall come to" should be as AV: "Shall go out"- implying the bottomless pit is a geographical area? Satan deceives the "nations" but <em><a href='B:730 21:1'>Rev 21:1</a></em> says that when the Kingdom is established, there will be no more sea, no more nations. Therefore this must be appropriate to the beginning of the Kingdom. During the setting up period, the nations come up to worship Christ, as often prophesied in the O:T:;&nbsp;however, they are described as entering into the city (<em><a href='B:730 21:24-27'>Rev 21:24-27</a></em>), i:e. attaining immortality through their faith and obedience. The dragon "will come out to deceive the nations which are at the four corners of the earth/ land" (RSV). The Gog / Magog invasion comes from those dwelling in the "isles" (<em><a href='B:330 39:6'>Eze 39:6</a></em>); but this Greek phrase often means Gentile areas on the borders of the land (<em><a href='B:290 41:5'>Isa 41:5</a></em>; <em><a href='B:300 47:4'>Jer 47:4</a></em>; and "the isles" in Ezekiel refer to lands bordering the land of promise). Abraham was from the sides of the land of Israel (<em><a href='B:290 41:8-9'>Isa 41:8-9</a></em>), the margins of the land of promise- from where the final invasion will come. There is triple emphasis on his deception (:3,8,10). He continues the work of the false prophet, after the false prophet is put into the lake of fire. The dragon carries on his work; the false prophet is Babylon (<em><a href='B:730 19:20'>Rev 19:20</a></em>), who also deceived (<em><a href='B:730 18:23'>Rev 18:23</a></em>). The bottomless pit, where the rebellion comes from, is therefore at the borders of the land. The Kingdom of God is fundamentally based upon the land of Israel.</p><p>The dragon was a deceiver back in <em><a href='B:730 12:9'>Rev 12:9</a></em>, and still is, as Jezebel in the early church deceived (<em><a href='B:730 2:20'>Rev 2:20</a></em>). The dragon of chapter 12 is cast down at Christ's return; the description of the dragon being cast into the pit is an amplification of thIsa. When the dragon is thrown down in chapter 12, he persecutes those of the land (natural Israel?) and the sea (the nations?) for "a short time" (<em><a href='B:730 12:12'>Rev 12:12</a></em>)- the "little season" of <em><a href='B:730 20:3'>Rev 20:3</a></em>? The dragon is cast out of heaven in <em><a href='B:730 12:9'>Rev 12:9</a></em> - meaning that he is thrown out of the 'heavens' of the land of Israel (or the temple specifically), into the earth / world:&nbsp;</p><table><tr><td></p><p>Revelation 12</td><td>Revelation 20</td><td>Comment</td><td></td></tr><tr><td>The dragon persecutes the woman for 3½ years</td><td></td><td>The tribulation before Christ's coming</td><td></td></tr><tr><td>Thrown out of the temple / land of Israel (heaven) to the earth / rest of the world</td><td>Dragon cast to the abyss</td><td>Christ comes to throw the man of sin out of his place in 'heaven' (2 Thessalonians 2)</td><td></td></tr><tr><td>There for a while until he realizes he has a short time</td><td>Chained</td><td>Setting up of the Kingdom</td><td></td></tr><tr><td>Makes war with the saints for another 3½ years, replicating the holocaust, also involving suffering for the sea (nations) and the land-dwellers (natural Israel?)</td><td>Makes war with the saints; aims&nbsp;for Jerusalem.</td><td>Rebellion; the invasion of Ezekiel 38 and maybe Joel 3; the desire for the temple in Joel 3 would then be another similarity between the rebellion and the invasion prior to Christ's return.</td><td></td></tr><tr><td></td><td>Destroyed by fire</td><td>The Ezekiel 38/39 invasion is destroyed in two stages; five sixths are destroyed first, then the final sixth- by fire.</td><td></td></tr></table><p><em>To gather them together to the war. The number of them is as the sand of the sea</em>- They are gathered to "<em>the</em>&nbsp;battle" (RV)- the final battle which the OT prophets so often mention. They are a false seed of Abraham, as the sand of the sea. Jihadists claim to be the true seed of Abraham, and Jews and Christians are the false seed.</p>


