Midrash Christianity for the serious student of the Testaments and for spirited non-believers.
Midrash Christianity for the serious student of the Testaments and for spirited non-believers.
With the sounding of the seventh trumpet the book of Revelation is opened. That’s momentous. There is “wonder in heaven”. All ecclesiastical churches are astounded. There is a new child to be born. The world passes on from the old ideology and the iconic Jesus Christ to a new Jesus Christ the writings of the Ancient midrashic scribes. The world is turned inside out. But lo a great dragon appears. The institutions of society (symbolized by seven heads – last seven kings of Judah before Babylonian captivity) with ten crowns (the ten tribes of Israel) reappear to seek revenge on those revering midrash of the Ancients. A great war looms. The woman (matriarchy – life creativeness) gives birth and the child is called to the throne on high. The woman flees to the wilderness. Michael fights the dragon of literalist indoctrination. The woman nourishes the child reviving the symbolic terrestrial and celestial conjunction of “time, times and half a time” – 42 months. 3.5 years, 1260 days (half of 7, half of 2520 days).
The remnant possess the “testimony of Jesus Christ” – 12:17. The “Revelation of Jesus Christ” – Rev. 1:1 to “come Lord Jesus” – 22:18 is opening to the knock at the door. Christianity has never accepted that Revelation reveals Jesus Christ long before the Gospels. But Revelation clearly states the truth.
The Gospels written later and after the horrendous burning of Jerusalem personify a Christ completely backing up the book of Revelation – the Gospels will be covered in due time. But the time now is to reveal the Jesus Christ of the Ancient scribes.
Go, tell it on the mountain
Over the hills and everywhere
Go, tell it on the mountain
That Jesus Christ is born!
The seventh trumpet begins sounding in Revelation 11:15 and becomes even louder throughout chapter 15. The trumpet heralds the last messages as the book of Revelation is opened. It heralds “that the kingdoms of this world” are becoming “the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever” (Rev. 11:15). Good news. The book of Revelation is about to be fully opened, form is to be made permanent by the saints, and a new generation will come to a full fruition. Here, the seventh trumpet resonates chapter by chapter. This seventh alert is the final warning; everyone will pay attention as all the scripts become as plain as day. Jesus Christ’s revelation comes to each with an open mind. Just hearing the call of this trumpet will make you understand that there are no doctrines, no dogmas, and no derogatory denominations. Step by step, these three chapters are now detailed from the source only.
Wonder in heaven … woman clothed with sun, and the moon under her feet, and upon her head a crown of twelve stars … being with child. (Rev. 12:1-2)
There is a “wonder in heaven.” Unexpectedly, a woman clothed with the sun is seen with child. A new savior for the world! Birth is about to spring forth. All the old myths firmly clenched through the dark ages to the present time will turn their attention to this new tomorrow’s child. This child is about to be born and we have to move on. The structure of the Testaments is about to be disclosed.
And she being with child cried, travailing in birth, and pained to be delivered. (Rev. 12:3)
What is the birth? What is about to be brought forth? So much light shines, the sun and moon and a crown of twelve stars of intensity. It was always going to be a very traumatic experience. But wait.
And there appeared another wonder in heaven … a great red dragon, having seven heads and ten horns, and ten crowns upon his heads.… And the dragon stood before the woman which was ready to be delivered, for to devour her child as soon as it was born. (Rev. 12:3-4)
Suddenly, the opposing dark forces appear. A red dragon appears ready to devour the woman clothed with the sun and moon. Our new bambino is in danger. Jealousy is threatening, the curse of all time. This dragon has seven heads, ten horns, and ten crowns and is ready to devour the embryonic child — the same characteristics as that first beast! The dragon and the beasts of Daniel have metamorphosed into one almighty beast throughout the ages of deception and pitch darkness. A terrible beast that is much more street smart apparently surpasses the individual powers of Saul, David, Solomon, or the diverse beast of Israel and Judah. This hazardous beast has devolved from all the beasts of the past and inhabits every nook and corner. Friends, it can’t be trusted. It is absolutely terrifying and will do anything to survive. Anything is possible with the support of the power of the dragon. We will come back to it in Revelation 13:1.
