Revelation Fulfilled by AD 70 Part 3 - Revelation 1-4: Parallels Between Mt. 24-25, Recapitulation, Symbolism, Theme & Rewards (Eternal Life) of the Church Given in the New Creation
Introduction:
In this installment we will focus on the fact that Revelation is John’s version of the Olivet Discourse and thus go over some parallels as well as go over some more introductory material such as the structure of the book (recapitulation), the type of genre (apocalyptic / symbolism) of the prophecy, was Revelation written to be understood(?) and the books emphasis on developing the Deity of Christ. However, the main point of this section is to show the book-ends structure of what the various churches would be rewarded with at Christ’s “soon” coming in AD 70 at the beginning of the book and how they were rewarded with those same items in the arrival of the New Creation at the “soon” coming of Christ in AD 70 at the end of the book.
Revelation is John’s Version of the Olivet Discourse
Most scholars agree that the book of Revelation is John’s version of Jesus’ Olivet Discourse in Matthew 24-25; Mark 13; and Luke 17:20-37; Luke 21. As Luke does not discuss the Great Commission in Luke 21, but seems to save it for the book of Acts and uses Acts 1:8 as an outline for the book; so, John’s main (while he does address it some in John 14) treaty on the Second Coming is found here in the book of Revelation. We encourage the reader to go through the book of Revelation and find parallels to the Olivet Discourse. Here are some I have made while noting that both are depicting the covenant curses in Deuteronomy 28 and fulfilling Israel’s “last days” prophetic material in the Son of Moses or Deuteronomy 31-32:
1) The time of wars and rumors of wars had arrived (Mt. 24:6, 7; Rev. 6).
2) The time of famine had come (Deut. 28; Mt. 24:7; Rev. 6).
3) The time of earthquakes had come (Deut. 28; Mt.24:7; Rev. 6).
4) The time for the passing of heaven and earth or the metaphorical de-creation of Israel’s old-covenant world had come (Deut. 32:22; Mt. 24:29-31; Rev. 6 & Rev. 20-21).
5) The time of persecution, blood guilt, false Prophets, and deceptions had arrived (Deut. 32:43; Mt. 24:9-11; Rev.16 – 18).
6) Apostasy was taking place (Deut. 32:5, 20; Mt. 24:11-12; Rev. 16).
7) The time for the Great Tribulation was present and about to increase (Deut. 28; Mt. 24:21; Rev. 14).
8) The Great Commission had come to an end and therefore there would be no more delay to the fulfillment of the prophecy (Deut. 32:21; Mt. 24:14; Rev. 10:6-7, 14:6-7; cf. Cols. 1:5-6, 23; Rom. 10:18, 16:25-26).
9) The time for the abomination of desolation had arrived (Mt. 24:15; Rev. 13).
10) The Judgment of the “Great City” or old-covenant apostate Jerusalem – “where the Lord was slain” (described as Babylon Sodom and Egypt) marked the time of the judgment and resurrection of “the dead” to take place (Dan. 12:2-7/Mt. 13:39-43/Mt. 24:30-31, 25:31-46; Deut. 32:32; Rev. 11:8-18-19; Rev. 14).
11) The flight and salvation of the faithful remnant from the land of Judah for the “elect” was about to take place (Deut. 32:21, 43; Mt. 24:15-22; Rev. 18:4).
12) The coming of Jesus on the clouds to save, redeem, gather, and harvest the dead among Israel and Hades had arrived (Deut. 32:21, 43; Mt. 24:30-31; Rev. 6, 11, 14, 20).
13) The judgment for breaking the old-covenant law in committing the sin of blood guilt of Israel as she persecuted and killed her Messiah and all the martyrs had arrived (Deut. 32:43; Mt. 23:31-36-Mt. 24:9; Rev. 6; Rev. 6:10-11, 17-18; 20).
14) The time of the “Great Supper” & “Wedding Supper” which consisted of feasting upon Christ and the carcass of their enemies had come (Deut. 28/Jer. 34; Mt. 24:28 – Mt. 25/Mt. 22:7/Rev. 19).
15) And of course the same time frame of fulfillment are depicted in both prophesies. These promises contained in the law and the prophets included the Second Coming, judgment and resurrection, which Jesus predicted would take place within His contemporary generation and of which John, who was writing toward the end of that generation, wrote the time of fulfillment was therefore genuinely “soon,” “shortly,” “quickly,” and “at hand” to take place (Deut. 32:20; Mt. 24:34/Lk. 21:22; Rev. 1:1; 3:2-3, 11; 22:6-7, 10-12, 20).
Date of Revelation
Concerning the pre-AD 70 date for the book of Revelation please see Mike Sullivan’s response to Dr. Simon Kistemaker in the link below and Pastor David’s messages on this subject.
