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1.4 THE STRUCTURE OF REVELATION

‘Prepare the work without, And make it ready for thyself in the field; And afterwards build thine house.’ (Prov.24:27)

There are many different structures given by various expositors of the apocalpse.1 Some of them have good commendation; others are not worth too much consideration. Of course, an expositors view and school of interpretation will determine his structure of the book, as does this present author’s view. Nevertheless, Revelation poses a problem because it seems to have more than one determining element for the structure.

Both Nick Lunn Alpha and Omega and H.A.W. Revelation, a Biblical Approach draw attention to feast days in their expositions, but neither arrange these chronologically. If this is done then we obtain a remarkable timetable of feast days.

REVELATION CHAPTER 5: PASSOVER (Pesah)

The language of chapter 5:9-10 is that of the Passover, with the ‘Lamb standing as it had been slain’ in the midst of the throne (5:6). The Lamb opens the seals – the seals are probably a reference to being, ‘purchased unto God by thy blood’ (5:9) The blood was a token (Ex.12:13) of redemption (i.e., a sign).2 The lack of a token was also a sign of destruction for those who did not participate in the ceremony.

REVELATION CHAPTER 7: TABERNACLES (Succoth)

Alfred Edersheim has the following to say: 3

“The most joyous of all festive seasons in Israel was the ‘Feast of Tabernacles’. It fell at a time of year when the hearts of the people would naturally be full of thankfulness, gladness and expectancy. All crops had been long stored; and now all fruits were also gathered; the vintage past, the land only awaited the softening and refreshment of the ‘latter rain’ to prepare it for the next crop. But that was not all. As they looked around on the goodly land, the fruits of which had just enriched them, they must have remembered that by miraculous intervention the Lord their God had brought them to this land, and given it to them, and that he ever claimed it as peculiarly his own.”

To celebrate the ingathering of the harvest and the goodness of God’s blessing in delivering them from the bondage of Egypt and giving them the land, the people built booths or tabernacles. (Ex.23:16; 34:22) The agricultural aspect of the feast saw the addition of a water-drawing ceremony from the pool of Siloam,4 in celebration of the ‘latter rain.’5 Water from the pool of Siloam was ceremonially carried to the temple, along with palm and willow branches, where thanks to God was offered for its life giving properties and for the harvest it had caused. The feast of Tabernacles also symbolised the kingdom age, and this explains why the disciples wished to build booths after their vision of the kingdom (transfiguration Lk 9:33) and also why the general population wielded palm branches 6 when Christ entered Jerusalem (Mtt 21:8,9). The prophet Zechariah foretold the celebration of Tabernacles in the kingdom7 (Zech.14:16-20). This is reflected in the Septuagint translation, ‘Feast of Completion’ (eorte sunteleias) in Ex. 23:16. The Feast of Tabernacles followed closely after the Day of Atonement (5 days later). It took place in the seventh month (start of the Jewish New Year)8 lasted seven days, and had the number seven impressed upon its characteristic sacrifices.9

It was called : (1) The Feast of Ingathering (Ex.23:16)

(2) The Feast of Tabernacles (Lev.23:34; 43)

(3) he Feast of Completion (LXX Ex.23:16)

(4) The Feast (I Kgs.8:2; 2 Chron.5:3; 8:8,9)

(5) The Feast of Yahweh (so literally Lev.23:39)

It was associated with (a) harvest (b) rainfall – waterpouring (c) the outpouring of spirit

(d) booths (e) the eschaton (kingdom age).

Revelation chapter 7 recounts the final harvest after the sealing. The 144,000 who represent the, ‘ingathering’ have ‘palms in their hands’ (7:9) “neither shall they, thirst any more; neither the sun light on them, nor any heat.” (7:16) The saints are now protected from the elements by ‘Yahweh’s Tabernacle’, for God will, “spread his Tabernacle over them.” (R.V. 7:15) These are all allusions to the feast of Tabernacles.

REVELATION CHAPTER 8 AND 9. THE DAY OF ATONEMENT (Yom Kippur)

The Day of Atonement is intimately connected with the Feast of Tabernacles, and took place on the tenth day of the seventh month at the start of the Jewish New Year. This was the only occasion when the High Priest was permitted to enter the Most Holy place, carrying a bowl of blood to make atonement for Israel. First he had to offer incense on the golden altar so that smoke filled the Tabernacle. Then he could pass through the veil and sprinkle blood before the mercy seat seven times (Lev.16:31). The introduction to the trumpet section (Rev.8:1-6) is full of detail that belongs to the Day of Atonement ritual. The following examples are culled from Revelation; A Biblical Approach by H.A.W.10

(a) ‘Silence in heaven’ The allusion is to, ‘the whole multitude of the people praying without’ at the time of the High Priest’s entering into the sanctuary - c.p. Ps.65: 1 (a Psalm for the Day of Atonement); Hab.2:20.

(b) ‘Silence in heaven about the space of half an hour’. It is only in reference to the period that the High Priest was in the sanctuary that this detail makes sense.

(c) ‘Another angel…having a golden censer’. According to some authorities, it was only on the Day of Atonement that a golden censer was used.