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<p>20:9&nbsp;<em>And they went over the breadth of the earth and surrounded the camp of the saints, and the beloved city, and fire came down out of heaven and devoured them</em>- They compass Jerusalem- s:w. <em><a href='B:490 21:20'>Luk 21:20</a></em>. As they did during the invasion of the earth / land promised to Abraham prior to Christ's coming, so they will do in this re-enactment of it. The rejected saints and defeated jihadist armies will make the rebellion of <em><a href='B:730 20:9'>Rev 20:9</a></em>. This will connect with the rebellion of Korah and his company of rejects against the encampment of God and His faithful people- which was also destroyed by fire. The lake of fire / bottomless pit / second death all seem to be parallel. This final, futile attack is spoken of briefly in <em><a href='B:730 12:17'>Rev 12:17</a></em>; see note there about the parallels between Revelation 12, 20. This is the scenario of Psalms 2, where the Lord is enthroned in Zion and then attacked; and of Ezekiel 38, where Gog comes down in an unsuccessful invasion against an Israel already enjoying the Kingdom conditions of dwelling without bars and gates and at peace.</p>


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<p>20:10&nbsp;<em>And the Devil that deceived them was thrown into the lake of fire and sulphur, where are also the beast and the false prophet, and they shall be tormented day and night forever and ever</em>- The dragon is in the abyss and deceives the nations which are there. The devil will deceive during the rebellion as it did in the period of the tribulation before the Lord's return (<em><a href='B:730 12:9'>Rev 12:9</a></em>; <em><a href='B:730 13:14'>Rev 13:14</a></em>; <em><a href='B:730 13:18'>Rev 13:18</a></em>; <em><a href='B:730 19:20'>Rev 19:20</a></em>). The devil is cast into the lake of fire and brimstone, where the beast and false prophet already&nbsp;<em>are</em>. This suggests that their punishment lasts until the Kingdom is established, and until the "little season" of the rebellion is finished; the "short time" of desperate persecution of the woman after the dragon has been cast out of heaven / power in <em><a href='B:730 12:12'>Rev 12:12</a></em>. Thus it would seem that the punishment of the wicked and rebels is to exist for some time into the Kingdom age. A number of passages tend to agree with thIsa. The righteous will go forth from the borders of the promised land and look at their carcasses (<em><a href='B:290 66:1-24'>Isa 66:1-24</a></em>). The rejected saints go to the same place (<em><a href='B:730 20:15'>Rev 20:15</a></em>), condemned with the world (1 Corinthians 11). The devil and beast will be cast to the lake of fire (<em><a href='B:730 19:20'>Rev 19:20</a></em>; <em><a href='B:730 20:10'>Rev 20:10</a></em>), as will all the rejected (<em><a href='B:730 20:15'>Rev 20:15</a></em>); they will go to the same place. As Satan is bound (<em><a href='B:730 20:2'>Rev 20:2</a></em>), so will the rejected be (<em><a href='B:470 13:30'>Mat 13:30</a></em>; <em><a href='B:470 22:13'>Mat 22:13</a></em>). This will be the antitype of Zedekiah being bound in condemnation (<em><a href='B:300 52:11'>Jer 52:11</a></em>).</p><p>The beast and false prophet have a specific destruction promised them- the lake of fire which is the second death (:14). If death is their destruction, then they cannot be consciously tormented for ever. "Torment" translates a Greek word which simply means "pain", and does not of itself imply eternal torment. Their destruction will be in "the lake of fire", which is a specific geographic location upon earth, probably Gehenna just outside the Jerusalem which they have tried to recapture. But all the earth shall be filled with God’s glory throughout the Kingdom's eternity, so it is inconceivable that this is a literal description. The "forever and ever" translates&nbsp;<em>aion</em>which can mean a period of limited duration, an 'age' which has an end. That age would then refer to the age in existence until the Kingdom of God is fully established on earth. God has no pleasure in the death of the wicked and so He will not be tormenting people for ever; note that the word "hell" doesn't occur here. "Day and night" invites comparison with the fact that there shall be no night in the Kingdom of God (<em><a href='B:730 22:5'>Rev 22:5</a></em>); perhaps this is mentioned as if to say: 'Their torment will indeed be painful and constant, every day and night of the old age /&nbsp;<em>aion</em>, until the Kingdom of God is fully established on earth and there shall be no more night'.</p>