Revelation 1
OUTLINE and TIME of Fulfillment of Revelation
As far as the outline for the book and the main differences between Partial Preterists and Full Preterists, Revelation 1:19 YLT and a careful examination of the Greek word mello should be observed. The book of Revelation is about present things (that were taking place in John’s day), and things that were “about to be” fulfilled (still in John’s day). There is nothing said here about the end of the millennium of Revelation 20 being an exception to these prophetic “things” or what John is given to see. Therefore, the end of the millennium was “about to be” fulfilled.
Partial Preterists such as Kenneth Gentry claim John was presently experiencing the millennium (per Rev. 1:19YLT), but then arbitrarily claims he was not “about to” see the fulfillment and close of it at the “soon” Second Coming because the creeds affirm Revelation 20 deals with an end of world history physical resurrection. In the Full Preterist book, “House Divided Bridging the Gap in Reformed Eschatology,” Mike Sullivan addresses Kenneth Gentry’s inconsistency on mello,
“It is more than arbitrary for partial preterists such as Gentry to honor Young’s literal translation of mello in Revelation 1:19 when debating Dispensationalists and Amimmennialists, but then not honor it in Romans 8:18 [or in Acts 24:15] when debating full preterists. Mello is used in the aorist infinitive in both verses. Gentry writes of mello in Revelation 1:19:
…this term means “be on the point of, be about to.” …According to Young’s Literal Translation of the Bible, Revelation 1:19 reads: “Write the things that thou hast seen, and the things that are, and the things that are about to come [mello] after these things.” The leading interlinear versions of the New Testament concur. This is surely the proper translation of the verse.[2] …when used with the aorist infinitive — as in Revelation 1:19 — the word’s preponderate usage and preferred meaning is:
“be on the point of, be about to. The same is true when the word is used with the present infinitive, as in the Rev. 3:10.[3] Unfortunately, none of the major translators cited above translates Revelation 1:19 in a literal fashion.[4]
Where is Gentry’s disappointment when it comes to translators not translating Romans 8:18 by the same grammatical standard? It is nowhere to be found, even though there are two other Greek words of imminence (apokaradokia and apekdekomai — “eagerly waiting”) within the immediate context.
At least partial preterist Gary DeMar has tried to be more consistent with a proper translation of mello in Romans 8:18. Citing Robert Young’s Literal Translation of the Bible he writes:
“Whatever the glory is it was ‘about to be revealed’…”[5]
We appreciate the honesty on properly translating mello here as “about to be revealed,” but contextually there is no ambiguity as to what the imminent manifestation of this “glory” was — the liberation of creation from its groaning and bondage, the full adoption of the sons of God, and the “redemption of the body” (vss. 18-23).” (Mike Sullivan, House Divided, pp. 120-121).
Clearly Gentry and other Partial Preterists are inconsistent on the Greek use of mello as it is played out in the book of Revelation (chapter 20), Romans 8:18-23YLT and Acts 24:15YLT.
STRUCTURE - RECAPITULATION and Parallel Structure
Closely connected with the subjects of the outline and genre of Revelation is a discussion of its recapitulation structure. Simon Kistemaker understands that Revelation is not written in chronological order but rather is structured in the Hebraic and prophetic style of recapitulation and parallelism. In other words, the book of Revelation is concerned with only ONE Second Coming in judgment and yet this same event is described in various ways throughout.
“I have chosen the cyclical method, which evinces progressive parallelism in each successive cycle and reveals new perspectives on God’s unfolding message to the church.” “…parallel sections do not necessarily follow one another sequentially; instead they give the reader different perspectives of the same teaching that finally results in a definitive climax. In other words, progress in successive parallels relates not to temporal sequence but to intensity and emphasis.[2] “The parallelism depicted in the three sets (seals, trumpets, and bowls) suggests that the writer is not presenting a chronological sequence but rather different aspects of the same events. This is even more pronounced when we notice the frequent indirect and direct references to the final judgment.
• Christ is coming with the clouds (1:7).
• Judgment for sinners is imminent, while the saints surround the throne (6:16; 7:17).
• The time for judging the dead has come (11:18).
• The coming judgment is symbolized as the Judge harvesting the earth (14:15–16).
• God’s wrath is poured out as a description of the final judgment (16:17–21).
• This description is even more vivid with respect to the rider on the white horse coming to judge with justice and to make war on his enemies (19:11–21).
• The judgment comes to its climax when the books are opened and each person is judged (20:11–15).”[3]
Kistemaker quotes G.B. Caird’s eloquent comments on the issue,
“The unity of John’s book, then, is neither choronological nor arithmetical, but artistic, like that of a musical theme with variations, each variation adding something new to the significance of the whole composition. This is the only view which does adequate justice to the double fact that each new series of visions both recapitulates and develops the themes already stated in what has gone before.” (Kistemaker, Simon J. ; Hendriksen, William: New Testament Commentary : Exposition of the Book of Revelation. Grand Rapids : Baker Book House, 1953-2001 (New Testament Commentary 20), 226).
We agree with Kistemaker that Revelation is concerned with only one coming of Christ in judgment and that it is laid out in the familiar Hebraic and prophetic style of parallelism and recapitulation from beginning to end.