And she brought forth a man-child who was to rule all nations with a rod of iron: her child was called up to God, and to his throne. And the woman fled into the wilderness … that they should feed her there a thousand two hundred and three score days. (Rev. 12:5–6)
Wow. How could we take this literally? Another child, unto us another child is born! And I recall 1260 days will the child be fed in the wilderness. Is not that the sacred and civil year eternally recurrent periods of time? And in antitype fleeing to the wilderness is this reminiscent of the John the Baptist story and the escape from Egyptian captivity.
And there was war in heaven: Michael and his angels fought against the dragon; and the dragon fought and his angels. And prevailed not; neither was their place found any more in heaven. (Rev. 12:7-8)
There is war in heaven. Can you imagine war in heaven! We thought that war on “earth” was bad enough. Michael has wings out ready to flap and a flashing sword. He challenges the dragon with seven heads, ten horns, and ten crowns! I hope Michael’s wings enable him to fly away. And remember the seventh trumpet is sounding all the way through.
And when the Dragon saw that he was cast unto the earth, he persecuted the woman which brought forth the man child … she is nourished for a time, and times, and half a time. (Rev. 12:13–14)
The dragon persecutes the woman who brought forth the man-child. Michael casts the dragon, the old servant called the Devil and Satan, out of heaven into the earth. Salvation and strength are now possible. The new baby can be revealed and the woman nourished for the symbolical time: for a time, and times, and half a time.
As the Testaments open, and the dragon persecutes the woman, this story becomes apparent to the eye of the beholder.
The serpent (Dragon) cast “out of his mouth water as a flood after the woman,… and the earth opened her mouth, and swallowed up the flood which the dragon cast of his mouth.” (Rev. 12:15–16)
The dragon has a large following in the earth, waters being the symbol of people; there were plenty of loyal patriotic followers and believers. The dragon confidently assumes that overwhelming numbers always win any battle. But the earth swallows up the flood of people supporters of the dragon. The morning light is breaking.
Dragon was wroth with the woman, and went to make war with the remnant of woman of her seed, which keep the commandments of God, and have the testimony of Jesus Christ. (Rev. 12:17)
The woman with child also has a following. The dragon prepares to make war with the woman clothed with the sun, having brought forth a new vision — the builders of a newly clarified testimony of Jesus Christ. “What will the dragon do next?” we may well ask. Will anything save the dragon if it can’t save itself?
Interspersed amongst the sounding of the trumpets are the seven angels’ messages. Each message needs contemplation with the sounding of each trumpet. The seven angels’ messages will be dealt with after the plagues. One certainly needs an intricate knowledge of the OT to fully gain the implication of John of Patmos. The book of Revelation has been beyond the scholastic endeavor of the western world and especially paganized Christianity. It is up to each person to “know thyself” to come to a fuller appreciation of the midrashic mode of thought coming to your own conclusions.
Of course the universal world is so corrupt that angels must come from the altar of heaven. There are many “angels” but only the seven released from the altar of heaven have a particular message for the apocalyptic age.
One woe is past; [and], behold, there come two woes more hereafter. And the sixth angel sounded, and I heard a voice from the four horns of the golden altar which is before God, Saying to the sixth angel which had the trumpet, Loose the four angels which are bound in the great river Euphrates. And the four angels were loosed, which were prepared for an hour, and a day, and a month, and a year, for to slay the third part of men. (Rev. 9:13–21)
One woe is past (we will cover the seven angels’ messages in future articles), and two more are to come. How many woes can we take? Did you get the first woe? If not, retrace to Revelation 8 and remember that the archetype is projected to the time the book is opened, in the evening of the Judeo-Christian age. Watch out for two more woes!
The “third part of men” signifies Jerusalem of old for her apostasy, as a pro forma exemplification (Ezek. 5:1–2). John of Patmos, in servitude, is writing to the Christian churches of future generations, indicted for enchantment with a false god and doltish behavior. The narrated old example correlates and is time independent. It retains credibility in all times and places.