(d) ‘There was given unto him much incense’. It is also asserted that an extra large quantity of incense was used on the Day of Atonement – doubtless because of Lev.16:12,13 which required that the High Priest enter into the Holy of Holies clothed (so to speak) in a dense cloud of incense.

(e) ‘That he should offer it…upon the golden altar which is before the throne’. That the altar of incense, normally separated from the Holy of Holies by the veil, should be spoken of as ‘before the throne’ probably implies that the veil has been penetrated – which things took place only on the Day of Atonement.

(f) The sounding of seven trumpets (v.6) by especially appointed priests (cp. 1 Chron.15:24; 2 Chron.29:25-28) was an integral part of the recognised ceremonial for the Day of Atonement.

(g) On the Day of Atonement the High Priest also read from the Law in the hearing of all the people, as he stood at the east gate of the priests court. To this might correspond the angel of Rev.10:2 with the little book which he imparts to John.

(h) Chapter 7:3, ‘the sealing of God’s servants’. The Jews had a strange tradition, the meaning of which is not quite clear, that on the Day of Atonement every Jew is sealed in one of three books – the book of life (Rev.5:1?), the book of death,11or another book which was to be opened on the following Day of Atonement.

REVELATION CHAPTER 11 - THE FEAST OF DEDICATION AND THE FEAST OF PURIM (Hanukkah, Purim)

The ‘Feast of Dedication’ or the ‘Feast of Lights’ (Hanukkah) was a post-Mosaic feast instituted by Judas Maccabeaus in 164 B.C., when after the recovery of Jewish independence from the Syro-Grecian domination, the Temple of Jerusalem was solemnly purified (the old polluted altar removed) its stones put on a separate place on the Temple mount, and the worship of the Lord restored. The feast commenced on the 25th of Chislev (December), and lasted for eight days. Edersheim has the following to say, “From the hesitating language of Josephus, we infer that even in this time the real origin of illuminating the Temple was unknown. Tradition, indeed, has it that when in the restored Temple the sacred candlestick was to be lit, only one flagon of oil, sealed with the signet of the high-priest, was found to feed the lamps. This, then, was pure oil, but the supply was barely sufficient for one day – when, lo, by a miracle, the oil increased and the flagon remained filled for eight days, in memory of which it was ordered to illuminate for the same space of time the Temple and private houses.12 The synagogue reading for the feast of Dedication (Hanukkah) was Numbers chapter 7 read over eight days. Numbers chpt.7 tells of the dedication of the tabernacle, when gifts totalling 2,520 shekels (2x1260) were donated by the tribes. The first Sabbath reading during Hanukkah was Zech.2:14-4:7. The themes of both readings have application to witnessing and dedicating the Temple (1260days and candlesticks). This is essentially the theme of Revelation chapter 11, the dedication (measuring) of the Temple of God (11:1) accomplished by the two witnesses (candlesticks or lampstands) miraculously sustained by the pure oil (Holy spirit) from God. (See chapter 11 of this book)

THE FEAST OF PURIM (Purim)

The name ‘purim’ was derived from the ‘lot’, which Haman cast in connection with his wicked desire (Esther 3:7. ) Purim was kept with great merriment and rejoicing, when relations were wont to send gifts one to another. Edersheim comments that it is chiefly marked by boisterous and uproarious merrymaking, even beyond the limits of propriety. The feast celebrated the Jews victory over their enemies. Rev.11:10, is a definite reference to this feast:

‘And they that dwell on the earth shall rejoice over them (the witnesses); and they shall send gifts one to another; because these two prophets tormented them that dwelt on the earth’. (Compare Esther 9:19,22)

We should also take note that, ‘These two prophets tormented them that dwelt on the earth’, this must coincide with a similar period of torment by the locust-scorpions of 9:5 – clearly this five-month period must be parallel with the witnessing. (Chapter 10 and 11 are parenthetical.) The time period between Atonement/Tabernacles (Atonement 10th of Tishri, Tabernacles 15th of Tishri), and Purim 15th of Adar, is exactly five months.13

CHAPTER 12: PENTECOST (Feast of weeks or sevens: Shabuah) AND PASSOVER

The Passover was the feast that celebrated the deliverance from Egypt and Pentecost the giving of the law 49 days (7x7) later at Sinai. Passover was also the occasion when the first wave loaf (Jesus Christ) was offered to God. This was made from barley harvested from the Ashes valley across the Kedron. The barley was thrashed in the Temple (originally a threshing floor) finely sieved and baked with oil. Frankincense was put upon it, then the loaf was waved before the Lord, and a handful taken out and burned on the altar; the remainder belonged to the priest. The ritual of reaping the barley is very significant. In order to bring out all that was distinctive in the ceremony, they first asked of the bystanders three times each of these questions: ‘Has the sun gone down?’ ‘With this sickle?’ ‘Into this basket?’ ‘On this Sabbath (or first Passover day)?’ – and lastly, ‘shall I reap?’14 the resulting loaf was waved on the 16th of Nisan.