Partial Preterists believe Revelation 1-19 and 21-22 were fulfilled in AD 70 because the imminent time texts and the structure of recapitulation proves this. Yet, as discussed previously, they don’t allow the time texts to apply to the judgment, resurrection and de-creation of Revelation 20 – when the reality is, that the judgment, resurrection and de-creation scene of this chapter has been recapitulated in the previous chapters already.
Revelation 1 not only provides us with when the prophecy would be fulfilled (1:1 “shortly” in AD 70), gives us an outline of the book (1:19), but also informs us what the theme is about and the kind of literature it contains.
THEME - “The REVELATION of Jesus Christ…” (Rev. 1:1)
This is not a book or prophecy about nuclear war, computer chips being implanted on our foreheads and hands, decomposed bodies coming out of the ground at the end of time, people giving flight into the air and clouds, or the world catching on fire someday while a new one takes its place! Revelation is about how all of Scripture finds its fulfillment in or “reveals” God – in the person of Jesus Christ and that this revelation is then manifested through the Church. Or as Paul so clearly states, “For all the promises of God in Him are Yes, and in Him Amen, to the glory of God through us.” (2 Cor. 1:20). For us today, Revelation is revealing to us how Jesus Christ “through us” (the Church as God’s New Creation], is to function as light and life to the nations of the world post AD 70 in the New Covenant age. Unfortunately, the true meaning of Revelation is not exciting enough for those who have placed their hopes on things which must be seen. Thus, the plethora of Futuristic commentaries on the Book of Revelation and there attended sensationalistic prophetic novels, are in essence a sad commentary on the state of the church.
Type of Genre/Literature - “He sent and SIGNIFIED it…” (Rev. 1:1)
Kistemaker in his commentary admits Revelation should be viewed through a symbolic and figurative lens,
“The conclusion we must draw is that the numbers, images, and expressions of greatness must be interpreted as symbols that present the idea of totality, fullness, and perfection. Much of John’s symbolism derives from the Old Testament Scriptures and from the ecclesiastical context in which he spent his time. Let us note that the Jewish mind of the first century received and presented information by means of pictures, illustrations, and symbols.” (Kistemaker, Revelation, Ibid., 16).
After quoting Herman Bavinck, David Chilton in his section on The Primacy of Symbolism in his commentary on Revelation correctly concludes,
“all creation is primarily symbolic” and “All creatures reflect the glory of God, and are images of some aspect or other of His nature. God’s personality is imprinted on everything He has made. The central value of anything is that it is a symbol of God. All other values and relationships are secondary.” David Chilton, THE DAYS OF VEGEANCE AN EXPOSITION OF THE BOOK OF REVELATION, (Ft. Worth, TX: Dominion Press , 1987), 32).
And again,
“Now St. John says that these things regarding the future were signified, or “sign-ified,” to him by the angel. The use of this word tells us that the prophecy is not simply to be taken as “history written in advance.” It is a book of signs, symbolic representations of the approaching events. The symbols are not to be understood in a literal manner. We can see this by St. John’s use of the same term in his Gospel (12:33; 18:32; 21:19). In each case, it is used of Christ “signifying” a future event by a more or less symbolic indication, rather than by a prosaic, literal description. And this is generally the form of the prophecies in the Revelation. It is a book of symbols from beginning to end.” (Chilton, Ibid., 32).
The Book of Revelation Isn’t Difficult to Understand
Many have despaired in interpreting the book of Revelation especially within Reformed and Evangelical circles. However, I would agree with most of what Warfield has said,
“John’s Apocalypse need not be other than easy: all its symbols are either obvious natural ones, or else have their roots planted in the Old Testament poets and prophets and the figurative language of Jesus and his apostles. No one who knows his Bible need despair of reading this book with profit. Above all, he who can understand our Lord’s great discourse concerning the last things (Matt. 24), cannot fail to understand the Apocalypse, which is founded on that discourse and scarcely advances beyond it.” (Chilton, Ibid., 31).
Since it is admitted that Revelation concerns the same eschatological events as that of the Olivet Discourse, then it should also be admitted that the Second Coming, de-creation, the great commission, tribulation, and judgment, are the “all these things” that were to be fulfilled within Jesus’ contemporary “this generation” (Mt. 24:34). Jesus in the Matthew 24 and John in Revelation, were not coming up with an entirely different set of eschatological promises separated from the predictions of the Old Testament prophets – with both affirming the time for the fulfillment of these prophets would be imminently fulfilled in their generation (Lk. 21: 20-22; Rev. 10:6-7; see also 1 Pet. 1:4-12 & 1 Cor. 10:11).
Good news - when we understand the imminent time of fulfillment (“this generation” “shortly”), the highly symbolic or apocalyptic language that is used, the recapitulation structure of the prophecy, and that it is designed to reveal who Christ and His Church are (as God's New Creation) -- the book of Revelation is NOT as difficult to understand as Futurists would portray it.