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<p>20:11- see on <em><a href='B:650 2:3'>Heb 2:3</a></em>.</p><p><em>And I saw a great white throne and him that sat upon it, from whose face the earth and the heaven fled away, and there was found no place for them</em>- <em><a href='B:730 20:11'>Rev 20:11</a></em> is amplified / repeated in <em><a href='B:730 21:1'>Rev 21:1</a></em>. This is about the judgment at the second coming, not the end of the 'Millennium'. Earth and heaven fleeing away (cp. <em><a href='B:730 6:14'>Rev 6:14</a></em>) refers to the passing of the old human system. "There was no place found for them" alludes to <em><a href='B:340 2:35'>Dan 2:35</a></em> about the beast system being destroyed at Christ's second coming, not the end of the 'Millennium'. This is surely the new heaven and earth of <em><a href='B:730 21:1'>Rev 21:1</a></em>; that of <em><a href='B:290 65:17'>Isa 65:17</a></em> and <em><a href='B:680 3:13'>2Pe 3:13</a></em>, which will be established at Christ's return.</p><p>The fleeing away refers to how along with the beast's remnants, the rejected believers will slink away from the Lord's presence (<em><a href='B:690 2:24'>1Jn 2:24</a></em> Gk:). The whole heaven and earth of this present world will likewise flee away from the face of the enthroned Christ (<em><a href='B:730 20:11'>Rev 20:11</a></em>; <em><a href='B:290 2:21'>Isa 2:21</a></em>). Fleeing away is a characteristic of both the unworthy and also the world which they loved. In some sense the world will come before the judgment seat of Christ to be rejected (<em><a href='B:340 7:9-14'>Dan 7:9-14</a></em>).</p><p>The great white throne judgment must refer to a judgment at the end of the 1,000 years if we follow the classical Millennial reign view. But Harry Whittaker points out some of the serious problems with this:</p>&nbsp;&nbsp;<p> 1:&nbsp;&nbsp;&nbsp; The earlier visions in this set of seven certainly concern events at the beginning of the Millennium. It would be strange if this series is so broken up that a gap of a thousand years is to be read between the fulfilment of some and of the rest.<br/>&nbsp;&nbsp;&nbsp; 2:&nbsp;&nbsp;&nbsp; <em><a href='B:730 20:11'>Rev 20:11</a></em>: “I saw ... him that sat on the throne, from whose face the earth and the heaven fled away." The heaven and earth, which flee away, must be the old human order (compare <em><a href='B:730 6:14'>Rev 6:14</a></em>). Is there much point in such a description if this judgement takes place a thousand years after the earth and heaven fled away?<br/>&nbsp;&nbsp;&nbsp; 3:&nbsp;&nbsp;&nbsp; “…and there was no place found for them” is a phrase quarried out of Nebuchadnezzar’s dream (<em><a href='B:340 2:35'>Dan 2:35</a></em>). Again the words suggest the work of Messiah in destroying the kingdoms of men. There is little relevance to the end of Messiah’s kingdom.<br/>&nbsp;&nbsp;&nbsp; 4:&nbsp;&nbsp;&nbsp; <em><a href='B:730 21:1'>Rev 21:1</a></em>: “And I saw a new heaven and a new earth." <em><a href='B:290 65:17'>Isa 65:17</a></em> and <em><a href='B:680 3:13'>2Pe 3:13</a></em> are equally emphatic that this is the setting up of the kingdom of Christ.<br/>&nbsp;&nbsp;&nbsp; 5:&nbsp;&nbsp;&nbsp; The allusions in ch. <em><a href='B:730 21:2'>Rev 21:2</a></em>; <em><a href='B:730 21:9'>Rev 21:9</a></em> to “the bride, the Lamb’s wife” are difficult to harmonize with a time when all are redeemed. It is impossible to believe that the Bride waits a thousand years for union with her Lord. This new Jerusalem is “prepared as a bride adorned for her husband”. The symbolism requires reference to “the marriage supper of the Lamb” at the time of his coming. The context of <em><a href='B:730 19:7-9'>Rev 19:7-9</a></em> puts this conclusion beyond argument.<br/>&nbsp;&nbsp;&nbsp; 6:&nbsp;&nbsp;&nbsp; 20:12: “and the books were opened: and another book ... which is the book of life." These are unmistakable allusions to <em><a href='B:340 7:10'>Dan 7:10</a></em>; <em><a href='B:340 12:1'>Dan 12:1</a></em>. Would anyone argue for an application of these passages to the end of the Millennium?<br/>&nbsp;&nbsp;&nbsp; 7:&nbsp;&nbsp;&nbsp; 21:3: “Behold, the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God." This is a very slightly modified quotation of <em><a href='B:330 37:26'>Eze 37:26</a></em> b, 27, the time of reference of which is again unmistakable.