Revelation: An idealist-futurist reading.
Revelation 1
v1 “soon” means the vision reveals events that to some extent are “soon” for the original hearers, but the greater focus is the prophetic “soon” of Christ’s “coming” (22v6-7 ,12, 20). This is “the time” that is “near” v3, 11v18. v4-8 Implies worldwide focus not simply a preterist Judea, as Christ is ruler of “kings” pl, confirmed by the churches being throughout the world. v19 Focus is one events at the time of writing and “after this.”
THE LETTERS
Revelation 2-3
The theme is of endurance despite tribulations of trial and temptation as they battle the devil, but also Christ’s “coming” before his final return in judgment against the unfaithful. The encouragement is to persevere and “conquer” even in death and so inherit the heavenly and new creational life 3v12.
THE FIRST CYCLE
Revelation 4-5
A vision of God worshipped in heaven as Creator, and then joined by the Davidic Lion/Lamb who has “conquered” and proved himself worthy by redeeming a royal priesthood to open the scroll. He is given equivalent worship. Ezek 2v9-10 implies the scroll is prophecy of judgment, and the opening of the seals shows it contents are chapter 6.
Revelation 6
These judgments accord with those Jesus predicted in the Olivet discourse. But again, they seem to be more universal as the martyred souls in the context of the letters is surely those from the churches throughout the world waiting for judgment. The 6th seal accords with Jesus’ prediction of cosmic signs at his return. This introduces the “day of wrath” 12v18, 14v10, 15v1, 7-8, 16v19, 19v15. The 6th heralding the end means the others could be chronological in history. However, the themes of seals 1-4 seem general.
Revelation 7
Preceding the 7th seal, this is a picture of those in heaven just before the end. The context suggests this is the securing of the elect so their salvation is not thwarted by the earth/sea/tree judgments of the trumpets in chapter 8. The number is symbolic of the complete people of God. Hearing and then seeing as 5v5-6 implies the same entity, so this number is the innumerable multitude from the world. Their white robes maybe their deeds (19v8), yet washed in Christ’s blood which removes the dross so they are seen as perfect. This means they receive the honour in glory for what they did, but could not be there without Christ. The “great tribulation” means great suffering (1v9), that in context must be the judgments of chapter 6 and with them, persecution, according with Jesus’ words in Mk 13v19 about the destruction of Jerusalem. Thus the wiping away of tears in v17.
Revelation 8
The prayers accompanying the opening of the 7th seal may be those of persecuted saints crying out for justice (6v10). The imagery and trumpets echo Sinai and herald the victorious coming of the Lord, and so the end. These judgments accord with seal 6 and Christ’s prediction of the events around his return, and so seem not a recapitulation of the judgments of the whole church age but of those just before the end.
Revelation 9
With the 5th trumpet demonic powers come from the abyss to torment unbelievers on the earth. This implies spiritual rather than physical torment. But they also a have a military sense to them and are governed by the king of the bottomless pit (ie. abyss), which may hint at the coming theme of armies being raised against God’s people by Satan when he is released just before the end (11v7-8, 17v8, 20v7f). But here we see them bringing destruction on the earth.
Revelation 10
The “seal up” implies this chapter is about something in the distant future (compare 22v10, Dan 8v26. And so the 7th trumpet will be some time coming (implying again 20v7ff after the millennium). But when sounding there will be no more delay (implying there will be until then) and the mystery which is the uniting of Jew and Gentile in the gospel will be fulfilled (Eph 3). The thunders may therefore have declared more detail of what will happen at the end. That is not to be revealed. But what is, is the contents of the little scroll which like Ezekiel’s was bitter perhaps because of the severity of judgments, but sweet because God’s word (Ps 19v10).
Revelation 11
Against preterism, “the holy city” is identified throughout the book as “the new Jerusalem” which is the people of God contrasting the Babylon of unbelievers (21v2, 10, 19). This seems equated with God’s temple, of which the “outer court” seems to be the people of God on earth, and the rest the people of God in heaven. The question is whether the 3.5 years refers to a literal period or the whole church age. It is Daniel’s time of persecution, and could refer to the period in which Satan and the world’s armies oppose the church in 20v7ff. However, on balance the evidence favours this being the entire church age. 1/ This is the time of the church’s prophetic witness 11v4. 2/ Only at the end of this will the beast rise from the bottomless pit to make war on them, which accords with Satan’s release in 20v7f. So, the chapter seems a recapitulation of the entire church age. But it fits nicely between trumpets 6 and 7 because it ends with the church somehow put to death in Jerusalem for 3.5 days (again, the period of persecution) as in 20v9. (“The great city” here seems to be Jerusalem. But it is like Babylon, also described that way in chapter 19.) The sense seems to be that the saints are then seen to be raised from the dead and ascend to heaven as final judgment begins to arrive (as 1 Thess 4v16-17). And so the 7th trumpet sounds as Christ takes up his worldwide reign and judgment begins.