The four angels (“four angels were loosed”) from the Euphrates are chosen as the requisite types. The number four depicts worldwide solicitation as an ecclesiastical Christendom was foreseen to have significant dominion. These four angels unbound the flow of waters of the Euphrates.
Waters represent peoples, and the flow becomes a large army of “two hundred thousand thousand” (Rev. 9:16). Their renewed application was turned against the Hebrew captives (the third part) who had chosen death in captivity, anathema to the story of the ancients. These blindly led captives unwittingly changed God’s (Jehovah’s) judgments into wickedness. “They have not walked in them. Therefore saith the Lord, I am against thee, and I will execute judgments in the midst of thee in the sight of the nations” (Ezek. 5:8). In Babylon, the Hebrews had Bel the sun god and Merodach the god of war, so they were oblivious to the fact that Babylon had an “assembly of great nations” (Jer. 50:9) against them. The large army (unbound waters) spontaneously attacked “the third part of men.” OT stories are only narratives, but many of the scenes are gross. All types become individual experiences, fables for our edification for distant application.
Revelation 9:17–21 concerns the awesome scene that follows in the eternal conflict. In apocalyptic language, there were men on horses. These men had breastplates of fire, jacinth, and brimstone. Note the colors there — red, blue, and yellow — the colors of a ferocious fire. The heads of the horses were like the heads of lions. They were strong. Their mouths belched fire, smoke, and brimstone, making for quite a formidable army. By this consuming fire, these emancipating words, the abominations of sanctimonious sectarianism were annihilated.
The power of the horses was in their mouths and their tails, for their tails were like serpents. This fortified armor covered them from front to rear. Jeremiah writes that the Lord God of hosts said, “I will make my words in thy mouth fire, and this people wood, and it shall devour them” (Jer. 5:14). Revelation continues to accumulate types in amazing pictographic sequences.
“And the rest of the men which were not killed by those plagues yet repented not of the works of their hands, that they should not worship devils, and idols of gold, and silver, and brass, and stone, and of wood: which neither can see, nor hear, nor walk: Neither repented they of their murders, nor of their sorceries, nor of their fornication, nor of their thefts.” John in the revelation of Jesus Christ is saying that the same denial is a hallmark of the dark ages preceding an apocalyptic epoch.
We are now about to hear the final trumpet that continuously sounds right through the next few chapters of Revelation. You may need the volume turned down as the message is not one that pleases our narrow literal minded.
John of Patmos forecast a long period of darkness. John was always addressing the larger aspects – the four types of personality, blood, fire, hail, bitterness. Jesus Christ’s “Revelation” was always at the extremities, abstract but very real, which John called the “Word of God”. John used the words “Jesus Christ” and “come Lord Jesus” but never as an individual. He spoke aesthetically, using multiple midrashic examples, without any knowledge of the later Gospels to come – Gospels which were a personification of the John’s abstract divinity of societal formation – the marriage of the feminine and masculine which was completely devoid at that time.
John was always optimistic that advance would conquer the retrograde belligerent, construction surpassing destruction, Light over Darkness. But John had patience. He knew he would not see it in his lifetime.
And the fourth angel sounded, and the third part of the sun was smitten, and the third part of the moon, and the third part of the stars; so as the third part of them was darkened, and the day shone not for a third part of it, and the night likewise. (Rev. 8:12)
Once again the tags of the trumpeter have to be synchronised.
Darkness — what better way to set forth the meaning of a terrible plight that had engulfed the nation? Death and hell, hail and darkness! Was this blindness a configuration borrowed from the OT library, showing us the similarity of John’s vision of circumstances to bygone ages? Turn to the book of Joel.
Joel, a nom de plume, uses an invasion of locusts to convey the aggressiveness of Greek and Syrian forces that attacked Judah. Implemented by Antiochus Epiphanes, this assault upon Judah was seen as a punishment to God’s people for transgressing the law of love, the law of liberty.