Pentecost is inseparable from Passover, and is determined by the date of that feast. Originally an agricultural festival, this came to be a celebration of the law given at Sinai. From an agricultural standpoint, Pentecost was a feast of ‘first-fruits’ (Num.28:26). When two wave loaves (from the barley and corn harvests) were presented to the Lord.15 The imagery of Revelation chapter 12 is based on the Exodus deliverance (see chapter 12 of this book). Once again, we have reference to the, ‘blood of the Lamb’ (12:11) and to the, ‘man child caught up to God and his throne’(12:5) reflecting the nation of Israel’s experience at Mt.Sinai, which occurred at Pentecost. (See Digression - The Seventy Sevens prophesy: note 4.)

REVELATION CHAPTER 14: TABERNACLES (Succoth)

Although the first half of the chapter has allusions to Pentecost, so continuing the motif of chapter 12, the latter half of the chapter concentrates on the ‘ingathering of the harvest’ (14:14-20). The Feast of Tabernacles was the time of the first fruits of the vintage and of the oil. (Ex.23; 16; Lev.23; 34; Deut.16:13) We have two harvests in Revelation chapter 14 one is the vintage, but the other is not defined, only that it is, ‘reaped with a sickle.’ (More on this in chapter 14 of this book.)

REVELATION CHAPTER 15 AND 16 - ATONEMENT AND PASSOVER.

The theme of Tabernacles and Atonement from the previous chapter is continued into chapter 15 (both feasts are intimately linked). In verse five however, we witness a reversal of the liturgy practised on the Day of Atonement (Lev.16). The angels do not come forth to pronounce the priestly blessing upon the people, but rather to punish. Atonement can no longer be obtained by means of the blood of animals, or even the blood of the Lamb; now only the shedding of the sinners’ own blood will suffice. The earth can only be sanctified and cleansed from its iniquity through the pouring out of the seven vials, imitating the ritual of Lev.16:19. On the day of Atonement, the High priest discarded his ceremonial garb, and wore only ‘white linen’ (cp.the angels in v.6 – white linen and golden girdles). The sanctuary was filled with an immense cloud of incense (cp.15: 1) and, ‘there shall be no man in the tabernacle’ when the High Priest is making atonement (Lev.16:17) – compare 15:8, ‘no man was able to enter into the temple, till the seven plagues of the seven angels should be finished,’ (R.V.) This signifies that the saints are not able to enter the Holy of Holies (receive immortality) until the vials are poured out (see 16:17). The introduction to chapter 15 also uses the language of Passover deliverance; they sing the song of Moses and the Lamb (15:3). Psalm 118 was literally ‘the song of the Lamb’. It, with Psalm117 perhaps, was very probably the hymn sung by the Lord and his disciples at the Last Supper (Mtt.26:30), for it was part of the Paschal Hallel. Amongst connections with the sacrificial work of the Lord we also have reference in this Psalm to, ‘All nations compassed me about, but in the name of the Lord will I destroy them’. The resemblance with Revelation 15 is unmistakable. ‘All nations shall come and worship before thee; for thy judgements are made manifest’ (see chapter 12 of this book, pages 6-8) for connections between Passover deliverance and Revelation chapter 15).

In summary then, Revelation 15 introduces the vials in terms of atonement retribution (not forgiveness) – the pouring out of the vials are based on the Feast of Atonement. Passover language is also appropriate, for the saints are delivered during the penultimate vial - ‘behold I come as a thief’ 16:14-16. Just as in Egypt, the salvation of one group of people contrasted with the death of another.

REVELATION CHAPTER 19-PASSOVER.

Victory against the nations is anticipated in chapter 15, a detailed programme is unveiled in chapter 16 and the final battle of 16:14-16 is enlarged upon in chapter 19. Chapter 19 is therefore parallel with the penultimate vial. The victory of chapter 19 is done in the language and liturgy of the Passover. The vintage was trodden in chpt.14, produces the ‘wine’ that is poured out of the vials or cups of chpt.16. This is, ‘the cup of the fierceness of his wrath’ (16:19), an obvious contrast with ’the cup of blessing’, an integral feature of the Passover meal. This is the ‘great day of God Almighty’ (16:14), also called ‘the great supper of God’ (19:17) and is the time of the ‘marriage of the Lamb’(19:7 cp.16:15 – I come as a thief) and the, ‘marriage supper of the Lamb’(19:9). Jesus begins his ministry with a marriage supper (John chpt.2) and also ends his ministry with a marriage supper, both in the first century (the Last Supper) and the future – but this time an occasion of joy.

The nations drink the cup of wrath, but the saints drink the covenant symbol, new with him in his kingdom (Mtt.26: 29). This is the ‘new Passover’ instituted on, and fulfilling the typology of, the ‘old Passover.’ It is therefore appropriate that the Passover Psalms are alluded to – the great ‘Hallel’, which compromised Psalm 113-118, was recited at the Passover. Each first line was repeated till the end of Psalm 118, and the people responded to the rest.

The questions that must be answered are the following;

(a) Is the 3½ -year period literal or figurative?

(b) Is it realistic to presume that all these events will commence or end on Jewish feast days?