<br/>&nbsp;&nbsp;&nbsp; 8:&nbsp;&nbsp;&nbsp; The description of the New Jerusalem includes this: “the kings of the earth do bring their glory and honour unto it ... they shall bring the glory and honour of the nations into it” (<em><a href='B:730 21:24'>Rev 21:24</a></em>; <em><a href='B:730 21:26'>Rev 21:26</a></em>). Will there be “nations” and “kings of the earth” when Christ’s reign has been concluded?<br/>&nbsp;&nbsp;&nbsp; 9:&nbsp;&nbsp;&nbsp; The same passage has a long series of undeniable allusions to <em><a href='B:290 60:1-22'>Isa 60:1-22</a></em>: “The city had no need of the sun, neither of the moon, to shine in it: for the glory of God did lighten it ... And the gates of it shall not be shut at all by day: for there shall be no night there” - these are two examples but the whole of ch. <em><a href='B:730 21:22-27'>Rev 21:22-27</a></em> should be studied. Again, the question has an easy answer: What epoch does Isaiah’s prophecy describe? Then what does <em><a href='B:730 21:22-27'>Rev 21:22-27</a></em> refer to?<br/>&nbsp;&nbsp;&nbsp; 10:&nbsp;&nbsp;&nbsp; A similar argument can be based on Isaiah 65. Without direct quotation, no less than eight points of contact can be traced between the second half of that chapter and the first eight verses of Revelation 21. So it is reasonable to assume that the two Scriptures are about the same thing. What is Isaiah 65 about?<br/>&nbsp;&nbsp;&nbsp; 11:&nbsp;&nbsp;&nbsp; Ch. 22:2: “And the leaves of the tree were for the healing of the nations." So at the time spoken of there will be nations to be healed</p>


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<p>20:12&nbsp;<em>And I saw the dead, the great and the small, standing before the throne; and books were opened, and another book was opened, which is the book of life; and the dead were judged out of the things which were written in the books, according to their works</em>- The opening of the books is that of <em><a href='B:340 7:10'>Dan 7:10</a></em>; <em><a href='B:340 12:1'>Dan 12:1</a></em>, which concern the start of the Kingdom age, not the end of some 'Millennium'.</p><p><em>Another book was opened, which is the book of life-&nbsp;</em>The scroll of life is only opened once all the seals are loosed. These seals all refer to events leading up to the Lord's return. The book does not remain sealed until 1,000 years after His return. The reference is to the judgment seat at the Lord's return.</p><p><em>Judged out of the things which were written in the books</em>- When Christ opens the books of His people (<em><a href='B:730 20:12'>Rev 20:12</a></em>; as if each saint has a book written about him recording his life), He does this through discussing with our guardian the details of our life. Perhaps the Angels with have literal books with them; we pointed out earlier that the Angels do seem to use their facility for reading and writing.</p><p>The judgment seat is described as if literal books are written each day we live, and these will be opened and considered by God at the last day, in order to decide whether to give us the reward of the Kingdom or not. When we survey the total of God’s revelation, it is evident that this is not to be taken literally. There will be a judgment, the result of which will be proportionate to the way we have lived our daily lives. But God (through the Lord Jesus) will not need to weigh up evidence. The books were written before the world began in the sense that God knew then who would be in His Kingdom. It is almost impossible to suggest that there will be literal scrolls unrolled. The idea of scrolls was no doubt used because it would have been understandable by those who were first inspired with God’s word. Yet this is how God reveals the judgment to us; in human terms which we are capable of understanding. We are not explicitly told that there will not be literal scrolls, or that God will not need to weigh up evidence to decide whether we will be in the Kingdom. Moses (<em><a href='B:20 32:32'>Exo 32:32</a></em>) and Nehemiah (<em><a href='B:160 13:14'>Neh 13:14</a></em>) perhaps saw the judgment in this literal sense, but this does not mean that there will be actual scrolls unrolled.</p><p>But there is another possibility. As suggested on :4 and :13,14, the resurrection and judgment here may refer to the beast's members who died during the tribulation. They are judged against what they did to those whose names are in the book of life; and it is those whom they killed, whose names are in that book and who are now alive, who judge them, according to what is written in the other book concerning what they did during the tribulation.</p>