Judah had become a kingdom of drunkards (Joel 1:5) — not literal drunkards, no doubt. The scriptural world is a world of symbols. Drunkards, from shikkôwr, derived from shâkâr, means “influence.” Simple people were conditioned, or trained, to have a certain reflex response. The “influence” was persuasive, mandated by authority. Drunkenness defied the understanding that all are intrinsically free. Each individual had the chance to offer novelty, a sacrifice enabling community and cosmological cohesion. Otherwise, the world would remain in total darkness, a predominant warrior mentality.
Conditioning is also an affront to concept. God, in creating likeness in consciousness, challenged the world to reach a higher plateau unknown to the world of corporality. The attainment of conceptual thought, this amazing momentum driver, must forever be reverenced. This moment was when our God rested in the knowledge that good or bad could be distinguished. As we faithfully apply this wonderful gift, we also rest. Will we, through love, contribute to and partake in tranquil personification, firmly seated, at a higher altitude?
As with antitypes and archetypes, more than one type embraces predicament or elevation. Of course, it must be multiple types, expansive, with complexity. Certainly, the plagues of Egypt, hail and darkness, played a big part in sensing the fourth trumpet. Joel’s report that, “the sun and moon shall be darkened, and the stars shall withdraw their shining” captures why the fourth trumpet sounded a warning of total darkness. The writers, in retrospect, observed Judah, a very small kingdom surrounded by the Grecian army and turbulent races. This is a picture of gloom and darkness, such darkness that we find it difficult to comprehend although it is all around us. All the one-time lights of heaven are now out, having departed to the grotto of despondency. The supposedly avowed had to combat such dejection.
The time of hopelessness, reported by Joel, is the time when apostate Jews joined with Antiochus Epiphanes to plunder the temple and exterminate loyal Jews, the ascenders. Emblematic drunkenness had influenced Jews, and they were depicted as, “an host … that by reason of transgression … cast down the truth to the ground” and together with Antiochus Epiphanes “practised, and prospered” (Dan. 8:12, confirmed in 1 Macc. 1:11–15).
Ask yourself why this age of total gloom of the fourth trumpet is mentioned in Revelation’s portrayal of Christianity’s road to ruin. Have we been deceived even to a greater extent by an aura of abundance and supernal theology that is aberrant to the teleology of natural cosmology?
The book of Daniel prophetically noting powers that ruled in the days of post-exilic Judah, tells of the rough goat, the king of Grecia (Dan. 8:21). Then the kingdom divided, and later a king of fierce countenance stood up (Dan. 8:2–3). This was Antiochus Epiphanes (1 Macc. 1:7–10). Daniel emphasizes that Antiochus Epiphanes’s exploits triumphed only with the help of renegade Jews. “And his power shall be mighty, but not by his own power: and he shall destroy wonderfully, and shall prosper, and practise, and shall destroy the mighty and the holy people” (Dan. 8:24). Is this the portrait that the revelator recalled in the fourth trumpet?
“In those days went there out of Israel wicked men, who persuaded many, saying, Let us go and make a covenant with the heathen that are round about us: for since we departed from them we have had much sorrow. So this device pleased them well. Then certain of the people were so forward herein, that they went to the king, who gave them licence to do after the ordinances of the heathen: Whereupon they built a place of exercise at Jerusalem according to the customs of the heathen” (see 1 Macc. 1:11–15). Applying this to the apocalyptic age was John’s motivation of total recall. Have Christians, a woman in all her glory, betrayed these texts for notoriety and possibly recognition?
There is a repetition of Bible texts (Daniel and 1 Maccabees) in the fourth seal section with “beasts of the earth” and drunkenness (Joel) or darkness (Rev. 7 in the fourth trumpet). These were sourced from the same types, showing the parallel lines of thought in the two visions in vastly separated circumstances. Have we been offered a compromised, mutated version of interpretation?
Enough said about the typical darkness that came to Judah of old. The parallel with Revelation appears to be clearly set out for consideration. But what age is Revelation revealing, and is preaching the mystery of Christ revealed?