Now follows an attempt to answer these difficult and important questions:

(a) Before we investigate this question, it is worth examining the work done by Aileen Guilding in her book, ‘The Fourth Gospel and Jewish worship.’ In this cogently argued and studious book, she examines the relationship between the ancient Jewish lectionary system and John’s gospel. Unlike today, the Bible - or more accurately that portion known as the Pentateuch (Genesis, Exodus, Leviticus, Numbers and Deuteronomy) - was not readily available to everyone. Apart from the fact that literacy was limited, few copies existed. The Pentateuch was read aloud in the synagogue every Sabbath. This was done over a three and a half year period known as the triennial cycle.19 Her argument is that John’s gospel was specifically written for the purpose of worship, ‘a plan of the gospel for three and a half lectionary years’ (pg.47). The events in John’s gospel are all structured around feast days (like Revelation) and she shows that many of the discourses recorded in his gospel actually match the reading for the Sabbath in the Jewish lectionary system. This is not as strange as it seems, for Jesus (the word made flesh) often used the occasion of the Sabbath to demonstrate miracles or for exposition, it would be natural for him to base that on the current reading. Besides the Torah, the Jews also read the Haftarah (prophets) and a Psalm (150 Psalms cover three years). She comments that, “the Johanine ‘chronology’ is determined by liturgical rather than historical considerations” (pg.47). This may explain why, for example, John places the clearing of the Temple (John 2:13-25) at the first Passover, whereas others place it later in his ministry. Whether or not we agree with this analysis, it would make sense for our first century brethren, to read a portion of John’s gospel alongside the Sabbath Torah reading – especially if the gospel reading highlighted the true meaning of the Torah lesson. We can imagine then, how this might be done, particularly on special occasions (see the comparisons that she offers between John 14 and the Jewish readings for the new year on page 87). It seems then, that the spirit continued to use this mechanism for structuring Revelation. The answer to our question is that Revelation has probably been constructed the way it has for liturgical reasons i.e., it was meant to be read over a cycle of three and a half years of Sabbaths. We can imagine, for example, Revelation chpt.5 being read at the feast of the Passover alongside the Torah Passover readings. The question now becomes; are both John’s gospel and Revelation structured this way for purely liturgical purposes? Is this period literal? The ministry of the Lord (and the Baptist?) was three and a half years, as was the ministry of Elijah. This is the only example that we have, interpreting scripture with scripture, we have no other option but to accept this period as literal. Strong (scriptural) arguments must be brought forward to show otherwise, the present author is still waiting to be persuaded differently.

(b) Is it realistic to presume that all these events will commence or end on Jewish feast days? Scripture associates the Passover with the nation’s deliverance from Egypt, with the deliverance of Hezekiah from the Assyrian (see chpt.12 pg.5) and with our deliverance, which lest we forget, was also at a Passover. Other feasts (fasts) are always associated with clamity, the post-Mosaic fast on the 9th of Ab (5th month). This is the day before the Temple was burned by Nebuchadnezzar's army (Jer.52:12 cp. Ezk.40:1; 2Kgs.25:8), it is also the day when Herod’s Temple fell, for according to Josephus, ‘it was on the tenth day of the month of Ab, upon which it was formerly burnt by the King of Babylon’ (B.J.W.vi.4.5.). The Jews also associate the fall of Bether, the centre of the Bar Kochba rebellion, with the 9th of Ab. Some of these associations are probably legendary, but for whatever reason they all focus on the 9th of Ab. 20 The fast of the fifth month was already kept in the time of Zechariah (8:19), probably originating during the Babylonian captivity. In more modern times the nation of Israel was attacked on a feast day – the ‘Yom Kippur war’ of 1973, the enemy no doubt benefiting from the nation’s unpreparedness. Once again, scripture demands that we must take the feast days and the fast days in a literal sense.

‘but of that day and the hour knoweth no man, no, not the angels of heaven, neither the Son(R.V.), but my Father only.’ (Mtt.24:36)

This is only applicable before our Lord was glorified, now he has a status above the angels, for he bears the name of his Father. In Acts 1:7 he told his disciples, in answer to the question, ‘Wilt thou at this time restore the Kingdom to Israel? It is not for you to know the times or the seasons, which the Father hath put in his own power.’21 This implies that Jesus now knew the times and seasons (a reference to feast days) that the Father had appointed (R.V.mg.). Indeed, he must have known, for some thirty odd years later (A.D. 64), he, ‘shewed his servants things which must shortly come to pass.’ (Rev 1:1) This was in response to another question from his servants, ‘How long?’ (Rev.6:9) – How long do we need to endure this persecution? (by Nero and the Jews)22 Jesus revealed the sequence of events to his servants in the book of Revelation in a far more comprehensive manner than that of the Olivet prophecy. The first century believers would conclude that judgement on their Jewish contemporaries (and Rome) was imminent, but because of disobedience the breach of promise was activated for an indeterminate period, thus delaying the eschaton. However, once the prophetic timetable has been reactivated (at the trumpets), it should be possible for our generation to follow the events that build up to the return of Christ, it should therefore be possible to determine the terminal date of the prophecy. The commencement of these events (and therefore the termination) can only be determined by watching Israel, Bible in hand. Even then few will understand the implications of these events, and they will happen quickly.