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<p>20:13&nbsp;<em>And the sea gave up the dead that were in it, and death and Hades gave up the dead that were in them, and every man was judged according to their works</em>- But <em><a href='B:730 21:1'>Rev 21:1</a></em> says that in the new heaven and earth, there is no more sea. If <em><a href='B:730 20:13'>Rev 20:13</a></em> refers to the end of the Millennium, then <em><a href='B:730 21:1'>Rev 21:1</a></em> must likewise. But the coming of a new heaven and earth is a figure repeatedly used about the establishment of the Kingdom at the Lord's return. And <em><a href='B:730 21:2'>Rev 21:2</a></em> says that this is the time when the bride meets her husband, the Lord Jesus. This is at the Lord's return, and not 1,000 years later.</p><p>The sea giving up the dead doesn't refer to dead bodies floating upwards; the sea refers to the nations under the beast's dominion (<em><a href='B:730 17:5'>Rev 17:5</a></em>), which gave power to the beast and upon which it sat (see on <em><a href='B:730 13:1'>Rev 13:1</a></em>). The sea in this sense won't exist after the Kingdom is established (<em><a href='B:730 21:1'>Rev 21:1</a></em>); therefore this refers to the judgment at Christ's return and not at the end of a thousand year period. Is the bottomless pit to be equated with the lake of fire? A place of punishment? The rebels are punished and then those who survive (i:e. those deserving more punishment) are sent back to this area, where they are punished for a long time, day and night for ever (<em><a href='B:730 20:10'>Rev 20:10</a></em>). But there will be no day and night as such in the Kingdom (<em><a href='B:730 21:25'>Rev 21:25</a></em>; <em><a href='B:730 22:5'>Rev 22:5</a></em>). Therefore we must take this description of their punishment figuratively.</p><p>It could be that this giving up of the dead by "the sea" refers to how those who participated in the abuse of Israel and the believers during the tribulation will not escape final judgment; they will be resurrected and judged for what they did, and destroyed with the second death. This would explain why this is a judgment for "works", when works in that sense are irrelevant to those saved by grace. This group will be raised to answer for their evil works during the tribulation, and then be punished with the second death.</p>


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<p>20:14&nbsp;<em>And death and Hades were cast into the lake of fire. This is the second death, the lake of fire</em>- The destruction of death is paralleled with the second death, which occurs at the judgment (<em><a href='B:730 21:8'>Rev 21:8</a></em>), when Christ comes. The second death can't happen twice, at the&nbsp;start&nbsp;<em>and</em>&nbsp;end of the 'Millennium'. What is in view here is events at the Lord's return and the establishment of the Kingdom, not at the end of some 1000 year period. Death, sorrow etc. (<em><a href='B:730 21:4'>Rev 21:4</a></em>) are destroyed for&nbsp;<em>us</em>, the believers; this is believer-centric language. Likewise "men" in <em><a href='B:730 21:3'>Rev 21:3</a></em> refers to the believers, not all human beings then alive (some will still be enduring punishment).</p>


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<p>20:15&nbsp;<em>And if anyone was not found written in the book of life, he was cast into the lake of fire</em>- The idea of being found written in a book is common in the narratives of the restoration, which looked forward to the final restoration of the Kingdom. Only those "found written" in the genealogies could be Levites in the re-established Kingdom (<em><a href='B:160 7:5'>Neh 7:5</a></em>); those corrupted by their time in Babylon were excluded. And specifically it is those Jews who spiritually survive the final tribulation, the time of trouble in Israel such as never was, who are found written in the book and delivered (<em><a href='B:340 12:1'>Dan 12:1</a></em>). It is those written in that book who will not have worshipped the beast during the final three and a half year tribulation (<em><a href='B:730 13:8'>Rev 13:8</a></em>; <em><a href='B:730 17:8'>Rev 17:8</a></em>). Some will tragically have had their names removed from that book (<em><a href='B:730 3:5'>Rev 3:5</a></em>). Again, the purview of the teaching in this chapter is specifically about the believers and unbelievers in the earth / land promised to Abraham during the tribulation period.</p>