The DEITY of Christ
As I have pointed out in our study of Daniel 7:13-14 the Old Greek LXX depicts the one like the Son of Man comes on the clouds “…AS the Ancient of Days” not “up to the Ancient of Days” as other translations render the Hebrew. He is worshipped as well. The OG LXX was the “Bible” so to speak of Jesus’ day and we find here in Revelation 1:7-17 a depiction of Christ as the Ancient of Days and the “first and the last.”
Hosea and Revelation Divorce/Remarriage/Resurrection
The connections between our studies in Hosea and Revelation are these – In Israel’s last days God was going to divorce and judge OC Jerusalem/Judah in a harvest judgment, while at the same time restore her and re-marry her. As we make our way through Revelation we will pay attention to these themes (cf. Rev. 17-21). Pastor Curtis in the study link below makes a connection between the scroll being opened and OC Jerusalem’s divorce document.
Here is some material by Kenneth Gentry on the seven-sealed scroll being OC Jerusalem’s divorce decree,
“The seven-sealed scroll in Revelation 5 seems to represent a “certificate of divorce” handed down against Israel by the enthroned Judge who was seen in Revelation 4. In Scripture marriages are based on a covenant contract, so that in biblical days the Jews wrote out divorce decrees (Dt. 24:1, 3; Isa. 50:1; Jer. 3:8; Mt. 5:31; 19:7; Mrk. 10:4). The following evidence suggests that the scroll in Revelation 6 is a bill of divorce (a deeper reading of Revelation strongly compels such a conclusion).
First, Revelation emphasizes two particular women, who obviously correspond to one another as opposites, as positive and negative images: the wicked harlot (Rev 17–18) and the pure bride of Christ (Rev. 21). They correspond to the earthly Jerusalem, the place of Christ’s crucifixion (Rev. 11:8), and the heavenly Jerusalem, which is holy (Rev 21:10), as I will show in a later email.
Revelation’s drama presents the revelation and execution of the legal (Rev 15:3; 16:5–7) judgment on the fornicating harlot (Rev 17:1–19:3) and the coming of a virginal bride (Rev 21). This bride take’s the harlot’s place after a marriage supper (Rev 19:7, 9). Philip Carrington explains: “The Harlot has disappeared, the Bride is taking her place. It is impossible any longer to maintain that the Harlot means Rome; the antithesis must lie between the old Israel and the new, the false Israel and the true, the Israel that is to appear so soon as the New Jerusalem” (Carrington, The Meaning of the Revelation, 294.)
Second, the Old Testament background for this image derives from Ezekiel, John’s main source. [1]. Israel’s judgment appears in Ezekiel 2:9–10 as written on a scroll on the front and back. This corresponds perfectly with Revelation 5:1. In Ezekiel 2–9 the prophet outlines Jerusalem’s devastation, which corresponds with Revelation 6ff. In Ezekiel 16 the prophet presents Israel as God’s covenant wife, who becomes a harlot (see also Jer 3:1–8; Isa 50:1), while trusting in her beauty and committing fornication. This corresponds to John’s Jerusalem-Babylon image (Rev 18). As her jealous husband (Ex 20:5; 34:14; cp. Nu 5:14, 30), God casts Israel out and judges her for this evil conduct.
Third, following the “divorce” and the judgments flowing from it, John sees a new “bride” coming out of heaven (Rev 21–22). In Revelation’s drama, God does not take his new bride until he legally judges his current harlotrous wife. John himself presents the image of the harlot, bride, and marriage feast — we are not reading this into the text eisegetically. Thus, the divorce imagery fits the book’s dramatic flow.
The fornicating harlot’s judgment starts after the Lamb (Christ) receives the seven sealed scroll from God. God the Father turns over the judgment to Christ, who will open the scroll, thus having judgment authority committed to him (Rev 5:4–7; cp. Jn 5:22, 27; 9:39; Ac 10:42; 17:31). At his trial leading to his condemnation, Christ tells Caiaphas and the Sanhedrin that they shall see the “Son of Man coming with the clouds of heaven” (Mt 26:64). This fits well with Paul’s allegory in Galatians 4:21–31, wherein one wife is cast out (Hagar who represents the Jerusalem below) and another is taken (Sara who represents the Jerusalem above).
Recalling that Revelation’s theme is Christ judgment coming against the Jews who crucify him (Rev 1:7), we note that the leading image for Christ in Revelation is that of “the Lamb that was slain” (Rev 5:6, 12; 13:8; see also: Rev 5:8, 13; 6:1, 16; 7:9–10, 14, 17; 12:11; 14:1, 10; 15:3; 17:14; 19:7, 9; 21:9,14, 21; 22:1, 3). His blood gives victory to his people (Rev 1:5; 5:6–9; 7:14–16; 12:11; 15:2–3; 19:2; 21:9; 22:3). (Kenneth Gentry, REVELATION’S SCROLL: GOD’S DIVORCE DECREE, https://postmillennialworldview.com/…/revelations-scroll-g…/ Footnotes: 1. Ezekiel greatly influences Revelation, even providing the outline for it. See: Carrington, The Meaning of Revelation, 64).