‘None of the wicked will understand; but they that be wise shall understand’ (R.V. Dan.12:10)

To summarise

Before the resurrection Jesus did not know the date of his return. After the resurrection Jesus did know the date of his return, however, he did not tell his disciples for fear of discouraging them – they assumed he would return within their lifetime. Later (during the Nero persecution and after the deaths of Paul and Peter) the prayer, ‘how long?’ was answered by the giving of the book of Revelation. The believers now knew that, although judgement was imminent (shortly come to pass), the kingdom itself would be delayed for an indeterminate period because of disobedience. The ‘breach of promise’ ends at the trumpet section, which is contemporary with our generation. It is only this generation that will be able to fully understand the significance of end time events, for they will be alive when they occur. Once the commencement date has been determined it should be possible to sequence the events and times leading up to the return of Christ.

NOTES

1 Revelation, H.A.W., p.55.

2 Re-dating the New Testament, J. Robinson, p.227.

NOTES

1 Sir Isaac Newton in his work on Revelation. H.AWhittaker, Revelation, p.55; J.Robinson, R.N.T. pg. 227.

NOTES

1 See notes on the dating of Revelation.

NOTES

1 Time of the end H.A.W. p. 51.

2 See The Dictionary of Paul and his letters (1993), IVP, p.593.

3 Satan is restrained in the Abyss in Rev.20:3, cp. Dan.9: 24, to finish transgression. RV mg =

to restrain transgression (sin/iniquity).

NOTES

1 R.N.T., J. Robinson. See his footnote, p.221- 222

2 Hist. 65.2.3; cf Tacitus, Hist. 4.51; Suetonius, Dom.I.

NOTES

1 Initially the disciples of John the Baptist received the Holy Spirit when Paul laid his hands upon them (Acts 19:6), but recent converts (made during Paul’s imprisonment) would not yet have received the spirit.

2 John’s banishment to Patmos has not been dated; the most probable option is banishment under Nero Claudius Caesar, although the present author prefers banishment under Claudius Nero Caesar (see Acts 18:2). This may well explain why John was spared the persecution under Nero. For a full discussion see section 2 (External evidence).

3 Did removal of the spirit gifts coincide with the destruction of the Temple? Can the situation at Ephesus have deteriorated so rapidly? (64 – 57 = 7 years). For a discussion see section 3 (The situation in the early ecclesias).

4 A.D.Norris supposes that Peter is writing to the believers in Asia because Paul is already dead,Acts and Epistles, p.717. J. Robinson states the following: ‘Paul as a Roman citizen was executed (beheaded), strongly suggesting that this was a result of a separate judicial action, not of mass violence such as Tacitus describes (Neronian persecution)”. R.N.T. p.142 – although he favours Paul’s death being somewhat later than Peter’s (p.149). Peter was crucified during the Neronian persecution. Tradition says that he was crucified upside down as he thought himself not worthy to die the same way as his Lord. Cp. John 21:18, Tertullian scorp 15; Praescript 36 Adv. Marc.4.5. Acta Petra 37f; Origen apud; Euseb He 3.1.2.

5 For a full and lucid discussion regarding the date of the fire and the start of the persecution see R.N.T. p.144-146: The author demonstrates that the persecution is to be dated in the spring of 65, a year after the fire.

6 J. Robinson makes a strong case (based on Edmunson) for the dating of Hebrews after the death of Peter – see the Quo Vadis legend. R.N.T.p.214.

NOTES

1 Illuminated; Gr. photizo, Hebrews 6:4 uses the same word. Although most commentators refer the enlightenment or illumination to the baptism of the individual, it is apparent that both Hebrews and Revelation are referring to the spirit gifts, with which the early converts were endowed immediately after baptism. Those individuals who had partaken of the Holy Spirit and fallen away could not be restored. On a symbolic level, the Jewish nation had their lampstand removed (depicted on Titus’ victory arch) and the Temple ceased to be a lamp to the rest of the world (see Mtt.5: 14). See also the warning given in Lk.11: 33-36.

1 The overriding structure of Revelation is dictated by the number seven. A simplified diagram of the structure shows that after every sixth element, another series of seven unfolds (7x7):

7 lAMPSTANDS

123456

7 SEALS

123456

7 TRUMPETS

123456

7 SIGNS

123456

7 THUNDERS

123456

7 VIALS

123456

7 VISIONS

Furthermore, the seals and trumpets are subdivided into 4+3. The seven signs are in chapter 12 and 13 (the woman, dragon, man-child, Michael, seed of the woman, the beast from the abyss, the two-horned beast like a lamb). The seven thunders are to be found in chapter 14, they are the thundering voice of God and his angels. (see chapter 14 of this book). The seven visions are those of chapters 19-21 (rider on a white horse, the warring armies, the thousand years, the great white throne, the judgement, the New heaven and earth, the glory of the holy city). The reason for the 7x7 structure is obviously because the kingdom is the great Jubilee year (this corresponds with Daniel’s vision of 70x7=490). The book of Revelation also has a symmetrical structure, where one half of the book reflects the events of the second half (signs section):

FIRST HALF (trumpets)

SECOND HALF (signs section)

Chapters 6 -11

Chapters 12 - 19

Chpts. 6 – 8:1 – The seven seals

Chpts. 12 – 14 – the seven fold visions

(1) - Israel remnant sealed

(1) - Israel sealed in the forehead

(2) - The rejoicing redeemed

(2) - Blessedness of saints (chpt.14)

Chpts. 8-9 – The seven trumpets

Chpts. 15,16 – The seven vials

(1) - on the earth

(2) - on the sea

(3) - on the rivers

(4) - sun etc.