THE SECOND CYCLE (See appendix for an explanation of the beast)
Revelation 12
Lots to note here. The woman seems to be Israel birthing the Messiah. The dragon is Satan (v9, 20v2) who has 7 heads implying 7 individuals he is manifested in, and 10 horns, implying exercising of power through subsidiary kings. He has brought angels from heaven with him and seeks to devour the Messiah (v5, Ps 2). But the Messiah ascends and is enthroned and the woman flees into obscurity away from her land, to be nourished for the 3.5 years of the church age in chapter 11. Satan is thrown from heaven to earth by Michael and the angels. He is the “deceiver of the whole world,” but it is his accusing here that is impacted. He is cast from heaven as he can no longer speak against God’s people as they are redeemed by the lamb. So, they “conquer” as the churches in the letters are encouraged to by being cleansed through his blood and testifying about him to their mutual encouragement. No doubt, by this means people escape his deceptions. In his wrath the devil sought to destroy Israel, but she was protected, and so he then went to make war against Christians. Again, this affirms the 3.5 years of persecution start at the ascension.
Revelation 13
A beast who images Satan arises, is marvelled at, and the world worships it under the guidance of second beast in the image of Christ, but who is demonic – the false prophet. The beast is given a worldwide authority and one that means it can war against God’s people. The beast most likely represents 7 key persecuting kings and their kingdoms throughout history, 6 from Egypt to Rome, and 1 left to come.
Revelation 14
Where Mount Zion is heavenly or literally in Jerusalem, we see the redeemed worshipping God as those who follow the lamb not the beast. The three angels may then represent the three stages of the church age: The proclamation of the gospel, the declaration of Babylon’s fall, and then that of punishment to those who worship the beast and its image. v13-12 give an encouragement to those living in the time of the beast to endure and know they will rest in death. One must remember the beast can be worshipped even if currently a time when it “is not,” even if not so acutely deceived. One thinks of worshipping Rome’s emperors. The chapter ends with a picture of the Son of Man from Daniel 7 coming and executing terrible judgment on the earth.
Revelation 15
The note of God’s wrath finished implies this is not another recapitulation but the culminating expression of wrath as Christ comes to judge. We see the redeemed again praising God as these final judgments are dispensed.
Revelation 16
These are like the judgments on Egypt and come against the world who worships the beast for its treatment of God’s people. And they imply God intentionally allowing the nations to gather against his people for their final destruction. And then with the 7th bowl, the nations fall, and Babylon too, described as “the great city,” which would have been understood as Rome.
Revelation 17
We now see Babylon is the prostitute riding on the beast, which is the Satanic kingdom of the world in its major expressions. She contrasts Israel in chapter 12. She is the source of the earth’s evil and the persecution of God’s people. But the rulers will hate her. One presumes this means they will not care for her.
Revelation 18
Babylon’s destruction is detailed as culmination of the book. It is the destruction of immoral culture that has been supported by Satan’s beast-kingdom before the destruction of the entire beast kingdom and its religious counterpart at the final judgment. This would still have been an encouragement to the saints the book was written to, as it would have given them perspective as it does us: The immoral culture that so entices or grieves us will “soon” be no more. And so we should not be partakers in it.
Revelation 19
God is praised for all this, and we see we are at the return of Christ as it means judgment and the marriage of the Lamb to his bride who “has made herself ready” by her washing in his blood. This strongly suggests the riding out of Christ in judgment is equivalent to the end of chapter 20, which is followed by judgment and the Bride coming from heaven to earth. So, these are not moments separated by a millennium. So, the beast and false prophet are thrown into the lake of fire and their followers slain.
THE THIRD CYCLE
Revelation 20
We can now see this is a third recapitulation of the church age in artistic summary. Satan, who is behind the beast, is unable to deceive the nations for 1000 years. This must be from the time the beast “is not” to when it comes again. During this period there will be those who nevertheless worship the beast and receive his mark. But those who don’t and are martyred reign in heaven with Christ. This is different to the “reign forever and ever” 11v15, 22v5, implying in heaven not earth. When released Satan will gather the nations as we have seen, using the beast (19v19-20), and will be cast into the same place as it. The judgment then takes place, and any who aren’t in God’s book join the devil, beast and false prophet in fire.