Additional Problems for Gentry and Partial Preterism
While we agree with Gentry’s comments above, we need to remind him that per Hosea, Isaiah Matthew 24-25 and the book of Revelation -- it is at God’s divorce of OC Jerusalem/Judah and God’s remarriage and wedding feast that the resurrection of the dead is fulfilled. This necessitates that Gentry begin teaching TWO eschatological divorces of OC Israel, TWO resurrections and TWO wedding and wedding feasts to match his already confusing TWO Second Coming(s) doctrine. Selah.
Revelation 2-4
Both the imminent time texts of Christ’s Second Coming and the promise of and reception of the rewards at His coming function as “book ends” (Rev. 1-3—Rev. 22:6-7, 10-12, 20). Because futurist eschatological systems understand the inheriting of these rewards are to take place at the end of time, they understand the nature of these realities to be literal and not spiritual or symbolic of the churches union with Christ at His return. So they end up spiritualize the literal time texts away instead of analyzing how these rewards are spiritually fulfilled and applied in the New Testament. Here is a list of the rewards promised to be received in an “at hand” time frame at the beginning of Revelation and then at the end – again inseparably tied to the imminent return of Christ forming the two book ends:
1) Ephesus: Eat from the Tree of Life 2:5.
2) Smyrna:
a). Receive a Crown of Life 2:10,
b). Will not be hurt by the Second Death 2:11.
3) Pergamum:
a). Receive Secret Manna 2:17,
b). Receive a White Stone 2:17,
c). Receive a New Name 2:17.
4) Thyatira:
a). Receive Authority Over the Nations 2:26,
b). Rule the Nations with a scepter 2:27.
5) Sardis:
a). Walk with Christ Dressed in White 3:4,
b). Not be Blotted Out of the Book of Life 3:5.
6) Philadelphia:
a). Christ would keep them from the Hour of Trial 3:10,
b). Receive a Crown 3:11,
c). Christ would Make them a Pillar In His Temple 3:12,
d). Christ would cause them To Never Leave 3:12
e). Receive a New Name / New Jerusalem 3:12.
7) Laodicea:
a). Receive True Riches “Gold” 3:18,
b). Not be ashamed and unclothed but Clothed in White 3:18),
c). Receive Salve to put on their eyes 3:18,
d). Receive the Right to Sit on His Throne 3:18,
e). Receive the Right to Eat With Christ 3:20
f). Receive the Right to Sit Down on Christ’s Throne 3:21.
All of these “rewards” speak of Christ “in” and working “through” His Church (2 Cor.1:20) restoring God’s fellowship and presence to His people when He would come “in a very little while” and a “second time” to take away their sin and the curse of spiritual death identified in Adam (cf. Heb. 9:26-28; Rom. 8:18YLT; 11:26-27; 13:11-12; 1 Cor. 15:22, 26-28, 51-57). Let’s take a look at the spiritual nature of these rewards and the time frame of them being received at the end of the millennium in Revelation 20-22:12.
1). Tree of Life Revelation 2:7 / 22:2-4.
Most commentators agree that this is describing Christ Himself restoring what was lost or better yet, never achieved or accessed by Adam in the Garden. Adam died spiritually the very “day” he ate and was thus cast out of God’s presence and not allowed back in. Through Christ’s first and Second Appearing at the end of the old-covenant age (Heb. 9:26-27) “sin” has been dealt with and now God’s people can enter into God’s Most Holy Place “Tree of Life” presence. This description of the Tree of Life, Living Waters, seeing God’s Face, the healing of the Nations, and the like, are describing Christ’s union with His glorified Body – the Church, preaching the Gospel and sinners coming through faith into the City or presence of God. The Tree and the living waters of eternal life that bring healing to the Nations can be further seen in Ezekiel’s end time prophecy of the New Temple and the healing waters that would flow from it (Ezk. 40 – 48 – especially 47; cf. Isa.35:6-9 – “highway” “I am the Way…”). Paul clearly understands the millennium temple to not be a literal rebuilt physical temple during a literal thousand years, but the church itself since he quotes Ezekiel 37:27 when he says, “…we are the temple of the living God” (2 Cor. 6:16).
None of the constituent elements of Revelation 22:1-4 surrounding the Tree of Life can be seen to be taken literally in the New Testament, but rather spiritual and eternal:
a). Water of Life John.4:13-24; 7:37-38.
b). The City Hebrews 12-13:14; Galatians 4.
c). Beholding God’s light, life, glory, and face John.1, 3, 8; Jn.14:6; 1 John 1-2; 2 Cor.3-4; 1 Corinthians 13:8-12.
d). No more “curse” Galatians 3.
e). Fruit Matthew 22:43/1 Peter 2:9; John 15; Romans 6:22 – 7; Galatians 5: 22-26; Ephesians 5:9; Colossians 1:6; James 1:18; 3-5.