With the seven seals open the teachings of ecclesiastical literalism become bitter – call me not Naomi but Mara (bitterness). The creative spirit at the turn of the millennium became bitter (Mary) to the increase (Joseph) in the tyrannical reign of the Pharisees and Sadducees (Massacre of Innocents). The population wanted a Messiah, like Hezekiah (Wonderful, Counsellor, Immanuel), Cyrus the anointed who saved the population from Babylonian captivity, or Judas Maccabees – the Rock and everlasting. But as the legions ran to the cliff there was no redemption for their compromising leadership. John of Patmos saw institutional religiosity dominating a very long deep dark age. His nation had repeatedly experienced enslavement; mourning and finally resurrection after centuries of time and time again. John of Patmos knew the powers to be would continue … he saw seven wayward churches and had something against them all. The Ancient scribes had a philosophy of governance unlike any other surrounding nation. John projected this into a futuristic apocalyptic age when the community of the world came to perceive the water that they had drunk was not quite the truth.
And the third angel sounded, and there fell a great star from heaven, burning as it were a lamp and it fell upon the third part of the rivers, and the star is called Wormwood: and the third part of the waters became wormwood; and many men died of the waters, because they were made bitter. (Rev. 8:9–11)
John, constantly referring to the old pattern for authenticity, is quoting the likes of Isaiah 14:12. “How art thou fallen from heaven, O Lucifer, son of the morning! how art thou cut down to the ground, which didst weaken the nations!” John is struggling to understand how the message of scripture has been lost and knows the book has closed on many occasions and been opened just a few times during Hezekiah’s reign, Daniel’s time, and not again until that of Paul.
Son of the morning from Hebrew shâchar infers morning light. How art thou “cut down” from gada infers fallen. This personification, the fall of Lucifer, is long forgotten being overwhelmed by our selective interpretation. John was highlighting prescriptions that inevitably would take hold in the age of Christendom.
In Revelation, burning “as it were” a lamp, this one-time “great star” was a counterfeit, a ploy, a décor, of absolute distraction. Yes, Wormwood came with lies and weakened the nations. These peoples and nations are ecclesiastical or pastoral in the kernel of the Patmos fugitive’s dissertation — the so-called insiders, proclaiming a false gospel message.
Weaken in Isaiah 14:12, from châlash, means “overthrow” or “cause decay.” Nations, from gôwy and root gệvâh, means massing. Figuratively speaking, it described the formation of warmongering warriors likened to a troop of animals or a flight of destroying locusts. Hence, the word gôwy is referring to how the diligent nations were constantly threatened by Gentile, heathen people, described from the word gôwy. Wormwood represents those who had little to no regard for others. They failed to appreciate the merit of any constructive advancement by a pedagogical type, antitype and archetype instructive, as recurring ensamples for admonition and societal progression.
Yes, the fallen angel, Wormwood, made many souls bitter, even the “fountains of water,” the source of “life,” the preachers, became bitter. And many men died of their bitter waters. “Many men died.” They died from apo or apothnēskē, meaning, “separated or departed from the true church.” These are the ones we see locked into a frail version.
Oh, my people! Jeremiah wrote God will arise. “They be all adulterers, an assembly of treacherous men … They proceed from evil to evil … They will deceive every one … and will not speak the truth … Shall I not visit them for these things?” (Jer. 9:2–9). Therefore thus saith the Lord of hosts, the God of Israel, “Behold, I will feed them with wormwood, and make them drink the water of gall” (Jer. 23:15). Every sprouting idea gravitates to becoming a burden. It is tempting to abandon virtue; “they sin more and more, and have made them molten images of their silver” (Hos. 13:2). These idols are “nought,” good for nothing, worthless, born of conceit, and judgmental showpieces. This is the trumpet’s version of “a famine in the land.”
It’s time to move to the next trumpet. Let’s hope Louis is ready to play, “What a Wonderful World” and maybe we will see the best of times.