Revelation 21
Known much better, we see the Bride of the faithful stored up in heaven and resplendent, coming to live with Christ on earth, with no more tribulation.
Revelation 22
After the vision of the end, it is reiterated Christ will come soon, for “the time” of judgment (11v18) is near. The point is to keep the words by separating from Babylon, and so from “sorcerers and the sexually immoral and murders and idolaters and everyone who loves and practices falsehood.”
Conclusion
Our conclusions about the beast help us see how the book worked for the original audience, encouraging endurance under persecution and separation for its idolatrous culture. But the millennial jump from the end of those persecutions under the 7th head/ruler, to the 8th just before Christ comes, means that subsequent generations remain wary that the beast might arise in their time, and careful to ensure they too endure and remain separate.
Appendix: What is the beast?
Now to give much space to decipher the beast. It is described as a “mystery” in need of explanation, and “a mind of wisdom,” signalling caution over interpretation, but also that reflection should bear fruit (Rev 17v7, 9). We’ll start with what is clear:
1. The description points us to Daniel 7, and so we should look there for interpretive help. Daniel’s beasts represent “great kings” and their kingdoms, which may have existed before their reign (Dan 7v17, 23). The sense is that the beast itself is the kingdom, with its head as a particular king (Rev 17v10). So, Daniel’s Greek beast has 4 “heads” which are the subsidiary kings and kingdoms derived from Alexander’s Greek kingdom. The horns are subsequent kings in those kingdoms who give their power to the particular head-king (Dan 7v24, 8v22). And so, each beast can be said to span the entire period the heads and horns arise. This means the beast of Revelation is most likely a great kingdom which is then reflected in 7 subsidiary kings and their kingdoms, and looks to a time when 10 kings in one of those kingdoms will serve the 7th king.
2. 17v9 tells us its 7 heads are 7 hills on which the Babylon-prostitute sits, and that is identified as “the great city that rules over the kingdoms of the earth” (17v18). This would almost certainly be understood as a reference to Rome (and not Jerusalem as preterists argue). This leads some to assume the 7 heads are 7 Roman emperors, not least because they claimed divinity. Mounce outlines various problems with this, but the key one in the text itself is that these emperors represent the same kingdom not subsidiary ones, which is the nature of the heads according to Daniel 7. Moreover, if the fourth beast of Daniel 7 is Rome as many believe, it is described very differently, although both have 10 horns.
3. Because Satan has the same number of heads and horns it is possible they are just symbolic for “perfect/complete” (7) manifestation of his rule through major rulers and “many” (10) subservient rulers. However, the details of 5 being fallen, 1 current and 1 to come, imply that at the “heads” have specific referent.
4. Much more convincing then, is Alford’s view. He notes the head-kings belong to the beast not the harlot-Rome (which they eventually turn against), and that it could not be said of Augustus and Tiberius that they are “fallen” when merely passing away in their beds. A better fit is the key “worldwide” empire-kingdoms that have explicitly sought to destroy God’s people, and presumably the key kings that led that. So, the five that have fallen are most likely Egypt (Pharoah), Assyria (Sennacherib), Babylon (Nebuchadnezzar), Medo-Persia (Artaxerxes I, or Xerxes I under who Haman sought to destroy the Jews) and Greece (Antiochus Epiphanes IV), leaving the 6th “that is” as Rome, possibly under Nero (the suggestion that the number 666 corresponds to his name is apparently not clear).[1] Others might be considered. But whereas Philistia opposed Israel, it was hardly a worldwide entity. The Phoenicians and Hittites were more so, but didn’t really oppress God’s people. Supporting the beast’s heads being these kingdoms, is (1) that the beast is a composite of the descriptions for Babylon, Medo-Persia and Greece from Daniel 7 which continue with Rome in Daniel 2 and are felled there by Christ’s kingdom, explaining why the beast “is not” until it’s resurgence (2) Dan 7v12 explicitly says his three beasts will be allowed to “live for a period of time” even after the Roman one is destroyed, explaining why Revelation’s beast would have its form, (3) Dan 10v20-21 pictures demonic “princes” of Persia and Greece fighting Michael, just as Satan and his demons fight Michael in Rev 12. (4) Isaiah 23-27 is in mind where Tyre is the harlot, the Leviathan-serpent from the sea is defeated by the Lord, and people are rescued from Egypt and Assyria (23v1ff, 27v1, 13), (5) the prophets predict each of these kingdoms as falling.