These rewards were already in the process of being realized spiritually through faith in Christ and through the indwelling of the Holy Spirit. For example Jesus tells His disciples that “as the Scripture has said, streams of living water will flow from within” the believer beginning at Pentecost (John 7:37-38). What “Scripture” is Jesus referring to if not Ezekiel 47? The spiritual experience of these new creation rewards of God’s presence would be further realized at His return when He established His Kingdom in the hearts of men and women within that generation (cf. Luke 17:20-21-37/Luke 21:30-32). For those who twist the EXEGETICAL FACT that Christ promised to return “shortly” and reward the Church at Ephesus (and His Body throughout the ages) of partaking of the Tree of Life we shall only rebuke their “sick” doctrine with the words of the Proverb: “Hope deferred makes the heart sick, But when the desire comes, it is a tree of life” (Prov.13:12).
2) Crown of Life True Riches “Gold” Revelation 2:10, 3:11; cf. 1Peter 5:4.
The “crown of life” is synonymous with “eternal life” in which the early church was in the process of possessing through faith in the work of Christ upon the cross and the outpouring and sealing of the Holy Spirit. But they would soon “lay hold of” of “eternal life” at His return (Romans 2:7; 1Timothy 6:19; Titus 3:7; Jude 1:21). In the book of James the crown of life would be received no doubt at Christ’s “at hand” coming (James 1:12, 5:7-9).
Eden was filled with gold and precious stones Genesis 2:11-12. In the Old Testament the tabernacle and temple were glorified with the wealth of the various nations she would conquer such as taking gold from the Egyptians. God says in Haggai 2:9, that the silver and gold belongs to Him and that the glory of the Messianic Temple will exceed anything that has gone before it. Solomon’s wealth in decorating the temple with gold to the extreme, were types of Christ and the Church. But how? Jesus taught that He was greater than the temple and Solomon Matthew 12 and yet He had no place to lay His head. Jesus was deliberately poor monetarily to communicate that the true kingdom riches resided in the spiritual realm of the heart where neither rust, moths, nor thieves could get to Isaiah 51:3-8/Matthew 6. There are some redemptive elements in Scripture that are more precious than gold and silver:
* Christ’s blood, righteousness, and wisdom is the only means by which a man can be redeemed and his soul saved from death Psalm 49; 1 Peter 1:9, 18-19; Proverbs/1 Corinthians 1:24, 30 and
* The riches of our faith in the sight of God procures this 1 Peter 1:7-12.
The gold and precious stones (Christ being the corner Daniel 2; Isaiah 28), in describing the Most Holy Place City (Revelation 21:16- chapter 22) and refers to Christ’s righteousness and Him clothing it upon His Bride as it descends from heaven to earth. At times our feelings may communicate to us that we are no more than a dirty old rock but, but the reality is, that we are a glorious precious gem and treasure in the sight of God because He has placed Christ’s fire/glory/light/and righteousness within us.
I believe the exchange between Solomon and the Queen of Sheba is a type of the exchange taking place with the believers exercising faith in Christ and Christ bestowing His righteousness and wisdom to the believer (1Kings 10:1-10). This is how the Gentile nations of the world were building up the Messianic Temple with their riches and glory in Isaiah 60. The expression of these spiritual riches can be seen in the giving of material wealth from the Gentile church to the Jewish brethren struck by a famine in the book of Acts. This was demonstrating what the building, glorifying, and raising of the new-covenant Temple was all about – faith in action through love in the building of ONE Body/Temple Jew and Gentile (cf. Psalm 112:3-10; Ephesians 2, 5:14/Isaiah 60; Acts 11:28/Acts 15/1Corinthians 16:1-4/Romans 15).
3) Will not be hurt at all by the Second Death and will cause them to never leave the gates of the city (Revelation 2:11, 3:12, 20:6, 21:8, 22:6, 14).
The first death came through Adam and it was a spiritual death that resulted in separation. Adam rejected the Tree of Life and partook of the Tree of the Knowledge of Good and Evil. The “Second Death” and “sin unto death” 1John 5:16-17 would be the result of rejecting God’s Son – THE TREE OF LIFE within the transitionary stage and within the new-covenant age about to come. Rejecting Christ’s completed salvation through His redemptive work on the cross and parousia, and seeking to be justified or accepted by God due to ones own performance or “righteousness,” is the sin of final apostasy. Jesus said this would occur in the old-covenant age in which He was ministering and in the new-covenant age or the “age about to come” (Mt. 12:32) in which we are currently living. Unbelievers do commit this sin but believers “cannot” “nor will they” because of the new birth 1 John 3:9/1 John 5:16-17. Experiencing the “second death” is a reality for those who reject Christ in this life and throughout all eternity. Christians have been preserved, protected, and thus persevere from going to or crossing over to such a place. It is impossible for a Christian to leave the Cities gates (Rev.3:12) for Christ alone has the words of eternal life (John 6:60-69).