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<p>21:1&nbsp;<em>And I saw a new heaven and a new earth</em>:&nbsp;<em>For the first heaven and the first earth had passed away</em>- This is the situation presented in 2 Peter 3. The present system "heaven and earth" passes away at the Lord's return, and is replaced by the new one of the Kingdom age. I emphasize this because Revelation 21 is about the situation at the time of the Lord's return- and not some point 1,000 years after it. This means that the statement that "death shall be no more" (:4) is true at this point- of the Lord's return to earth and establishment of the Kingdom. If death is truly "no more" in the new system "heaven and earth", then there can be no 'mortal population' during the next 1,000 years. In other words, the theory of a Millennial reign needs to be radically re-thought, because as it popularly stands it is simply contrary to the text of Scripture.</p><p><em>And the sea was no more</em>- "The wicked are like the troubled sea, when it cannot rest" (<em><a href='B:290 57:20'>Isa 57:20</a></em>). The sea refers to nations in <em><a href='B:730 17:15'>Rev 17:15</a></em>, and as noted on <em><a href='B:730 13:1'>Rev 13:1</a></em>, to the nations immediately surrounding the earth / land promised to Abraham who gave power to the beast and Babylon system. We read later in chapter 21 of how the nations enter into the new Jerusalem- the unbelieving, ignorant world at the time of the Lord's return are given the opportunity to come enter into the city of God, where there is only a new Israel, and no national differences. So this would be explaining how the situation where there is "no more sea" / nations came about. However it may be that the point of contrast is with the fact that in the Kingdom age, the source of water will not be the sea and its role in the water cycle, but rather the water which emerges from Zion (<em><a href='B:730 22:1'>Rev 22:1</a></em>). The book of Revelation also seeks to subtly undermine the commonly accepted views of evil, by showing that all the beasts, dragons, demons imaginable are in fact not radical, free-ranging evil as many imagined both then and now, but rather under God’s very tight control; they are playing their role within His purpose, all leading towards the final end when sin and evil will be no more on earth. "The sea" was feared by the first century world, as being the source of monsters and evil. Rather than trying to argue that actually, that's nonsense- <em><a href='B:730 21:1'>Rev 21:1</a></em> instead teaches that whatever our beliefs are about "the sea", it will ultimately be no more when Christ returns.</p><p>The language of this whole section in <em><a href='B:730 21:1-8'>Rev 21:1-8</a></em> connects with <em><a href='B:290 65:1-25'>Isa 65:1-25</a></em>, concerning the establishment of the Kingdom, not after the Millennium. Heaven and earth pass away, the former (Gk:&nbsp;<em>proton</em>) things pass (:4)- the things that were once first place now pass. In <em><a href='B:730 20:13'>Rev 20:13</a></em>, the sea gives up the dead; and this is applied to the 'end of the Millennium' by those who believe in a Millennial reign. But here in <em><a href='B:730 21:1'>Rev 21:1</a></em>, "the sea" no longer exists at the start of the Lord's reign- for it is at this time that the bride meets the groom, and the Kingdom is established. Hence <em><a href='B:730 20:13'>Rev 20:13</a></em> must be interpreted as referring to some time around Christ's return; see my notes on chapter 20.</p><p>Revelation of the situation after the Millennium would surely be inappropriate, if not impossible, for us to receive in this dispensation:&nbsp;The context of Revelation 21 and Revelation 22 is set in chapter 20. The earth and heaven flee away when Christ sits on the throne, "and there was found no place for them" (<em><a href='B:730 20:11'>Rev 20:11</a></em>). This is almost quoting <em><a href='B:340 2:35'>Dan 2:35</a></em> concerning the establishment of the Kingdom, not the end of a 1000 year period. In place of this heaven and earth, a new heaven and earth appear in <em><a href='B:730 21:1'>Rev 21:1</a></em>. This is the language of <em><a href='B:290 65:17'>Isa 65:17</a></em> and <em><a href='B:680 3:13'>2Pe 3:13</a></em> concerning the second