(4) - sun

(5) - darkness, scourge

(6) - Euphrates: army

(6) - Euphrates: kings

Parenthetical (chpts.10-11)

Parenthetical:

- Rainbow angel proclamation

- Frog like spirits stir to war

- Death + resurrection of witnesses

- Christ’s proclamation

(7) - Christ takes kingdoms

(7) – Armageddon and its aftermath

Another structural element, is described by E.W.Bullinger in the Companion Bible, this shows that there are seven visions ‘ in heaven’ and seven visions ‘on earth’ making fourteen visions in total. Heaven and earth are brought together in the final vision (New heavens and earth). Revelation is the book of ultimates, and within the Bible itself, Revelation is the reversal of the process began at the creation of heaven and earth with the fall of man. If Genesis is paradise lost, Revelation is paradise restored.

We have already observed that the ‘signs’ section and the ‘trumpet’ section, are in some way complementary. Peter Watkins has the following to say in Exploring the Apocalypse (pg 147):

“Careful reading reveals that the contents of the ‘signs’ section run parallel with the ‘trumpet’ section. Both sections cover the same prophetic ground, but with different emphasis. Thus they complement each other, and together give us a more comprehensive picture of things that must be hereafter.”

The present author believes this to be the correct approach. Although Revelation ‘unfolds’ consecutively certain chapters run parallel. This structure is known as progressive parallelism (see chapter 8 pg.16). The progressive parallel chapters have two major ‘keys’ in them, these being: the element of time : witnessing 1260 days, the woman in the wilderness 1260 days (or three and a half years) and the beast who reigns for a similar period of time (42 months). Such confirm the thought that some of these chapters run parallel; or, in other words, they progress together.

In summary

(1) The expositor of Revelation should have a sound structure, discerning what is unfolding and what is progressive and what runs parallel.

(2) The expositor should understand the ‘time element’ in Revelation as this is a great key to a proper exposition of the book.

(3) The expositor should understand whether the vision concerns things in heaven or things on earth.

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2 The blood painted on the doorposts and lintel had the configuration of the letter H in the Hebrew language. H(pronounced kh) this was the letter missing from Abram’s name in Genesis 15 when he received the covenant promise four hundred and thirty years previously, on the passover night! The Hebrew word for token is ’ô wth (tv> X) and the Hebrew for seal is khô wthâ m (Mtv> Ho) note the extra letter kh, both words, token – seal, are very similar.

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3 The Temple its ministry & services as they were at the time of Jesus Christ. Pages 268-287.

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4 This is the ceremony that Jesus used as an opportunity for preaching in John 7:37-41 it was the last day of Tabernacles (see v 2). For an excellent exposition see H.A.W. Gospels pgs. 379-390.

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5 The ‘former’ and ‘latter’ rain are referred to in Joel’s prophecy:

‘Be glad ye children of Zion, and rejoice in the Lord your God: for he hath given you the former rain moderately (R.V. mg. For righteousness), and he will cause to come down for you the rain, the former rain, and the latter rain (R.V. mg. a teacher of righteousness) in the first month.’ (Joel 2:23).

The latter rain, was the spring rain in April, which was the first month (Nisan) the month of the Passover feast, where the sheaf of the first fruits of the barley harvest was presented in the form of a wave loaf (Lev 23:10-14).

The former rain, or early rains, was the start of the winter season at Tabernacles; this was the feast of ingathering some seven months after Passover. This represents the final or full harvest. The former and latter rains are types of the outpouring of the spirit. The context of Joel 2:28-32 demands this interpretation. The outpouring of the spirit in the first century happened at Pentecost when teachers of righteousness (the apostles) went forth on a spirit directed preaching mission. This mission is described in Acts chpt.2 where Peter quotes directly from the prophet Joel.

We have then:

PASSOVER - CHRIST: founding of the ecclesia: wave loaf.

PENTECOST - APOSTLES: harvesting of the ecclesia: two loaves (Jew/Gentile)

TABERNACLES - CHRIST AND WITNESSES: full harvest at the end.

The ‘rain’ is then symbolic of ‘spirit gifts’ as Jesus made apparent at the ceremony of water pouring on the last day of Tabernacles. (John 7:37-41) Before the ingathering there will be a spirit gifted preaching mission (= the witnesses = the teachers of righteousness) to the nation. Furthermore, whereas the prophets had the spirit moderately, Christ had the spirit without measure after his Passover resurrection.

Once the kingdom is established spirit gifted teachers of righteousness will go forth from the throne of God to accomplish his work. This is also represented in the Language of Tabernacles:

‘a pure river of water of life,………proceeding out of the throne of God…….bearing twelve manner of fruits…….for the healing of the nations’. (Rev.22:1-2)

This river of spirit gifted ‘teachers of righteousness’ will heal the nations and, unlike Tabernacles, the harvest will not be limited to one season but will bear fruit continually all year round!