4) I will give some of the Hidden Manna, “I will eat with him,” give a “new Name” (Revelation 2:17, 3:20, 19, 22:1-14; Isaiah 25:6-9; Isaiah 55:1-2; Isaiah 62; Matthew 22:1-14, 25:1-13; cf. John 6:27f.).
The “Hidden Manna” is Christ Himself, the “bread from heaven” (John 6:33) in which the early church began feasting upon through faith in His words. However, this intimacy would be more realized in the Kingdom when Christ would come to dwell within His people and dine with them at the wedding supper – both Jew and Gentile Matthew 8:11-12, 26:29; Luke 17:20-21; cf. also John 14:2-3, 23. Those Christian’s whom overcame in the first century did experience this reward of intimacy of feasting upon the faithfulness of their Lord and we do today as well! To confirm the “at hand” time frame of this reward of partaking of Christ at the wedding feast in Revelation 19-22, we should note that it is predicted to occur when the old-covenant city was destroyed as taught by or our Lord in Matthew 22:7 and since Matthew 25 is a continuation and recapitulation of Matthew 24 as we noted earlier, the wedding feast would occur at Christ’s return in “this generation.” Jesus coming to reward “some standing here who shall not taste of death,” “this generation,” and “Behold I am coming soon with My reward…” all answer to the same time frame Matthew 16:27-28, 24:34; Revelation 22:12! There’s only one new-covenant wedding and feast folks and Mt.22-25 and Revelation posits it within the imminent time frame of Israel’s old-covenant “the last days” period ending in A.D. 70.
The old-covenant people who once bore the name “the holy people” would be rejected for they had rejected their Messiah. A new name was now given to those who followed Jesus as their Messiah, for they were now of “the way” and the true members of the New Jerusalem and Mount Zion. In A.D. 70 the old-covenant kingdom and the names associated with that people, would be taken from them and be given in their restored form to the followers of Christ.
5) Reigning with Christ and Ruling over the Nations Revelation 2:26-27, 3:21, 20:4.
Jesus posits the millennial period with the symbolic number of a 1000 as the period of His pre-parousia in Revelation 20 indicating the period of time until He returns. In Matthew 24:34 He identifies this time period literally as a “this generation” time period. During that time frame, the first century Christians were “made alive” as “firstfruits” and “seated in heavenly places” (Ephsians 2:4-6; James.1:18; 1 Corinthians 15-16; Revelation 14). The 12 were promised that in the regeneration or resurrection they would sit on 12 thrones ruling over the tribes of Israel (Luke 22:30). At this point we need to address what the “nations” are and how exactly the Christians were ruling over them with that rule being established at the Lord’s return in A.D. 70. Since most agree that Revelation is John’s version of the Olivet discourse, perhaps J. Stuart Russell’s comments on the “nations” in (Mt. 25:31-33) being equivalent to the tribes of the land of Israel in (Mt. 24:30) have some validity.
However, at the same time we cannot miss that the Church was ruling over the Gentiles and their inclusion in the Kingdom as the gospel was being extended throughout the Roman world Matthew 24:14/Colossians 1:23). They carried and wielded the “sword of the Spirit” (Ephs. 6:17) which was the gospel slaying the unbelievers (brining an “aroma of death”). This same gospel was being used to bring to life those who were ordained unto eternal life as a sweet smelling aroma of life (cf. Matthew 10:34-42; Acts 2:5–20–40 “all nations” “this generation;” 13:48; 2 Corinthians 2:14-17; Hebrews 4:12; Colossians 1:5-27; Revelation 2:12, 16). The Church functioned as God’s Priests and Kings. Under the old covenant the Levitical Priests were in charge of “guarding” the Temple making sure no unclean thing or person entered in a similar way the flaming cherubim guarded the Garden in Genesis. The gospel and the Church served and continues to serve as God’s sword making sure no unclean thing enters the City (Revelation 21-22). God alone knows those that are His within or without the City, but it is our job to preach the word allowing it to have its aroma of life and death, and to “continue in doctrine.” Through the imprecatory prayers of the persecuted Christians in A.D. 70 the debate over who were the true children of God was once and for all decided and their persecutors/enemies were forced to bow the knee before Christ as the Son of God and before His beloved (cf. Rev. 6:10-11/Mt. 23:32-39; Phil. 2:10; Rev.3:9) whom now alone bore and bear the True name as the New Jerusalem and God’s Holy People.
Revelation 4
John was “caught up in the Spirit” to see God’s throne and enter into the heavenly unseen realm of which the earthly Most Holy Place was a type of – this was a unique hallmark experience for God’s prophets (ex. Isa. 6; Ezek. 1; Dan. 9). When they were brought before God and His divine angelic council, they now were seen to receive and now reflect God’s glory/image and were now qualified to relay His message back to whom He would send them.
Of course, there is no mention of a future (to us) pre-tribulation “rapture” here, but that doesn’t stop the Dispensational self-proclaimed TV Evangelists and “prophecy experts” from somehow seeing it in this text.