coming:&nbsp;In this context, John sees "the bride, the Lamb's wife" (<em><a href='B:730 21:2'>Rev 21:2</a></em>; <em><a href='B:730 21:9'>Rev 21:9</a></em>):&nbsp;The church is only a bride at the time of the second coming, seeing she marries Christ at the marriage supper:&nbsp;At this time, "God shall wipe away all tears from their eyes; and there shall be no more death", sorrow etc. (<em><a href='B:730 21:4'>Rev 21:4</a></em>):&nbsp;&nbsp; The church will not be afflicted by these things during the Millennium; this must refer to Christ's return. Likewise the gift of the water of life (<em><a href='B:730 21:6'>Rev 21:6</a></em>) is at the judgment at the second coming:&nbsp;The idea of former things (e.g. death, tears) passing away in 21:4 is one of many connections in Revelation 21 and Revelation 22 with Isaiah's prophecies of the second coming (<em><a href='B:730 21:4'>Rev 21:4</a></em> = <em><a href='B:290 60:20'>Isa 60:20</a></em>; <em><a href='B:290 65:19'>Isa 65:19</a></em>; <em><a href='B:730 21:25'>Rev 21:25</a></em> = <em><a href='B:290 60:11'>Isa 60:11</a></em>; <em><a href='B:290 60:20'>Isa 60:20</a></em>):&nbsp; <em><a href='B:730 21:7'>Rev 21:7</a></em> speaks of the time when the faithful believer will receive his inheritance:&nbsp;This surely refers to the judgment at the second coming (<em><a href='B:470 25:34'>Mat 25:34</a></em>):&nbsp;Revelation 22 has a number of connections with Revelation 21 which would indicate that we are to see Revelation 22 as also referring to the start, rather than the end, of the Millennium (e.g. <em><a href='B:730 22:14'>Rev 22:14</a></em>; <em><a href='B:730 21:27'>Rev 21:27</a></em>; <em><a href='B:730 2:7'>Rev 2:7</a></em>):&nbsp;"The leaves of the tree were for the healing of the nations" (<em><a href='B:730 22:2'>Rev 22:2</a></em>) is another obvious example:&nbsp; "They shall reign for ever and ever" (<em><a href='B:730 22:5'>Rev 22:5</a></em>) is the language of <em><a href='B:340 7:18'>Dan 7:18</a></em>; <em><a href='B:340 7:27'>Dan 7:27</a></em> concerning the judgment at Christ's return:&nbsp;</p>


text:
<p>21:2&nbsp;<em>And I saw the holy city, new Jerusalem, coming down out of heaven from God</em>- see on <em><a href='B:590 4:14'>1Th 4:14</a></em>. The whole prophetic metanarrative of the Bible is in many ways a tale of two cities- Babylon and Jerusalem. There are times when Babylon masquerades as Zion- a false city of God with a false Messiah leading her. Babylon / Babel was a city built to reach&nbsp;<em>unto</em>&nbsp;Heaven, in contrast to the true city of God which&nbsp;<em>comes down&nbsp;</em>from Heaven (<em><a href='B:10 11:4'>Gen 11:4</a></em> cp. <em><a href='B:730 21:2'>Rev 21:2</a></em>). And there are times when Zion in her apostasy has appeared as Babylon. But in the final conflict of the last days, these two cities will be literally pitted against each other. Natural Jerusalem will be where Babylon makes her throne (see on <em><a href='B:730 16:19'>Rev 16:19</a></em>) and will be destroyed by fire and sulphur; but then the new Jerusalem comes down upon her ruins. It was in Babylon where Nimrod first built the tower of Babel, the first organized rebellion against God; and it was there that God first entered into open judgment of flesh and humanity&nbsp;<em>en masse</em>. And it is here likewise that His purpose with sin and His true people will likewise be fulfilled. Babylon was also called Su-anna, “the holy city”. Yet “the holy city” is Jerusalem, thus making Babylon a fake Zion, although she is briefly built on the site of Zion. Herodotus says the city was square, just as new Jerusalem. We have shown elsewhere that the events of the Babylonian invasion are typical of the last days. That invasion was “the time of Israel’s trouble” (<em><a href='B:300 11:12'>Jer 11:12</a></em>), clearly typical of Jacob’s latter day “time of trouble”. We must continually remind ourselves that the Bible was written for an initial, primary audience. And we must seek to enquire what it meant for them. The primary audience of Revelation was Christians, particularly Jewish Christians, under persecution and pressure from both Roman and Jewish systems. In the decades leading up to the Jewish War and Jerusalem's destruction in AD70, there was a growing wave of nationalistic fervour which clearly dragged away many of the Jewish Christian converts. "Jerusalem" for them was the symbol of everything Jewish, it