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6 While palm fronds were symbols of victory throughout the ancient world; in Egypt they symbolised length of life and life after death, in Judaism they could also suggest the Feast of Tabernacles. The historian Plutarch and his friends puzzle over the fact that the palm frond is awarded to victors at all athletic festivals. This practice was borrowed by the Romans, ca. 292 B.C., to reward victors in the Roman games; Vergil refers to palmae, pretium victoribus, ‘palms the prize of the victor’. After 293 B.C. Roman generals wore the toga palmata when celebrating a triumph. According to I Macc.13:51, palms were carried in Simon the Hasmonean’s victorious entry into Jerusalem:

‘The Jews entered it [the citadel of Jerusalem] with praise and palm fronds, and with harps and symbols and stringed instruments, and with hymns and songs, because a great enemy had been crushed and removed from Israel.’

According to Edersheim, the Sadducees understood the commandment to, ‘take you on the first day the fruit of your goodly trees, branches of palm trees….etc.,’ (Lev.23:40) to apply to the construction materials of the booths, while the Pharisees applied it to what the worshippers were to carry in their hands. (ibid. pg. 273-275) Even more curious, is the mention of Jacob celebrating, ‘Succoth’:

‘And Jacob journeyed to Succoth, and built him an house, and made booths for his cattle: therefore the name of the place is called Succoth. [= booths]’ (Gen 33:17)

This happened after Jacob was delivered from his confrontation with Esau, and is therefore a kingdom cameo. The unusual aspect is that Succoth was a Mosaic feast, but here we have Jacob celebrating a form of Succoth. Aileen Guilding, proposes in her book The fourth Gospel and Jewish worship (pg.37), that in a triennial reading cycle of the Pentateuch, practised by Jews on every Sabbath, the reading of Genesis 33:17 would fall on the Feast of Tabernacles in the first year of the reading cycle, and the reading of Deut.11:33 would be read in the third year of the cycle, again at Tabernacles. (Deut.33:13 promises rainfall and fruitfulness for obedience.)

This is a remarkable ‘coincidence’. However, the present author believes - rather than projecting the feast backwards for liturgical reasons - the feast very probably had pre Mosaic origins (like many of the feasts). Harvest feasts, after all, are very old and were celebrated by many ancient peoples. The more likely scenario is that these feasts were ‘adopted’ by God and given their true meaning. This also explains why Tabernacles is associated with so many different themes.

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7 The Feast of Tabernacles, together with the, ‘New Passover’ are probably the only two feasts to be kept in the eschaton. They will not be sacrificial in nature, for no shedding of blood is necessary. The feasts will be memorial feasts, kept with great rejoicing and thanksgiving.

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8 The month Nisan (Passover) was the beginning of months (Ex.12:2) as directed by God after the Egyptian deliverance, the Jews however, celebrate the New Year at Tishri, the seventh month. This custom was probably adopted from the Babylonians after the seventy years exile. We can suppose then that the religious year started in Nisan and the civil New Year in Tishri, just ten days before Atonement.

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9 Edersheim, ibid. pg. 276.

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10 Ibid. ,pgs.104,105.

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11 Rev 20:12.

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12 Edersheim.,ibid. pg. 235

The present author believes that the origins of this post-Mosaic feast are far earlier than Judas Maccabeus. The feast probably originated at the inauguration of the temple after the exile – which explains the similarity of the festal arrangements with Zech.4:2,3. It would be natural for Judas Maccabeus to adopt this festival, and re-institute it. It would not be the first time that political activity had been legitimised by religion.

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13 On the evening of the 13th of Adar, or rather on the beginning of the 14th, the book of Esther, or the Megillah (‘the roll’, as it is called par excellence), was publicly read as also on the afternoon of the 14th day, except in ancient walled cities, where it was read on the 15th. In Jerusalem, therefore, it would be read on the evening of the 13th and on the 15th – always provided the day fell not on a Sabbath, on which the Megillah was not allowed to be read. (see Edersheim pg.332) Significantly the witnesses are killed in Jerusalem.(11:8) [see chapter 8 & 9, page13 - fifth and sixth trumpet for a comparison between the torment caused by the witnesses and that caused by the locusts.]

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14 The ritual of reaping at Pentecost, as described by Edersheim, is reminiscent of Revelation chapter 14. It is as if in mimicry of this ritual that the angels encourage and question the Son of man.

‘Thrust in thy sickle and reap’ (14:15)

‘Thrust in thy sickle, and gather the clusters of the vine of the earth’ (14:18)

We can almost imagine the same repitior:

Angel: ‘Has the sun gone down yet?’

Son of man: ‘Yes, the sun and the air are darkened’ (9:2)

Angel: ‘Thrust in your sickle and reap’

Son of man: ‘With this sickle?’ (14:14)

‘Into this winepress?’ (14:19)

‘On this Sabbath?’ (14:13 rest from their labours)

and lastly; ‘Shall I reap?’

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15 The two wave loaves, are symbolic of the first fruits of the two harvests, Jew and Gentile, reaped in the first century at Pentecost. (Acts.chpt.2)

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16 See note 5 for the Tabernacles allusions woven into the texts. See also Isa.25:6-8:

‘And in this mountain shall the Lord of Hosts make unto all peoples a feast of fat things, a feast of wines on the lees, of fat things full of marrow, of wines on the lees well refined….the Lord will wipe away tears from all faces.’