5. But just as the Greek beast represented the initial Greek kingdom, with four heads who were the four Greek kings who founded derived kingdoms, we must ask what is the initial kingdom from which these seven kingdoms derive as heads? Most likely, it is Satan’s kingdom of darkness from which the kings and kingdoms of the world derive. Revelation does lump all worldly kingdoms together as one “kingdom of the world” (11v15). And the idea that the beast comes out of the abyss supports this as the abyss is the place evil spirits and Satan are consigned (Rev 9, 20). So, when Revelation gives 666 as the number of the beast “for it is the number of a man,” it is referring to the human rulers who rule for Satan, so to speak.
6. What this brings to Revelation, is that we see the great world empires and key oppressive kings of ancient history as imaging Satan just as believers are to image and rule with Christ (12v3, 13v1). These kingdoms are therefore to be seen as Satanic in origin and expressions of his kingdom, with their immoral “culture” upheld by him. This was the case for Tyre in Isaiah 23 and Rome in Revelation 17, which is why its harlot can be said to be sitting on the beast, which is the kingdom of darkness in its various historical expressions.
7. A tension in the text is that we are told the beast “once was, now is not, and yet will come up from the abyss” (17v8), but also that the beast’s 6th head-king “is” when John was writing and is almost certainly the Roman empire represented by the persecuting emperor of John’s day. The same tension is seen in the beast being given authority for 42 months (13v5), which in context is the time the earthly members of the New Jerusalem (the holy city of 21v2, 10) are trampled (11v2), whereas we are told it will only come out of the abyss towards the end of that period. So, the idea that the beast “is not” can’t mean Satan is not active through human kings and kingdoms. Rather, it means he is not more personally present because he has not yet come out of the abyss. We might say the fuller expression of his kingdom of darkness in a particularly wicked world beast-ruler “is not” in John’s day, and would not be manifested again until a future time.
8. This helps us hugely in understanding Revelation 20 and strongly supports an a-millennial reading. The beast “once was” but in John’s day “now is not,” and yet will come up from the abyss” (17v8). This syncs perfectly with the idea that Satan was bound at the time of Christ and will only rise in the way he had before that time, just before the end. And his particular work pre Christ and at the end is one of “deceiving the nations.” But that isn’t simply keeping them from gospel truth, it is deceiving them so that they honour the beast-Satan (13v14, 12v9) and so do his bidding in oppressing God’s people (20v8). This consigning of the devil to the abyss is therefore almost certainly pictured in chapter 12 where Satan is cast out of heaven. The context is Christ’s ascension into heaven (12v5), and although details may be uncertain, the general sense is clear: “The deceiver of the world” has been vanquished (12v9), which seems to presume his deceiving is therefore curtailed in some way (as 20v3). And this victory is seen by him being cast down to the earth and “the sea” under which the abyss was said to be within Jewish thought.[2] And so, coming out of the abyss is synonymous with coming out of the sea and onto the earth (Is 27v1, Rev 13v1).
9. How then to understand chapter 12? Antisemeticsm in v15? [What needs further thought is that this suggests ch13 refers to the final persecution and so the war between Satan and the angels in ch 12 to the whole church age. But he had authority for 42 months which in ch 11 culminates with the beast coming from the abyss. In which case ch 13 pictures the beast previously manifest in persecuting kingdoms brought forth again by Satan in response to his defeat and in the guise of persecuting Rome under Nero. Alternatively, ch13 could be read as the beast in existence as the key Satanic kingdoms but at Satan’s defeat he then gives it his power and authority rather than more directly being manifest in it. But it can be said he “is not” perhaps because Nero has died and so the head of Rome remains but not the key Satanic kingdom and ruler. And the time he then “is” will be when the beast comes from the abyss when Satan is released at the end. Key is 13 is out of sea as Daniel and 17 is out of abyss. To 13, the beast that had shown itself in virtually destroying God’s people is given authority by Satan, in anger at his defeat, now to persecute the church for the 42 months of the church age. Although it’s 6th head is present in Nero, it “is not” yet in the sense it “was” of showing itself in the sort of unified and extreme hostility seen under Egypt, Assyria, Babylon, Persian threat through Haman, and the Seleucids through Antiochus. Presumably because Satan has been restrained in the abyss. But that “will be” when the beast comes out of the abyss as the place of demons in the sense of being under the control of a released Satan at the end. The point then is that the persecution of the time of Rev is historically not as bad as has been or will be.]