stood for their mother city, to which one always spoke of 'going up' to. The initial purpose of Revelation was to help them see that holy space has been redefined. It is "the heavenly Jerusalem" which is significant (Heb. 12:22). The city of the Lord Jesus is "the new Jerusalem", and not the old one (Rev. 3:12 "the name of the city of my God, which is new Jerusalem, which comes down out of heaven from my God... my new name"). Identity with a city was very important in the Greco-Roman world. Jewish identity was to be with the heavenly Jerusalem, and not the earthly one. Gal. 4:25,26 is clear: "Jerusalem which now is... is in bondage with her children. But Jerusalem which is above is free, which is the mother of us all". Revelation speaks of the new Jerusalem as the ultimate reality, and therefore the old Jerusalem is delegitimized, or at best obscured in significance. This was also of great comfort to those who lived through the destruction of the temple in AD70. This was the end of the world for many Jews. But Jewish Christians who had grasped identity with "the new Jerusalem" would not be fazed by it. Their 'city identity' was not with any earthly city. Likewise the preservation of the temple spoken of in Rev. 11:1,2 was to be understood as spiritual preservation of the spiritual temple, the people of God. The destruction of the literal temple would've highlighted this interpretation. Those who had grasped the spirit of Christ would not have had their faith shattered at all by the events of AD70. Whereas those who had become caught up in the spirit of Jewish nationalism would've been driven to despair as all their hopes for an immediate Kingdom of God came crashing down. But those who grasped the spirit of Revelation would have understood that in fact the "new Jerusalem" has no need of a temple at all (Rev. 21:22).  
The supreme city of identity in the Roman empire was Rome itself. And in that context, "Babylon" is presented as Rome. All that was aspired to and provided a sense of eternity and stability... is repainted as a whore about to be judged, something totally disgusting and fake. The New Jerusalem, Jerusalem "that is above", is presented as "mother of us all". There was to be a completely different locus and center for life, hope, identity and aspiration. And that in essence is true for God's people of all ages.</p><p><em>Made ready as a bride-&nbsp;</em>"The bride" is married at the marriage supper (19:7-9)- not at the end of the Millennium. Therefore this is about the setting up of the Kingdom at Christ's return. The marriage supper of the lamb is at the Lord's return, not 1,000 years after it. The same words are used in <em><a href='B:730 19:7'>Rev 19:7</a></em> about the preparation of the bride. Therefore this vision, during which it is declared that death has ended (:4), is at the Lord's return. The destruction of death is spoken of in chapter 20 as being when the 1,000 years are established mistranslated with the sense of "expired". Yet here in chapter 21, death ends at the time of the marriage of the lamb. There is thus no place for any theories of a 'mortal population' in the Kingdom of God. In the 1st century application, John&nbsp;the Baptists attempted to prepare s:w. "made ready" the bride, but this failed in that Israel crucified her Messiah (<em><a href='B:490 1:17'>Luk 1:17</a></em> s:w:). The marriage supper, the Kingdom, has been "prepared" from the beginning of the world (<em><a href='B:470 22:4'>Mat 22:4</a></em>; <em><a href='B:470 25:34'>Mat 25:34</a></em>;) and through the Lord's death (<em><a href='B:500 14:2-3'>Joh 14:2-3</a></em>). It is the bride who is not ready. The implication is surely that once the bride is "prepared / made ready", then the marriage supper begins. The preparation of the bride is through the baptism of the last converts, and the spiritual preparation of those who are baptized.</p><p>The adornment or making read is surely of good works and spiritual fruits, by which we adorn the teaching of the Gospel (<em><a href='B:630 2:10'>Tit 2:10</a></em>; <em><a href='B:670 3:5'>1Pe 3:5</a></em>). In this we see the significance of works. The Lord will marry us because we are His beloved, of His sovereign choice. But in response, we adorn ourselves as best we can for Him who has so loved us. And yet the greatest adornment is the white garments of imputed righteousness which are given to us (see on 19:8).</p>