This is the Feast of Tabernacles, when death is finally ‘swallowed up’ (cp.Isa.25:7; Rev.20:14; 21:4). The dedication of Solomon’s Temple was in the seventh month ( 1Kgs.8:2), when the house was filled with the

shekinah glory (v.10) and the people celebrate a Feast of Tabernacles lasting twice the proscribed time. (v.65) Sending the people home after the second seven. (v.66)

17 Revelation is obviously meant to have a ‘ 3½ year structure’, in keeping with the symbolism of the book, this does not however mean that we have a strictly consecutive interpretation. The Apocalypse accommodates more than one structure in order to teach us different lessons.

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18 If we calculate backwards using defective years, (354days) and inserting a leap year (385days) the commencement of the witnessing ministry is the day after the 25th of Elul. This is not a feast day, but the day when,

‘the wall (of Jerusalem) was finished’(Neh 6:15)

The building of the walls is prophetically significant for it is the commencement of building which determines the departure date of one of the ‘segments’ of Daniel’s ‘seventy sevens’ prophecy:

‘the commandment to restore and build Jerusalem’ (Dan.9:25)

From this, the date of the birth of Messiah can be determined. (See digression 11.1 the Seventy Sevens Prophecy: building the walls of Jerusalem pg.10, 11). The foundations and walls of the city have already been built by Christ (the faithful witness) and his apostles (the first century witnesses):

‘And the walls of the city had twelve foundations and in them the names of the twelve apostles of the Lamb’ (Rev.21:4)

There is however, still the matter of measuring the temple (11:1); this is done by the Lord’s future witnesses who can only accomplish their work because the, ‘wall is already finished.’. Counting forwards, and commencing 3½ days (18½ day of Adar) after Purim, when the witnesses are resurrected, brings us to the Day of Atonement! (either the 9½ day, or the 10½ day of the seventh month). This is either just before or just after the Day of Atonement (depending on whether defective years of 353 or 354 days are used). This cannot be coincidental.

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19 The encyclopaedia Judaica comments as follows: Triennial Cycle, term denoting the custom according to which the weekly Pentateuchal readings on Sabbaths are completed in a three-year cycle. The triennial cycle was practised in Palestine and in Egypt as late as A.D.1170, whereas in Babylonia the reading of the Pentateuch was completed in one year, from Tishri to Tishri. The latter became the accepted traditional custom the world over (Meg.29b; Maim.Yad, Tefillah, 13:1).

The masoretic text of the Pentateuch has 154 divisions, known as Sedarim. According to other traditions, however, the Pentateuch consists of 161 and even 175 portions (Sof.16: 10); the Yemenites divide the Pentateuch into 167. It has been suggested that the 154 – division correspond to the minimum number of Sabbaths in the triennial cycle and 161 to the maximum. The difference is due to the occurrence of festivals on Sabbaths when the regular Pentateuch portions were suspended by special Pentateuch readings appropriate to the festivals. The 175-division stems from the practice of completing the reading of the whole Pentateuch within a cycle of three and a half years (twice within seven years).

Aileen Guilding observes the following:

“Further, it is striking that the two New Testament passages which tell of the Lord’s birth, Revelation 12 and Luke 2, seem to depend on Genesis 37, Leviticus 12, and Isaiah 66, all of which are lectionary readings for Tabernacles (2nd and 3rd Sabbaths in Tishri – this is only slightly out from our table – author). Luke 2 combines ‘Mary kept all these sayings pondering them in her heart’ (compare Gen.37:11) with a reference to the law of circumcision as it is given in Lev.12. In Rev.12 the mention of the sun, moon, and stars recalls Joseph’s dream. In Rev.12:4 the dragon waits to devour the woman’s child. In Genesis 37 Jacob says when he sees Joseph’s blood stained coat, ‘An evil beast has devoured him, “a wild beast has snatched away Joseph.” (pg. 100, 101) The present author would state that such correspondence are not coincidental, however the theme for Rev.12 is that of Passover – Pentecost, and Exodus delivery from Egypt (birth of a nation, birth of the Lord, etc), this could well be explained by a reading cycle beginning in Tishri (at Gen.1:1) this would make the above, Passover readings, instead of Tabernacle readings. It is quite possible that both lectionary cycles were practised, one by the diaspora, and one by Erez Israel.

This is an immensely interesting and fruitful field for study, which will no doubt reward the brother or sister who has time and patience to devote to the theme. The triennial cycle has obviously influenced the structure of the Gospels and Revelation amongst others. The Sabbath readings also determined and structured the Lord’s preaching and healing ministry – for he was ‘the word made flesh.’. The triennial cycle probably stems from the Babylonian exile, and must have been in existence at least 280 years before Christ, for the LXX already has the Gen.33:17 reference to booths, a Tabernacles reading in the Nisan cycle. On page 63,64 are two further tables, the current table for yearly scriptural readings on the Sabbath, and a table for the readings on feast days. Although the last two tables are (relatively) modern, it must be remembered that the ordinary Sabbath reading was either supplemented or displaced by special readings on Sabbath feast days. The current table of feast day readings no doubt reflects very old traditions.

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20 According to Jewish tradition the fortress was betrayed to the Romans by a Samaritan, who showed them access to a secret entrance. This happened on the 9th of Ab, which is possible, for the Romans may have viewed this as an auspicious date.

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21 To instruct them that they must yet wait another 2,000 years would have been a major disillusionment.