10. What follows is that from the time of Christ, we should not expect a king who oppresses and seems to overwhelm God’s people at the head of a world empire until the end of this age. And it is striking that Christian kingdoms are the ones that have dominated since the 1st century. God in mercy restrains the beast so that his church can grow. This is not to say that the church will be free from persecution or battling immoral culture. These things continued in John’s day when the beast “was not,” even during the kingdom of the 6th head. And the beast has authority throughout the “42 months” of the church age (Rev 11).
11. But what of the 7th and 8th heads in Revelation 17v10-13? Throughout the book, the number 7 denotes completion and the end. So, the 7 emperors view again seems not to fit, nor that it 7th meant the end of Rome was immanent. Alford suggest the 7th empire is Christendom, but though often wicked, this was hardly an oppressor of God’s people. Most likely, it is the final worldwide king (and kingdom) before Christ’s return: the “man of lawlessness” of 1 Thess 2. We are told he will remain only “a little while” which we are also told of Satan’s release at the end (20v3).
12. But 17v11 explicitly tells us that it is an 8th king that is the supreme manifestation of the beast-Satan. As the beast only has 7 heads and the 8th king “belongs to the 7” he would seem to be part of the final kingdom Satan brings into being, and perhaps born to its key king as a sort of Satanic incarnation. Verse 12 tells us at that time 10 kings will give him their power, presumably as the nations that are gathered against God’s people in 20v8-9. Beale notes the number 8 may also imply resurrection as Christ was raised on the 8th day. 13v3 tells us one of the beast’s heads had what seemed to be a mortal would that was healed. Some suggest this is playing on the myth of Nero returning after his death. It could well refer to Nero, as the description comes at a point that implies the beginning of the 42 days of the church age. The point might then be that with the 6th beast-king dying and the beast being “not,” another will arise at the end of the age. But, it is also possible that all this refers to the 7th king seeming to die and then come alive in an 8th. Being confident of what this all means now is hard, but as with other prophecies it will no doubt become clear when taking place!
13. If the 7th head is the same as the fourth beast of Daniel 7 which also has 10 horns, Daniel’s one is not Rome as is often said, but the final world kingdom, arising out of a Greco-Roman context - the bronze and iron from Daniel 2. That of Daniel 7 is certainly said to be “different” from those of Babylon, Medo-Persia and Greece, which Rome wasn’t really (Dan 7v19). And it is defeated by judgment when God’s people possess his kingdom, which fits the end of the beast in Revelation 11v15-18, 20v7-21v27. That could mean that the 8th head of Revelation is the extra 11th horn in Daniel 7 that “came up.” The sense then would be that having been a subject-king to the 7th head, this one would take charge as the ultimate king and so an 8th head, which is why it could be said to “belong to the seven” (Rev 17v11).
14. 13v11-18 suggests the beast is represented by one who is in the guise of Christ v11, and so anti-Christ and false prophet (19v20). This is an individual who draws people to the first beast, which in John’s day was no doubt the cult of Caesar. Note that it is by this means the earth is “deceived” v14, 19v20, which picks up Satan’s work in 20v3. This should make us steer clear from all religion (Christian too) that seeks to encourage an idolatrous allegiance to the state.
15. This leads finally to what we might conclude about worldly government. Although the beast is behind 7 particular kings and kingdoms, his authority throughout the church age implies he is at work wherever rulers oppress God’s people, despite the fact that Satan currently “is not,” because restrained in the abyss. Moreover, as the 7 kingdoms derive from the single Satanic kingdom of “the world,” then all unbelieving worldly government will reflect his rule to an extent. Although, if not one of the 7, these will not be as extreme. We must therefore see the oppressive wickedness of all earthly kingdoms such as the medieval Catholic Kingdoms, Islam’s Caliphate, the 3rd Reich, and Communism, as expressions of Satan’s rule and kingdom, whilst wondering as they arise whether they may be the final more extreme expression that will herald the end. And we should be wary of all human government and seek to renew and restrain it where we can.
16. Similarly, just as Tyre and then Rome were described as prostitutes, Rome sits on all 7 heads of the pan-historical expression of Satan’s kingdom even when the beast “is not,” and Babylon exists and falls just before Christ’s return. So Revelation encourages us to see all culture that sits on unbelieving world governments as Babylonian to differing degrees. It is seated on Satan’s rule and kingdom and so upheld by it. And so, we might rightly picture our own seated on the beast today, just as John pictured Rome doing so for believers then. And we should be wary of the influence of all cultures, and flee from what is “Babylonian” so as not be dragged down in its ultimate fall.
[1] https://biblehub.com/commentaries/alford/revelation/17.htm