There was a door open in heaven (v. 1) – Christ is the door “I am the Door” not only of the sheep pen, but to the Most Holy Place giving access to God the Father and eternal life. The Christians had not fully entered in to the MHP (Rev. 11; Heb. 9) but would “shortly.”
The twenty-four elders may represent the combination of the Old Covenant Church or believing body (Moses and the Prophets) and the New Covenant Church or believing body (founded on the Apostles and Prophets). But most likely this is referring to the OT typological kingdom of priests in 1 Chronicles 24:1-29 that were divided into twenty-four courses consisting of 16 chief men of the sons of Eleazar and 8 chief men of the sons of Ithamar “for the governors of the sanctuary” (1 Chron. 25:5). These 24 governors and princes represented the entire priesthood of Israel, and so the 24 Elders in our text represent the Church as the royal priesthood redeemed by the blood of the Lamb and representing Him (1 Pet. 2:9; Rev. 1:6; 5:10).
Behold a throne was set in heaven (v. 2) – While the Jews and many Premillennialists seek a Davidic throne of Messiah on earth ruling from physical Jerusalem, Yeshua’s throne is in the spiritual realm – in heaven. The throne of God and of Christ is ONE (Rev. 22:1), and the restoration of the kingdom is spiritual (Isa. 9:6-7; 66:1; Acts 7:49; Lk. 1:32-33; Lk. 17:20-37).
There was seen glory like jasper and sardine stone with the rainbow. In the OT the rainbow represents God’s protection over His creation to never destroy them. Here, the rainbow represents God protecting the faithful first century churches from the hour of trial and judgment that is about to come upon the land. We have God’s promise that the New Covenant Creation will never be destroyed (Isa. 66:22; Ephs. 3:21).
The seven lamps / spirits (or early seven eyes), the four creatures, etc… - are all designed to show forth the various attributes of God and Him carrying out His purposes from His heavenly throne and council.
Concerning the crowns of gold (v. 4) - David in the OT was a type of Christ who performed not only kingly duties, but priestly duties. Since Christ unites these offices within Himself (Zech. 6:13), we are now described as kings with “crowns of gold” to rule with Him. The reigning with Christ comes after the suffering (2 Tim. 2:12; 4:1).
Casting crowns before the throne is symbolic of us not feeling worthy of wearing them and our total reliance and dependence upon Him – He even gives us the gift of faith (Ephs. 2:8-10), so everything belongs to Him and are made possible through His grace. Therefore, the gesture of giving them back or casting them before Him communicates such (4:11).
The sea of glass (v. 6) - is crystal clear depicting Christ’s reign of justice is PURE. The fact that it is a sea of “GLASS” and flat represents Christ’s rule and redemptive work produces a spiritual and inner peace that earthly kingdoms cannot give. A peace with God because of what Christ has done, and a peace with each other in the kingdom through forgiveness. The Gentile kingdoms in the OT were described as overwhelming raging waves and storms. They advanced through military might and produced no peace with God.
The four living Creatures (vss. 6-9) - are the Cherubims of the OT which functioned as guards doing the will of God (Gen. 3:24; Ex. 25:18-20). There are many parallels between these four heavenly creatures with those that are depicted in Ezekiel and his vision. There are differences as well – in Ezekiel they have wheels and here they only have wings. Perhaps since God’s first covenant creation of the Old Covenant Kingdom was earthly, they a depicted as functioning on the land, while the New Covenant Kingdom is spiritual and heavenly, they are described as having no wheels, but wings only?
Each has dominance within its kingdom – Lion (strongest), OX (strongest among the cattle), man (the most intelligent of life on earth), Eagle (most powerful among birds). The multiple of eyes – representing wisdom, intelligence, knowledge and the omnipresence of God.
The context of Ezekiel was the temple that would be built after the exile under Nehemiah and Ezra and it was to exceed in glory over Solomon’s. God is using this OT reference to develop the theme of God building a greater temple than those earthly kingdoms and placing His glorious presence within His NC people which is the New Jerusalem Most Holy Place dwelling of God (Rev. 21-22).
To read the entire 7-part series follow the links below:
Revelation Fulfilled by AD 70 Part 1 – Pre-AD 70 Dating:
https://michaelsullivan.substack.com/p/revelation-fulfilled-by-ad-70-part/comments?r=17mhb1
Revelation Fulfilled by AD 70 Part 2 – How Futurists Twist the Meaning of “Soon,” “Shortly,” “About to be” and “no more delay” in the Book of Revelation and NT Imminence in General:
Revelation Fulfilled by AD 70 Part 3 – Revelation 1-4: Parallels with Matthew 24-25, Recapitulation, Symbolism, Theme & Rewards (Eternal Life) Given in New Creation at Christ’s “Soon” Coming:
Revelation Fulfilled by AD 70 Part 4 – Revelation 5-10:
Revelation Fulfilled by AD 70 Part 5 – Revelation 11-13:
Revelation Fulfilled by AD 70 Part 6 – Revelation 14-19:
Revelation Fulfilled by AD 70 Part 7 – Revelation 20-22: