The Open Midrash Book of Revelation – Alpha to Omega – Verse by Verse

Archetype: Revelation — Disclosure of a Different Jesus Christ

All commentators have been bewildered by the book of Revelation, and no reasonable explanation has ever been offered for two thousand years. Mystery of mysteries! Experts, professing greater insight, have failed to see its composition. However, it is reliant on OT admonitions. Readers sense that there is more to the KJV version than we are currently told. It cannot be an indecipherable ramble. We have linked the Testaments, and this is the last challenge outstanding. The preaching of Christ comes from the least likely abode, Nazareth. It cannot come from establishment. Once the light shines, Revelation sparkles. Once we have the unique preaching of Christ as the tool of conquest, unencumbered implications can be drawn. Some will deny any new interpretation. Many will cling to the old, literal way. Some progress to a higher promised land.

We have now arrived at the last book of the Testaments, and the book is about to be opened. Never will it be closed again. Never will it be unfathomable. This is the moment that the patient, saintly scribes have long awaited.

As we go through Revelation verse by verse, the structure emerges like a new day dawning. The opening words, “The Revelation of Jesus Christ” (Rev. 1:1), cast the entire work far beyond selective Christianity, and the synoptic Gospels are seen anew and refreshed.

Whether it is the messages, seals, trumpets, plagues, or beasts of Revelation 13, type needs to be nailed for every verse. All of Revelation is based on a great consolidation from all earlier texts. As such, we have to briefly trace each type. Revelation is a book of wheels within wheels, precept upon precept, and examples for admonition. It defines and measures the perfect Jerusalem. The implications are left to the reader to ponder and to nurture. If it is in error, move on, retain patristic traditions, or rejuvenate your belief. Hope is forever built upon.

So let’s begin a concise Revelation, giving just enough depth, breadth, and height to spark the reader into inquiry. Hold on; be seated and steadfast. Let faithfulness leaven. Enter your house for rest. The walls of Jericho have been encompassed, tumbling down. You are called back to enter Jerusalem. Do not sleep for the time has come. Be fortified. Grasp the baton and run the race of life. Shine, shine, shine!

Chapters 1–4: Address to Seven Churches of Asia Minor

Revelation is a book of ultimate prophecy. In opening the book, one draws upon types, metaphors, and allegories. Each participant has the right to make a decision on interpretation. The fulfillment is to be a global awakening. It can happen only at a special time, when all the factors of the Testaments can be perceived in total. The world up to modernity has struggled with institutionalized churches of the most high down to the local denomination. The opening of Revelation blows away the clouds to let the rays of sunshine into the heart and soul.

Every verse of Revelation is symbolic, drawn from the waters of time, predicting an apocalyptic age when we are finally called out — “Come out of her my people.” This book covers the archetypical, not an immediate age following the synoptics but an age to come in what the Western mind calls latter Judeo-Christianity. We have transgressed great periods of time in types (first temple era), stretching from the beginning of recorded life (second temple era) through Babylonian captivity to the establishment of a national state after the victorious Judas Maccabees. We went further to antitype, the messianic fulfilment in the struggle against the Pharisees and Sadducees. After two thousand years of painstaking research and doctrines and theories of every persuasion, these types are not recognized as built infrastructures of the Testaments. Thus, the book of Revelation has remained closed and the saints have been tormented.

Are we ready to move on? It is not a matter of leaving the Testaments but leavening the texts in alignment with the ancients’ order of priesthood. The apocalyptic age begins with the ending of the age of deception, when the tables are overturned, when Lazarus is brought back to life, and when the betrayal ends. The cock has crowed twice. Don’t let it crow a third time. Here is your chance to join the saints’ message of ethics, morality, and unrestricted Creation going forth.

All the symbolic end churches are immediately rebuked. Each is told that it has not done quite right. The churches fail. We are about to move on. The churches can’t adjust to the address. The misdemeanor gets worse the longer the lecture is denied. After twenty centuries have passed, the book has not been opened. The seven churches, representing the prime number 7, are not divisible, covering all denominations. We are thrown off guard by the rebuke. It is not focusing on external powers; it is not judgmental. It focuses on our mythos, our very spiritual governing bodies, now called by us Judeo-Christianity. The rebuke causes a few scarlet to purple faces:

  • Ephesus: “left thy first love” (Rev. 2:4)
  • Smyrna: “I know the blasphemy of them which say they are Jews” (Rev. 2:9)
  • Pergamos: “I have a few things against thee” (Rev. 2:14)
  • Thyatira: “thou severest … Jezebel … seduce … to commit fornication, eat things sacred to idols” (Rev. 2:20)
  • Sardis: “not found thy works perfect before God” (Rev. 3:2)
  • Philadelphia: “I have set before thee an opened door”; “behold I come quickly” (Rev. 3:8)
  • Laodiceans: “neither cold nor hot … thou art lukewarm” (Rev. 3:15-16)

The Knock at the Door: Revelation 3:20

We are then told to open the door: “Behold I stand at the door and knock: if any man hear my voice, and open the door …” (Rev. 3:20). Knock, knock, and knock!

You are welcomed to supper. “To him that over cometh will I grant to sit with me at my throne, even as I also overcame” (Rev. 3:21). We are all invited to sit by a throne. We are all to be overcome by the apocalyptic message, which is about to be given from the pages of this book.

The churches of modernity’s failure to prize open the book has held back the Apocalypse, the final revelation, and the resurrection. But the knock is loud, and silence follows the knocking. All is to be changed.

Behold, “A Door Was Opened”: Revelation 4:1

The message is clear: “I will show thee things which must be hereafter” (Rev. 4:1). Immediately, the throne appears. Four and twenty seats, the protectors of heaven, give allegiance. Are we going to worship him that liveth “for ever and ever”?

So be seated, be sturdy, and be steadfast. Here are the messages to the churches of modernity.

How long will it take to dawn on us? Follow the Supplementary Index (SI) of Revelation.

First Angel’s Message: Revelation 5:1-2 — Book with Seven Seals

This is the first angel’s message: “And I saw in the right hand of him that sat on the throne a book written within and on the backside, sealed with seven seals. And I saw a strong angel proclaiming with a loud voice, Who is worthy to open the book, and to lose the seals thereof?” (Rev. 5:1–2). The answer is, “The Lion of the tribe of Judah, the Root of David” (Rev. 5:5). In this dispensation, the Lion of Judah is called “the Comforter” (John 16:7).

The book has been closed, sealed, and never made explicit, as selective literalism replaced the pedagogical. Isaiah reports in judgment upon Jerusalem’s (the church’s) hypocrisy, saying, “The vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith I cannot; for it is sealed” (Isa. 29:11). This statement indicates that wrongful interpretations have been passed down through the centuries.

All is delusion, deception, and falsification. Contemporaneous interpretations have been a multitude of lies. Only abracadabra has attempted to say what is in a closed, sealed book. To just say, “Jesus saves” is belittling, disparaging, and condescending. Until the book is opened, the revelation of Jesus Christ cannot be made. The truth given to date is an aberration completely derisive of the contents.

But the scribes realized that one day, the misty fog blocking our senses would disperse. Welcoming is the morning dew, bluer is the sky, and fresher is the wind. Angels of joy are about to descend. “Be Still, My Soul,” and “Father, We Come to Thee”, are my favorite gospel melodies espousing the pending message.

First Seal: Revelation 6:1–2 — White Horse

Four beasts from round about the throne open the first four seals. The throne embraces the four points of the compass, a worldwide phenomenon the likes of which have never been seen. See Ezekiel’s vision in chapter 1 — “heavens were opened” (Ezek. 1:1) — setting up this type. John says, “And I saw when the lamb opened one of the seals.… And I saw, and behold a white horse: and he that sat on him had a bow; and a crown was given unto him: and he went forth conquering and to conquer” (Rev. 6:1–2 – emphasis added):

  • White horse”: White comes from the Greek lĕukainō, meaning “light.” Light shines and is illuminating, representing creativeness. The full potential is about to be unleashed. The white horses in Zechariah 6:6 go forth from between twomountains of brass after “the black horses … go forth into the north country.” The white horses go to Jerusalem. “Thus saith the Lord, I am returned unto Zion” (Zech. 8:3). The white horse returns to Zion in Revelation. Obviously something is pending. White horses are returning home.
  • “Bow”: Bow is from the Greek tŏxŏn /tiktō and means “to produce as a seed,” “bring forth as a mother delivers a child.” Bow in Hebrew is qesheth, in the sense of bending. The bow in the cloud was a token indicating a covenant between God the Maker and the earth. Humanity would always be delivered from a flood of violent, fighting warriors bent on destroying all. The bow of Revelation is paramount to a new covenant.
  • Crown”: Crown from stĕphanŏs means “a symbol of honor.” The rider is Faithful and True. Note that the word is not faith but faithful. There is no faith to behold, only embodying faithfulness. Crowned, from the Hebrew atar, is to encircle, encompass for attack and protection. There is no cowering as life’s possibilities are infinite. “What is man that thou art mindful of him? and the son of man, that thou visitest him? For thou hath made him a little lower than the angels, and has crowned him with glory and honour” (Ps. 8:4–5; Heb. 2:6), for the antitypical borrowing that brings it to today. “To day if ye will hear his voice” (Heb. 4:7).

It is important to note that in qualifying the symbols of the book of Zechariah, a book that records, “in the second year of Darius,” Revelation is drawing on types for the archetypal application. We all learn from types all of our lives, whether it be poetry, drama, books, or stories. The archetypal application occurs when the book is opened. To this day, the book has not been opened, but now, “To day, after so long a time; as it is said, Today if ye will hear his voice, harden not your hearts” (Heb. 4:7).

The coming of the white horse, the new covenant, and a crown predicates a great awakening. A cultural metamorphosis is about to engulf.

The type is drawn from Zechariah (written around 520 BC down to Grecian times). The time quoted for the white horse is when, “I have bent Judah for me, filled the bow with Ephraim, and raised up thy sons, O Zion against thy sons, O Greece” (Zech. 9:13). Zechariah quotes, “So they weighed for my price thirty pieces of silver (Zech. 11:12),” “his feet shall stand in that day upon the mount of Olives” (Zech. 14:4), “What are these wounds in thine hands?” (Zech. 13:6). All this is not a prerecording of a NT Christ. It is of events of old. NT types recirculate duplicating images from times of old. Revelation replicates them, giving it intense flavor for the apocalyptic age. It is now recurrent — the bells are ringing again with the opening of pages deep inside the Judeo-Christian age when a new Bible interpretation awaits judgment by all who hold the secret book — nearly everyone.

Second Seal: Revelation 6:3–4 — Red Horse

And when he had opened the second seal, I heard a second beast say, Come and see. And there went out another horse that was red: and power was given to him that sat thereon to take peace from the earth, and that they should kill one another: and there was given unto him a great sword. (Rev. 6:3–4)

The red horse is a biblical brand in the OT found in the book of Zechariah. In apocalyptic times, we see a man riding again on a red horse and he stood among the myrtle trees. Behind him were red horses, speckled (strong bay), and white. Myrtle trees had a part in the Feast of Tabernacles way back in Nehemiah 8:14–15, so here again is the constant system of rejuvenation. The interpreter has to see the components — red horses and myrtle trees—to gain insight into the interpretation.

The angel that talked to Zechariah said, “I will shew thee what these (horses) be” (Zech. 1:9). The man who stood among the myrtle trees answered and said, “These are they whom the Lord hath sent to walk to and fro through the earth. And they answered the angel of the Lord that stood among the myrtle trees, and said, We have walked to and fro through the earth, and behold, all the earth stoodeth still, and is at rest.” The horses are all kinds of people.

In Zechariah, it is in the time of the rule of Darius the Mede, and the Jews are returning from Babylonian captivity to rebuild Jerusalem and their culture. Interference and delays in rebuilding Jerusalem are graphed in Ezra and Nehemiah. The Jews are promised a leader, Zerubbabel, and Jerusalem is to be finally restored.

Zechariah, in chapter 6, reiterates the vision of the horses, enhancing the narrative. This is very important to John, the revelator, as he looks forward to archetype in the latter days of Christendom. Zechariah provides a token formula for us — “To day.”

There were red, black, white, and grisled and bay horses. They came out from between two mountains of brass, Media and Persia (the extant powers). The angel told Zechariah, “These are the four spirits of the heavens, which go forth from standing before the Lord of all the earth.” “The black horses … go forth into the north country” (Zech. 6:6). This was despite being warned to “flee from the land of the north” (Zech. 2:6). “Then cried he (the angel) and said, Behold, these that go toward the north country have quieted my spirit” (Zech. 6:8). Black horses characterize those who persisted with obtrusive, rebellious, captive hearts. Everyone can point the finger.

In symbolism, the north country illustrates an opposition to the south — the Negeb, southern Judah, including Jerusalem. In the old, the north represented Babylon. But in Revelation, it points at Christianity’s Babylon. The hearts and minds of those who went to the north country were Babylonian predisposed.

Now we return to the four chariots with horses coming out from Media and Persia. The white horses go forth after the black go forth into the north. But the white horses do not follow the black horses.

The book of Zechariah opened with an early mold of post-exilic Jerusalem. The book soon transcends several centuries, as prophetic books do. In long-since desolated Jerusalem, restored and reasonably peaceful, disaster strikes. These are the days of the Greek rule, and many Jews have apostatized. They have joined the ranks of Antiochus Epiphanes to plunder the temple and exterminate the faithful, steadfast citizens of Jerusalem.

Here, God sends a “valiant man” to deliver Israel. The savior was Judas Maccabees, son of Mattathias of Modin, an Ephramite. And he went forth, conquering and to conquer. Here is the white horse and his rider, Messiah; Faithful and True is Judas Maccabees. The white horse, in the days of the kingdom of the Jews, was in Judah; hence the horse is mentioned in Zechariah 1. The grisled horses also go forth toward the south country (Zech. 6:6). The bay sought to walk to and fro through the earth. So they did (Zech. 6:7).

The book of Zechariah commences with the rider of the red horse already in Jerusalem, standing among the myrtle trees. That is where he stayed to help the conqueror, and he is not mentioned as going anywhere in Zechariah 6.

The black horse does not appear in Zechariah 1. His rider is going to Jerusalem’s northern enemy and this black horse rider had nothing to offer.

One has to have an appreciation of Zechariah and reorder this to Revelation chapter 6’s last days pending the great Apocalypse, which was very distant in time. The space would be global, with many horses to ride. And a lot of images would be transposed from local to ultimate.

However, before returning to Revelation, an important question must be answered. Why was the rider of the red horse standing among the myrtle trees in the post-exilic Jerusalem? He was waiting for his bride. We, likewise, in our post–Judeo-Christian society are waiting for the Testaments to be opened. Enlightenment will be like the bride coming to the wedding feast. You are invited to the coming wedding.

Post-captive Jerusalem was the capital of the kingdom of the Jews. A new era was dawning. The man under the myrtle trees represented the new kingdom. His older brother was a personification of the pre-captive kingdom of Judah, or the last seven kings of Judah. The older brother had died of apostasy. But his wife, the people of Judah (the woman, the enabler), was taken captive to Babylon.

Now the Jews were returning to Jerusalem. These people, figuratively speaking, were to be the red horse–rider’s bride, according to the ancient descriptive law: “If brethren dwell together, and one of them die, and have no child, the wife of the dead shall not marry without unto a stranger: her husband’s brother shall go in unto her, and take her to him to wife, and perform the duty of an husband’s brother unto her. And it shall be, that the born first which she beareth shall succeed in the name of his brother which is dead, that his name be not put out of Israel” (Deut. 25:5–6). You can see how each story has its place, its home. Judah had died, having been taken captive. A new birth was required from the kindred and wife of the deceased. Revelation’s trumpets sound and call for a rebirth of a revitalized Judeo-Christianity, as we also stand among our myrtle trees.

Soon there would be a wedding, a great atonement or reconciliation, followed by the Feast of Tabernacles in the season for plowing and sowing, perennially. A new Jerusalem, the city of peace would be reborn. This celebration initiates the new rule, the Davidian prodigy redeemed. Presented here is Revelation’s type of, “the marriage supper of the lamb.” And Revelation 22:16, states, “I am the root and offspring of David.”

The vivid portrayal of the four horsemen in Revelation, seen in brassy statues, is a parody of the churches’ having theologically gone astray, in the wrong direction. Let us not err. The Bible has never been opened and is not something simply learned by rote. Revelation’s four horses have to be drawn out of Zechariah’s Grecian episode and transmogrified to the time when the book is opened. So the horsemen of late Christendom gallop similarly when it comes to finding the truth of the superlative. Though not judgmental, the four seals are introspective, asking each of us to examine our own feelings and knowledge and the correctness of our ideas. A great inspiration battle springs forth. Minds chatter, What is the book about? The battle takes peace from the earth as the conflict intensifies. Where can type be found? “Think not that I am come to send peace on earth: I came not come to send peace but a sword” (Matt. 10:34). And it is written, “They should kill one another.” Again, the gospel narrative is inscribed. “I am come to set man at variance against his father” (Matt. 10:35-36). All great change comes with upheaval, a great intellectual controversy about to be debated.

There was given to the rider on the red horse a great sword. With this powerful weapon he could help the trustworthy in their struggle. The sword, from machaira, is an instrument of war, or judicial punishment used against the defiant deceivers. The sword of the Spirit is the, “Word of God”, the word of probity, compassion, justice, and mercy.

The second seal reveals storm clouds forming on the horizon. Peace is taken from the earth, and people kill one another. Accepting the God of creativity is just too out of the box.

There is a mass of detail behind each seal needing careful consideration as we peep into this apex of masterworks. Be very patient.

Third Seal: Revelation 6:5–6 — Black Horse

And when he had opened the third seal, I heard the third beast say, Come and see. And I beheld, and lo a black horse; and he that sat on him had a pair of balances in his hand. And I heard a voice in the midst of the four beasts say, A measure of wheat for a penny, and three measures of barley for a penny; and see thou hurt not the oil and the wine. (Rev. 6:5–6)

Throughout the OT, the overarching message to ancient Israel and Judah was the condemnation of the worship of idols: “Turn ye not unto idols, nor make to yourselves molten gods” (Lev. 19:4). This message is a main theme steadily drummed into all by the books. Nothing is to be melted into a molten image. With the nation regressing, visible images of invisible doctrines become false exegesis.

Ezekiel described irrelevancies as idolatry. Time and time again, only to be delivered by a wave of uprightness, God’s peculiar people habitually slid into meaninglessness; described as abominations, whore mongering, divinations, sorceries, lies, or soothsaying. Uprightness, steadfastness, and faithfulness were personified by a merciful, forgiving leader. The judges were an example. They were personifying types, real-life beings. In Hebraic terminology, this incessant decline was known as “that curse of the flesh.”

This is the incident when talking about the “black horse.” Zechariah 6:6 reports, “The black horse went forth into the north country,” with north coming from tsaphon, which means “hidden, unknown, darkness.” North symbolizes a dark power; repressiveness; opposed to the south, the Negeb, Judah. According to Zechariah 6:8, “Those that go toward the north country (darkness) have quieted my spirit.” No messianic revival happens during the opening of third seal; it is all very black and mysterious. In a country where men loved darkness rather than light, there was no nourishment, only a pair of balances in the hand of the black horse rider. This confirms a kind of great famine in the land, a void of sustenance, and a lack of creation as the storm gathers strength.

The man with the balances in his hand is cunning and deceitful. Israel and Judah are represented as Ephraim in Hosea 12:7–8, where the balances are found “in the hand,” that phraseology being the deliberate parallel in John’s recollection. In Hosea, the saying is, “He is a merchant (Canaan), the balances of deceit are in his hand: he loveth to oppress” (Hos. 12:7). And Ephraim self-accusingly said, “Yet I am become rich, I have found me out substance: in all my labours they shall find no iniquity in me that were sin.” Intellectual stimulus was charmed by self-glorification and self-importance as the shadows of darkness covered the land. John, in a vision, saw this arrogant condition recurring. “I am rich, and increased with goods, and have need of nothing” (Rev. 3:17), boasted the Laodiceans, tokening Christianity’s denominations’ failure century after century.

In these words the cry is heard, “Awake, ye drunkards, and weep; and howl, all ye drinkers of wine, because of the new wine; for it is cut off from your mouth” (Joel 1:5). “Be ye ashamed, O ye husbandmen; howl O ye vine dressers, for the wheat and for the barley; because the harvest of the field is perished” (Joel 1:11). In the language of a portrait, their judgment is given. “Behold, the days come, saith the Lord God, that I will send a famine in the land, not a famine of bread, nor a thirst for water, but of hearing the word of the Lord” (Amos 8:11–12). All will be weighed in the balances at the time of opening.

However, we leave the end of the third seal with the eternal flicker of light: “and see thou hurt not the oil and the wine” (Rev. 6:6). The servants of God are never to be stifled. There are always a few whose appetite is for the ancients’ message.

Oil was for lighting lamps as well as for anointing the light-bearers. The wine was to be kept for the celebration of the victory of the saints who are called to the marriage supper of the Lamb and his wife.

Revelation is a one-step-at-a-time book. Each seal brings to our attention the recall of particular OT and NT stories. Each opening seal needs time to ponder, consider, and digest. Don’t rush.

Fourth Seal: Revelation 6:7–8 — Pale Horse

 And when he had opened the fourth seal, I heard the voice of the fourth beast say, Come and see. And I looked and behold a pale horse: and his name that sat on him was Death, and Hell followed with him. And power was given unto them (or to him) over the fourth part of the earth, to kill with the sword, and with hunger, and with death, and with the beasts of the earth. (Rev. 6:7–8)

These fourfold calamities (sword, hunger, death, and beasts) were promised to ancient Jerusalem. Revelation draws the lesson from the time of Ezekiel but projects it into the reign of late Christendom. “The elders of Israel had set up their idols in their heart, and put the stumbling block of their iniquity before their face.” “So will I send upon you famine and evil beasts, and they shall bereave thee; and pestilence and blood shall pass through thee; I will bring the sword upon thee” (see Ezek. 5:5–17 and 14:1–23).

The “pale horse” comes with four curses. This is a very grim picture. To begin, the word pale is from chlōrŏs and means “greenish,” the same as the “green” grass mentioned later with the first trumpet. The rider is bringing maledictions to those who are verdant, inexperienced, or naïve — those who make no effort to understand anything. That’s most of us, unfortunately. The word chlōrŏs is derived from chŏlē, a female Christian name. So the seal is clearly directed at the churches of our dispensation. A female name is used as woman is symbolic of the life-giver. The pale horse is used to bring punishment to those who have blindly and without question or effort accepted maxims. His rider’s name is Death, and hell followed with him.

The writers of the seals proceed to relate the four torments — sword, hunger, death, and beasts. Why four? Four illustrates the four points of the compass, meaning global, “the four winds of the earth.” This seal reveals a worldwide judgment within ecclesiasticism. But those outside ecclesiasticism are also caught up in the web. No one escapes scrutiny:

  • “Sword”: This sword is a counterfeit. It is not the word of the Spirit of God, the God of true, wise determinations. Coming from the word rhŏmphaia, meaning “saber” or “cutlass,” it is a very malicious, ravaging weapon, spitefully triumphing over torpidity, or those who have ignored the spirit of progress. It is very dramatic!
  • “Hunger”:From limŏs, hunger is a scarcity of sustenance for the soul. The previously mentioned famine (third seal) has intensified. There is a longing for the food of mercy. Is it genuine? Isaiah vividly assigns the following: “Now go, write it before them in a table, and note it in a book, that it may be for a time to come forever and ever: That this is a rebellious people, lying children, children that will not hear the law of the Lord: Which say to the seers, See not; and to the prophets, Prophesy not unto us right things, speak unto us smooth things, prophecy deceits.” Is this the food that the “green” grass will accept? “Therefore this iniquity shall be to you as a breach ready to fall, swelling out in the high wall, whose breaking cometh suddenly at an instant” (Isa. 30:8–13).
  • “Death”:Literal death means permanent cessation. Death is loss of intellectual life. John is writing in the spiritual sense. It is interesting to consider OT quotes regarding life and death in the flesh. The ancient writers are exemplifying the imperishable life. They uplift the food of the Spirit that the faithful hand to others. As they ingest their gift and develop, they in turn offer renewed sustenance. This is everlasting life. But death — how is death presented in the OT? Many quotes could be given, but a two shall suffice: “For in death there is no remembrance of thee: in the grave who shall give thee thanks?” (Ps. 6:5) and “Consider and hear me. O Lord my God: lighten mine eyes, lest I should sleep the sleep of death” (Ps. 13:3; see Ps. 115:17, Eccles. 9:5–6, 10).

Ezekiel has much to say concerning death, mainly using the word pestilence in a vision of the fourfold punishment brought upon Jerusalem. Ponder the reason this calamity befell Jerusalem, for this is our exemplar. Today those professing godliness are the corresponding part of ancient Jerusalem, being tied to the essence of susceptible conformity.

Cogitate in more detail on Ezekiel’s words of warning, for they are important. Think about this:

The elders of Israel … Son of man, these men have set up their idols in their heart, and have put a stumbling block of their iniquity before their face: should I be enquired of at all by them? … Every man of the house of Israel that setteth his idols in his heart, and putteth before his face, and cometh to the prophet; I the Lord will answer him that cometh according to the multitude of his idols; That I may take the house of Israel in their own heart, because they are all estranged from me through their idols. Therefore say unto the house of Israel, Thus saith the Lord God; Repent and turn yourselves from your idols; and turn away your faces from all your abominations (Ezek. 14:1-6).

Can vulnerable ecclesiasticism refresh and be born again? Or is it going to stay passively where it is?

For thus saith the Lord God; How much more when I send my four sore judgments upon Jerusalem, the sword, and the famine, and the noisome beast, and the pestilence, to cut off from it man and beast? Yet behold therein shall be left a remnant that shall be brought forth, both sons and daughters: behold they shall come forth unto you, and ye shall see their way and their doings: and ye shall be comforted concerning the evil that I have brought upon Jerusalem, even concerning all that I have brought upon it. And they shall comfort you, when you shall see their ways and their doings, and ye shall know that I have not done without cause all that I have done in it, saith the Lord God (Ezek. 14:21-23).

We are looking for the remnant in the end of days. We have to find that remnant, the great survivors, and it must come from freethinkers who are willing to consider all propositions.

  • The “beasts of the earth”: These are a similitude of the two beasts described in Revelation 13:1 and 13:11. Revelation is saying that the former beasts in kind will arise again in the end times before the new age. They are types, metaphors, and parameters for archetypal application.

The initial, typical “beasts of the earth” vision was taken from OT Bible history and from prophetically written in Daniel 7–9 concerning the kings and kingdom of the pre-exilic, pre-Babylonian captivity. The second, a beast with two horns, is again referring to Jewish governance of the Pharisees and Sadducees in the NT. The second beast with two horns, it is said, should make an image of the first beast. Rome is not the subject, just as it was not in Daniel 2.

Both these two “beasts of the earth” show powers that arose quite unpretentiously but declined into treacherous corruption and tyranny.

Let’s quickly reiterate a brief outline of these “beasts of the earth” as they are emphasized in the fourth seal of Revelation 6:8.

We find the ten-horned beast and the seven-headed beast in Revelation 13:1. As the story proceeds, we see that the Hebrews left repression in Egypt (the dragon — Ezek. 29:3). They probably left in little groups and journeyed to Canaan, where they settled as a boisterous, rebellious, brutalized mob.

Israel of old was unrefined in the time of Judges even to the time of King Saul, the first king. Then the kingdom of Israel was given to David, and progress began with the command to Solomon to construct the temple. Israel divided into two kingdoms, with ten tribes (the ten horns) to the north and Judah’s two tribes to the south.

Israel apostatized and was assimilated into Assyria, never to rise again. Judah followed the Davidian line and had many ups and downs. Judah continually backslid even into idolatry up to the time of Hezekiah and then regressed further during the last seven kings (the seven heads) of Judah, with minor reforms under Josiah.

Thus we have the two pre-exilic kingdoms:

  1. Israel: destroyed
  2. Judah: two captivities to Babylon; briefly in Jehoiachin’s reign (606 BC) and then in Zedekiah’s reign (588 BC).

The second beast of Revelation 13:11, reflects the beast of the NT era. It also is a forewarning of much more ferocious beasts that would arise and dominate globally. Again, this beast with the two horns is a transposition from the kingdom of the Jews. Post-Babylonian captivity saw the kingdom rise to power, prepared to restart anew. All was quiet for some time. Gradually, Jews took an interest in idolatrous Hellenism (see 1 Macc. 1:11–15). Their own culture began to wane. The renegade Jews hardened their hearts, blinded with Grecian mores. Renegade Jews joined Antiochus Epiphanes (the Greek-Syrian leader) to plunder the temple. Many Jews became hellenized and translated their sacred books into Greek. Daniel termed the idol worshipping Jews as, “an host that was given him (Antiochus Epiphanes) against the daily sacrifice by reason of transgression, and it cast down the truth to the ground; and it practiced and prospered” (Dan. 8:12). Daniel confirms this conspiracy in Daniel 8:24, “but not by his own power.”

Here in Greek days, the post-exilic era of the Jewish kingdom originated in all sincerity, but it ended in turmoil and hostility due to the traitorous rebellion of Jews to Antiochus Epiphanes and despair of Jewish governance. This despair grew until the victory by Judas Maccabees over Antiochus Epiphanes. With Judas Maccabees’ victory, the temple was repaired and rededicated (2 Macc. 10:1–8). So peaceful a nation was it, that Zechariah records, “There shall yet old men and old women dwell in the streets of Jerusalem, and every man with his staff in his hand for very age. And the streets of the city shall be full of boys and girls playing in the streets thereof” (Zech. 8:4–5).

The Hasmonean kingdom of the Jews established official contacts with the Romans, leading to the Roman invasion of Judea in 63 BC, with the Hasmoneans being displaced in 37 BC and the appointment of Herod the Great. Although Herod rebuilt the temple, many Greek-Roman style sporting contests were introduced, including gladiatorial combats and chariot races held in the new arenas. Within Judea, four groups were identified: the Pharisees, Sadducees, Essenes, and Zealots. Pharisees claimed to be keepers of the oracles of God and unwavering retainers of Levitical law. The Sadducees held the civic power. Both were tyrannical and oppressive. Both were to be held responsible for silencing the messianic body some of whom were Essenes and Zealots. The two-horned beast of gospel days, we are told, “spake as a dragon.” Some matters were referred to Rome but were always sanctioned through the Jewish councils, Sanhedrin, and high priests. Rome reluctantly and at last resort intervened in the life and times of the early messianic movement, personified in the likes of John the Baptist and Jesus Christ.

Paul’s writing reflected the true inspiration in the OT, passed down in textual form. Paul, a Pharisee, grasped the intent and saw that light shine. This would be like the church seeing the Bible opened. The synoptics, using midrashic techniques, were supplementary to Paul by recording the angst against Jewish leadership in detail.  The synoptics list chapter after chapter of the questioning misdemeanors and crimes with intent by the Pharisees, Sadducees, scribes, and other administrators. The messianic awakening realized too well that the two-horned beast would eventually lead to the total collapse of the Judean society, but that did not eventuate until long after the dating of the Messiah with the burning of Jerusalem in AD 70.

A superficial interpretation of the messianic catastrophe would be indelibly etched in the minds of future generations, but it’s resurrected body and second coming would have to wait until apocalyptic times. The uprising had been inspired by Judas’s victory over the Grecians with Judas being the stone setting up the everlasting kingdom. The persecution and crucifixion was to be recorded in the NT documenting the long struggle over the restrictive latter-day Pharisees and Sadducees. John, the revelator, pictured these former beasts, arising again in earthly end times. The year AD 70 was not the subject of the NT but initiated the permanent end to old Judaism and was the perfect environment for a new, watered-down version of theology to emerge, leading to an extensive Age of Darkness and a literal wrapping and warping of all.

Enough said about the pale horse’s (Rev. 6:7) power over the fourth part of earth. The pale-greenish horse, usually those deeming themselves knowledgeable in society, is likely to be those proffering violence for resolution of contentious issues. This violence comes to the fore in Revelation 13 when these former hollow beasts of the earth have prominence. The fourth seal — pale horse, sword, hunger, death, and beasts — forewarns us of apocalyptic times ahead.

Fifth Seal: Revelation 6:9–11 — Torment — How long?

And when he (the Lamb) had opened the fifth seal, I saw under the altar the souls of them that were slain for the word of God, and for the testimony which they held: And they cried with a loud voice, saying, How long, O Lord, holy and true, doest thou not judge and avenge our blood on them that dwell on the earth? And white robes were given unto every one of them; and it was said unto them, that they should rest yet for a little season, until their fellow-servants also and their brethren, that should be killed as they were, should be fulfilled. (Rev. 6:9–11)

The fifth seal reveals a time of great torment, indicated by the question “How long?” and “rest yet for a little season” continuing throughout Christendom. Souls who understood the book, through faithfulness, waxed valiant in fighting aliens of the “Word of God”, were stoned, wandered about in sheepskins being not worthy, were destitute, afflicted  and tormented. “And these all, having obtained a good report through faith (wrongly translated, original meaning is faithfulness, steadfastness from pistis, conviction) received not the promise: God having provided some better thing for us (comprehension of the “Word of God”), that they without us should not be made perfect” (see Heb. 11:33–40). The age of old Christianity continues, and the saints are “slain” during the age of deception. However, hope is eternal. Opening the fifth seal indicates that a “little season” of rest is required. Only a short while precedes the great astounding revelation. The same message was given by Paul’s epistle in Hebrews but is now expounded on in the late final days of this closing era.

John writes, “I saw under the altar the souls of them that were slain for the word of God (Rectitude) and the testimony (witness) which they held.” The third angel’s “everlasting gospel” (Rev. 14:6) is a part of their evidence, having the power to cause great division. This seal is showing us the message, Judge this day, God, Maker, or Creature. “In righteousness he doth judge and make war” (Rev. 19:11), infuriating the three unclean spirits (Rev. 16:13). Unclean spirits are described as “frogs” from the mouth of the dragon, the mouth of the beast, and the mouth of the false prophet (see Sixth Plague). Just who do these “frogs” think they are? What audacity! Persecution is the only measure to maintain tranquility, declare these “qualified” authorized.

The altar is recalling the brazen altar at the door of the tabernacle. It was at the foot of this altar that the blood of the sin-offering was poured (see Lev. 4:7). The lamb slain (then type) represented the blood of those who repented of a wrongful course of moral oppression through deceptive influence.

This token of a lamb points forward in the narrative to the antitypical sacrifice, of the messianic graphic recorded so strikingly in the Gospels. Great immolation was required to oppose inflexible routines of ceremonial and outward shows of staunch piety. Open-minded ideas of a life of goodwill, refining and strengthening the soul, are said to have been ruthlessly trodden underfoot, crushed and silenced. This brutal practice was continuously repeated. Now John visualizes the great forward archetype, well into the last days of deception. Just a short time would be required before the walls of fake, fatuous theology fall down.

Self-questioning, the saints cry, “How long, O Lord, holy and true, doest thou not judge and avenge our blood on them that dwell on earth?” A psalmist wrote, “How long wilt thou hide thy face from me? I have trusted in thy mercy; my heart shall rejoice in thy salvation.” “White robes were given unto every one of them.” The saints are, “arrayed in fine linen, clean and white: for the fine linen is the righteousness of saints” (Rev. 19:8). These souls are on one side of the great divide. Conversely, others are denigrated as “the earth” (Rev. 6:10). As we proceed through the Apocalypse, the cry, “How long?” shall be unveiled.

Sixth Seal: Revelation 6:12–17 — Great Earthquake

And I beheld when he had opened the sixth seal, and, lo, there was a great earthquake; and the sun became black as sackcloth of hair, and the moon became as blood; And the stars of heaven fell unto the earth, even as a fig tree casteth her untimely figs, when she is shaken of a mighty wind. And the heaven departed as a scroll when it is rolled together; and every mountain and island were moved out of their places. And the kings of the earth, and the great men, and the rich men, and the chief captains, and the mighty men, and every bondman, and every free man, hid themselves in the dens and in the rocks of the mountains; And said to the mountains and rocks, Fall on us, and hide us from the face of him that sitteth on the throne, and from the wrath of the Lamb: For the great day of his wrath is come; and who shall be able to stand? (Rev. 6:12–17)

The sixth seal unveils mind shaking trepidation, a “great earthquake.” All former believers become afraid, pleading, “hide us from the face of him that sitteth on the throne, and from the wrath of the Lamb.” They question their former conjured beliefs. Have they been fooled? What was is no longer. Cherished masterpieces crash to the floor. No longer are adornments sacrosanct. “Vanity of vanities; all is vanity” (Eccles. 1:2). The unraveling of the mystery of God is set in motion. Shock tremors quiver, and the bow (covenant) is strung out. Our globe vibrates, shattering. Rocks fall. Citadels that were become just ash; they are jolted, unplugged. Seismic convulsions erupt, and gas clouds form. Light becomes blackened as sackcloth and ashes. No memory of the universal cosmology could be acclaimed. No reflections of light are seen. Blood could not produce illumination.

Small sparks fall from grace. Defect upon defect is exposed. All inspiration is gone; the great ought, lost. Hovel doctrines are obliterated, having overstepped, denying the voice of the soul. Divine impulse baffles, blunts, bruises, batters. “For the day of the Lord of hosts (judgment) shall be upon everyone that is proud and lofty, and upon everyone that is lifted up … and upon all the high mountains. The haughtiness of men shall be made low” (Isa. 2:12-14, Rev. 18:7). Everything is questioned. Great pillars fall. Runners cannot be saved.

Contempt is narrated, and another expression of reproof comes from the pen: “Israel is an empty vine … the sin of Israel shall be destroyed: the thorn and the thistle shall come up on their altars; and they shall say to the mountains, Cover us; and to the hills, Fall on us” (Hos. 10:1, 8).

“A sword is upon the Chaldeans, (the magic men), saith the Lord, and upon the inhabitants of Babylon, and upon her princes, and upon her wise men. A sword is upon the liars.… A sword is upon her mighty men.… A sword is upon all the mingled people that are in the midst” (Jer. 50:35–37). The evils of the religious are now made manifest. Wow.

Seventh Seal: Revelation 8:1–3 and Revelation 7:1–3 — Silence in Heaven

 And when he (the Lamb) had opened the seventh seal, there was silence in heaven about the space of half an hour. And another angel came and stood at the altar, having a golden censer; and there was given to him much incense that he should offer it with the prayers of all saints upon the golden altar which was before the throne. (Rev. 8:1–3)

Why was there “silence in heaven”? The story of Revelation is a story of the ultimate day of Atonement, the Lord’s day (Rev. 1:10). When the Lamb opens the seventh seal, another angel comes and stands, “at the altar, having a golden censer;” and is given much incense that he should offer it with the prayers of all saints upon the golden altar. According to the custom of the priest’s office (speaking of Zacharias, father of John the Baptist), his lot was to burn incense when he went into the temple of the Lord. “And the whole multitude of the people were praying without at the time of incense” (Luke 1:10). This would account for “silence in heaven” in archetype. Confirming this setting is a statement from Leviticus 16:17 regarding the conduct of the people during the sin offering: “And there shall be no man in the tabernacle of the congregation when he (high priest) goeth in to make atonement in the holy place.” The silence is now reflected as the high priest enters the holy place with the renewed message of the opened manuscript. Silence, please, hats off.

And after these things I saw four angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree. And I saw another angel ascending from the east, having the seal of the living God: and he cried with a loud voice to the four angels, to whom it was given to hurt the earth and the sea, saying, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads. (Rev. 7:1–3)

Chapter 7 opens with four angels standing on the four corners of the earth, far removed from a local or national. “Four” envisages a universal cosmological. They must hold back the winds of judgment from the earth, sea, and trees yet a little while. The sealing work has been proceeding for a long time. Ezekiel makes mention of the sealed by using the word “mark” way, way back in time: “set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof” (Ezek. 9:4). The NT parallel is in John 6:27: “for him hath God the Father sealed.” Early missionaries recorded similarly; see 2 Corinthians 1:21–22 and Ephesians 1:13 — “Who hath also sealed us.” Type and antitype are apparent everywhere.

John of Patmos looked forward, “And I saw another angel ascending from the east, having the seal of the living God.” This is the last seal, “ascending.” Yes, this is the day spring (uprising) star (Luke 1:78), or “the bright and morning star” (Rev. 22:16). This luminous light is declaring, wait before you finish the sealing work. There may be yet a sown seed about to germinate, a ripening olive tree, or perhaps a tardy contrite soul in, “the tabernacle of the congregation, that remaineth among them in the midst of their uncleanness” (Lev.16:16). This quote alludes to the closing work of the great high priest at the sin offering. Of course John is casting archetype, a closing of humankind’s probation. Some could be in danger; hence the atonement (see Num. 16:46–50) when the plague was stayed. The same situation repeated. When a plague came upon Israel for complaining, for fault-finding, atonement was made for the just. Atonement was reserved for special occasions; each has a chance to repent of old ways.

Continuing John’s insight, the fugitive, “heard the number of them which were sealed … an hundred and forty and four thousand … and a great multitude” (Rev. 7:4, 9). This 144,000 is an important symbolic number representing perfection and precision. “And the city (new Jerusalem) lieth foursquare, and the length is as large as the breadth: and he measured the city with the reed, twelve thousand furlongs. The length and the breadth and the height of it are equal” (Rev. 21:16). There were 12 tribes each consisting of 12,000 sealed (from sphragizō meaning to impress, inferring astound, influence), and multiplying these numbers results in 144,000. This 12,000 squared picture represents a plumb, precise, and perfect city. Each resident appreciated the sacred-civil intersection, representing uprightness and lateral compassion, of the cross.  This great multitude followed the Lamb, Faithful and True. Precept upon precept, they built their city of peace, the new Jerusalem (Rev. 21:2). The twelve tribes are virgins, pure, the Lamb’s bride, and the first fruits, symbolic of continuity. The great multitude of unswerving followers is, “the tabernacle of God, is with men” (Rev. 21:3). The voice of people, the echoes of magnanimity, and the reflection of vertical uplifting excellence bear the record of the “Word of God” and the testimony of Jesus Christ, created by the labeled Son of man.

Continue reading from Revelation 8:4–5, “And the smoke of the incense, which came with the prayers of the saints, ascended up before God out of the angel’s hand. And the angel took the censer, and filled it with fire of the altar, and cast it into the earth: and there were voices, and thunderings, and lightnings, and an earthquake.”

Taken from the model in Leviticus, the atonement procedure differs. “And he (the high priest) shall take the censer full of burning coals of fire from off the altar with hands full of sweet incense beaten small, and bring it within the vail. And he shall put the incense upon the fire before the Lord, so that the cloud of the incense may cover the mercy seat that is upon the testimony, that he dies not” (Lev. 16:12).

In Revelation’s text, the sun is setting on propitiation, on continuation. Instead of taking, “the censer of burning coals, and hands full of sweet incense” and bringing them within the vail and putting “the incense upon the fire before the Lord, that the cloud would cover the mercy seat,” the angel in Revelation 8:5, “took the censer, and filled it with the fire of the altar, and cast it into the earth.” This casting it into the earth signifies that the catastrophic culmination bursts asunder, “and there were voices and thundering, and lightning, and an earthquake” (Rev. 8:5). Casting into the earth is highly symbolic of the very end of deception.

Take your time with the opening of the seals, considering all the drawn types and modifications. Now to the seven trumpets sounding and a much deeper pitch. Follow the SI.

First Trumpet: Revelation 8:7 — Hail, Fire, Blood

With the opening of the seals, the first trumpet sounds, accompanied by fire, hail mingled with blood, burned trees burned, and scorched grass. It is overwhelming, terrifying.

The first angel sounded, and there fell hail and fire mingled with blood, and they were cast upon the earth, and the third part of trees was burnt up, and all green grass was burnt up. (Rev. 8:7)

Let’s identify six earlier types from OT and NT that illustrate where Rev. 8:7 draws its material for the archetypical application.  Revelation is an accumulation of types similar to Saul, David, Solomon and the beasts of Rev. 13 being the diverse beast and the Pharisees and Sadducees. Understanding the early types leads to an understanding of the global apocalypse.  So here are the types highlighted, from above:

  • “Hail”: —Hail is explained in Isa. 28:2 where we are told, “hail shall sweep away a refuge of lies”. The hail shall brush aside and turn off the deception taught until the book is opened.
  • “Fire mingled with blood”: — Regarding fire, Jeremiah explains when writing about God’s judgments upon the Jews for perverseness: “And the prophets shall become wind, and the word is not in them: thus shall it be done unto them. Wherefore thus saith the Lord God of hosts, Because ye speak this word, behold, I will make my words in thy mouth fire, and the people wood, and it shall devour them” (Jer. 5:14). False scriptural interpretations are to be incinerated by words of fire out of the mouth. Same as saying they will be swept away.
  • “mingled with blood”: — In highly graphic language, this means the word blood from haima, for “juice of grapes” or “atoning blood of lamb.” Examples of fire mingled with blood are, “This is my blood of the testament” (Heb. 9:20) and also Paul’s statement, “This cup is the new testament in my blood” (1 Cor. 11:25). In the final apocalypse, there is conflagration between those interpreting the ancients’ message and those opposing it. Revelation draws on Paul’s NT types to depict the final apocalypse.

Remember, these words are from the first trumpet’s quiet sounding. These phrases are the first signs of restoration. It awakens everyone with its reverberating sound. A complete renewal is necessary before the culminating reformation. But what is to happen? Will it be greeted with open arms? Hail and fire mingled with blood in this picture are cast upon the earth. The word earth is symbolic for “ground” where the “sower went forth to sow.” And a third part of the trees was burnt up, but they were not literal trees of the forest.

  • “The third part of”: — refers to Jerusalem in Ezekiel 5:1–2 in the OT. It is called the judgment of Jerusalem. In Revelation, the same destruction comes to the church, which is latter-day Jerusalem in Christendom. Hair is used as a type to distinguish between people. The judgment is of Jerusalem for their indolence and upstart appearance of superiority. “Thou shalt burn with fire a third part in the midst of the city, when the days of the siege are fulfilled: and thou shalt take a third part, and smite about it with a knife: and a third part thou shalt scatter in the wind; and I will draw out a sword after them” (Ezek. 5:2). In this OT quote “third part” is mentioned three times. Revelation is drawing on the many “third part” mentions in the OT construction.
  • “And a third part of the trees was burnt up”: — Because Jerusalem was full of lassitude and worshipped the work of their own hands, these trees personify the “proud and lofty.” They are persons who have affronted the ancients’ unity of all things, concentrating on the trends of the time and not the wider panoram “The lofty looks of man … shall be bowed down, and the haughtiness of men shall be made low: and the Lord alone shall be exalted in that day” (Isa. 2:11-17). Humankind’s willful error of interpreting becomes the most telling mistake of all time. The “proud and lofty” are destroyed as the new dawn sweeps in, and a new song is to be sung. These arrogant “burnt up” trees are not akin to the trees of righteousness — ayîl meaning “strong,” “a chief (politically) with the strength of an oak.” The gallant fighters of the Maccabees were an example of the trees of righteousness.
  • And all green grass was burnt up”: Green in Greek is chlōrŏs, which means “verdant, inexperienced, naïve.” Grassis from chŏrtŏs, meaning “vegetation, those of an unthinking cranium, all burnt up.” Even today, if a person be immature in judgment, it is common practice to say, “He is green.” We have all been green for far too long, accepting the tradition as proffered. However, an even older paler tradition will come into its own at the end of our delusion.

Jerusalem of old, caretakers of the oracles of God — the third part — constantly regressed into lethargy and were dominated by mercantile. The true wise prophets reviled against this erosion and inevitable captivity. It is written that Israel was a rebellious nation, “for they are impudent children and stiffhearted” (Ezek. 2:4). Jerusalem, “their land is full of idols; they worship the work of their own hands” (Isa. 2:8). “And all the graven images thereof shall be beaten to pieces … and all idols thereof will I lay desolate” (Mic. 1:7). The ancient scribes pined and yearned to be forearmed against the ravages of negativity. Life was transitory, too short for worshipping alleged truths and wanton historicism.

Jerusalem of the new covenant, which is above (Gal. 4:26), is a symbol of elevation, an abstract city, poetry in motion, acknowledging the inherited oneness of corporeal and incorporeal. The Jews, those claiming allegiance to their Maker, had a circumcised heart (Rom. 2:29). The church (ĕkklēsia) is made up of those called out by their still, small voice, not a church as such. They are the true church. “Now ye are the body of Christ” (1 Cor. 12:27), “one body” (Eph. 4:4). Paul’s teachings were always directed to the body of our inheritance, from time immemorial. “As Christ (righteousness and peace), is the head” (Eph. 5:23), he is “the spiritual Rock” (1 Cor. 10:4).

Obsessive adulation of selective doctrines dulls and mummifies the Christian dispensation with delirious spells of hysterical nonsense. The messianic construction was a broad brush that swept all before it, supported overwhelmingly at the community level. We all tend to literalize any story or fable. “Howbeit in vain do they worship me, teaching for doctrines the commandments of men” (Mark 7:7). “And what agreement hath the temple of God with idols? for ye are the temple of the living God” (2 Cor. 6:16). “Little children, keep yourselves from idols” (1 John 5:21). Endless repetition ad nauseam is a deplorable abominable transgression.

The faithful were promised there would always be, “a light before me in Jerusalem” (1 Kings 11:36). Let’s await the next trumpet, which resonates a little louder for just a verse. Are we satisfied with our Jerusalem? What light is shining? What values does it espouse? What higher ethical standards? Has humankind surpassed and been raised to that higher level by the oneness in all?

Second Trumpet: Revelation 8:8 — Great Mountain Burns

And the second angel sounded, and as it were a great mountain burning with fire was cast into the sea: and a third part of the sea became blood. (Rev. 8:8)

The symbolism here is “a great mountain” with a gently sounding Louis Armstrong playing in recital. Revelation in apocalyptic times references, as its example, the Jews returning from Babylonian captivity. Consequently, there is a great captivity in the age of deception before the Apocalypse. The “great mountain” is ancient Babylon, a refuse of confusion, error, and simplistic codification of beliefs. Babylon had held captive Israel and Judah. All that took them, “captive held them fast, they refused to let them go” (Jer. 50:33). “And I will render unto Babylon and to all the inhabitants of Chaldea all their evil that they have done in Zionin your sight, saith the Lord … which destroyest all the earth: and I will stretch out mine hand upon thee, and roll thee down from the rocks, and will make thee a burnt mountain. And they shall not take of thee a stone for a corner, not a stone for foundations; but thou shall be desolate forever, saith the Lord.” This type is from Jeremiah 51:24–26. It is really overwhelming to the mind to consider how many references can be drawn upon in archetype. Archetype cannot ever be selectively objectified into one point of time and space. But the archetype is a great culmination, so all is drawn into an earth-moving moment. The type is Babylon from the OT; many apologists claim Babylon must be Rome. They unfortunately have missed the boat.

Again, “the third part of the sea became blood.” The sea is a large body of water (from yam); and floods, rivers, and springs are symbols of people (see quotes such as Isa. 8:6–8, Jer. 46:7–8, and Rev. 17:15). “The waters which thou sawest, where the whore sitteth, are peoples, the multitudes, and nations and tongues.” So in Revelation, where the red horse stands in the center of the church, we have a great babel of concoctions blighting the gift of life. Cast amongst the inhabitants of spiritual Jerusalem (the third part), they have become blood in this horrific prophetic vision. The word blood is from the Hebrew word dam, meaning “guilty.” Dam was used originally in Exodus 7:17 when Pharaoh refused to allow Israel to go into the wilderness to serve their God. The OT transfers offer great insight into the construction.

And why should such a calamity fall upon “the third part,” the professing followers of Christendom? The token answer is, “I set a watchman over you, saying, Hearken to the sound of the trumpet, But they said, we will not hearken” (Jer. 6:17). Ecclesiasticism has through the centuries been ever so certain that its many and varied interpretations are all holier than thou, untouchable, the only truths.

Continuing from the second trumpet, we learn more. “And the third part of the creatures which were in the sea, and had life, died; and the third part of the ships were destroyed” (Rev. 8:9). Died, from apothnēskē, means “departed, or ceased to be.” Ships from ploion meaning foundation, alludes to those who embarked upon an enormous enterprise with misplaced conceptions and wants of waywardness. Hoping to escape coming judgment, they were destroyed, from diaphthĕirō, meaning “perverted, corrupted, perished, left to thoroughly rot.” “Watch ye therefore: for ye know not when the master of the house cometh” (Mark 13:35, Matt. 25:13). This is the second trumpet’s interpretation of the second seal, clearly stating that the book will be opened in an hour least expected.

After the “great mountain,” what will the third trumpet sound?

Third Trumpet: Revelation 8:9–11 — Waters Made Bitter

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 Wnderful World” and maybe we will see the best of times.

Fourth Trumpet: Revelation 8:12 — Darkness

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? 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 the bygone? 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?

Second Angel’s Message: Revelation 8:13 — Three Angel’s Woes Predicted from Midst of Heaven

John writes the second angel’s message: And I beheld and heard an angel flying through the midst of heaven, saying with a loud voice, Woe, woe, woe to the inhabiters of the earth by the reason of the other voices of the trumpet of the three angels, which are yet to sound. (Rev. 8:13)

This second angel message comes well after the first angel’s message of Rev. 5:1-2. It is a warning that there are three more angels’ messages pending and they are all going to be painful excruciating woes “to all inhabiters”. And there are more trumpets to sound. We have heard four trumpets sound, but the warning is going to get much louder and more distinctive. We are forewarned that at least three more trumpets will sound:

  • “three angels, which are yet to sound”:— Revelation 14:6, 8-9, portrays these threefold message broken into each of the three angel’s messages. This trio of messages has to be taken, one at a time (see SI). The first being the third angel’s message relates to what is seen when the corresponding seal was opened, and the third trumpet sounded, and the resultant third plague. Subsequently the fourth and fifth messages follow. It is a little difficult to get this conjunction, encompassing drawing types from everywhere, together. It is helpful to read each message, seal, trumpet and plague in order, as they have similarities. Here they are presented in Revelation’s sequential order. You need quite an experienced trained mind to bring this together as many types are drawn simultaneously together.

Angels’ messages, seals, trumpets, and plagues — is it all too much for us in Judeo-Christianity to handle? Well, that is the intellectual test we face. Whoops. What’s next? Follow the SI of Revelation at the end of the book. It’s the only proper index I have ever seen produced. Next the fifth trumpet. I see stars falling from heaven and a key to a bottomless pit. Too much, overwhelming!

Fifth Trumpet: Revelation 9:1–11 — Great Star Falls

And the fifth angel sounded, and I saw a star fall from heaven unto the earth: and to him was given the key of the bottomless pit. (Rev. 9:1)

We will take these eleven verses one at a time.

John tells us that the star that is called Wormwood in the third trumpet’s call (Rev. 8:10–11; Isa. 14:12) refers to Babylon’s failed exploits and aspirations, and he writes, “How art thou fallen from heaven, O Lucifer, son of the morning.…” Wormwood’s poisonousness and bitterness are a curse, a calamity. The bottomless pit is a hole in the ground for holding water. “Bottomless pit,” from abussos (very deep) and phrěar, means “an abyss of mind or place or both.” We get the distinct impression that this trumpet is louder than the last trumpet and covers all these eleven verses of Revelation 9.

And he opened the bottomless pit; and there arose smoke out of the pit, as the smoke of a great furnace, and the sun and the air were darkened by reason of the smoke of the pit. (Rev. 9:2)

In explaining how the lights of the inner citadel were darkened (fourth trumpet’s “darkness,” Rev. 8:12), the revelator observes that the tragedy has spread to the air, portending that the smoke will bring about a wider, waxing cold of civil governance and spiritual guidance in the end times. This is certainly so with the opening, when the bottomless pit is exposed as smoke billows out.

And there came out of the smoke locusts upon the earth and unto them was given power, as the scorpions of the earth have power. (Rev. 9:3)

Revelation’s multilateral indicators all converged in antitype only to diverge in archetype. Where have locusts been mentioned? Where is the power in the ancient descriptive? Yes. Isaiah, with readiness of pen, publishes the following: “Lucifer … didst weaken the nations” (Isa. 14:12) with a flight of locusts.

Weaken from châlash means “overthrow discomfit.” The word, the, from kiy, indicates that there were casual relations between rationality and preposterousness. The word nations, is from the Hebrew goy, which inferences foreign nations, a troop of animals, or a flight of locusts, as previously highlighted in third trumpet.

Already mentioned in the fifth seal, the third angel’s message has the power to cause great division of opinion even among friends. Consider the word earth from Revelation 6:10. Earth is a place in the mind where worldly acclaim is a passing aberration versus heaven. In these heavenly and earthly nooks, there remain, in societal manner, casual relations with many members of congregations. If Wormwood can “weaken” hospitable respect with indifference in groupings, his venom, “as the scorpions of the earth,” can concentrate on the untutored and those who have the tendency to simply accept what they are told, without testing.

Joel’s typical prophetic contribution comes as follows: Tell your children, “that which the palmerworm hath left hath the locust eaten” (Joel 1:4). In those days, “I shall bring again the captivity of Judah and Jerusalem” (Joel 3:1). It is not Babylonian captivity this time, but in Joel, it’s Grecian. But in the age covered by Revelation, an enslavement of thought has reoccurred. In Joel’s recording, Judah’s enemies, the apostates, sell their (Judah’s) children to the Grecians (Joel 3:3–6). Selling their children is concurrent with the opening of the bottomless pit. The populace is always the grass of the earth in OT and NT times, and again in Judeo-Christian times we have denied our children the message.

And it was commanded them that they should not hurt the grass of the earth, neither any green thing, neither any tree; but only those men which have not the seal of God in their forehead. (Rev. 9:4)

The “grass of the earth,” the new green growth, is just what a flight of locusts thrives upon. The earthly green shoots need to combat the darkened air — “the air was darkened by reason of the smoke out of the pit” (Rev. 9:2). Tenacity and doggedness still pervade many, despite hearing the angel’s message of woe, woe, woe. Luckily, a new perception begins to awaken among innocents as they question denuding deception, hearing, “The hour of his judgment is come.” What kind of judgment? What is this wake-up call all about, and what is the ancients’ message? “Worship him that made heaven and earth” — his must be allowed presence. The key word is made, or “to make,” to be constructive, additive, devise heavenly content, one could say. Do not hurt, “In whom ye also trusted, after that ye heard the word of truth (rectitude), the gospel of your salvation: in whom also after that ye believed ye were sealed with that holy Spirit of promise” (Eph. 1:13).

“Only” hurt those who pigheadedly resigned to witless, fraudulent, make-believe truths. Ezekiel quite emphatically stated the imperative, “Go through the midst of the city, through the midst of Jerusalem and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof” (Ezek. 9:4). The word mark here is seal in Revelation. “And to the others he said in mine hearing, Go ye after him through the city, and smite: let not your eye spare, neither have ye pity: Slay utterly old and young … but come not near any man upon whom is the mark; and begin at my sanctuary. Then they began at the ancient men which were before the house” (Ezek. 9:5–7). The same process is in play. Anyone who wrongly interprets has the mark of the beast and is “marked.” This is a dare to all those who literalize, taunting and haunting.

And to them it was given that they should not kill them, but that they should be tormented five months: and their torment was as the torment of a scorpion, when he striketh a man. (Rev. 9:5)

Understanding the symbols of these writings becomes enthralling for exposition. One of the most outstanding recalled epics of the OT is the story of the flood. And this recollection comes as the fifth trumpet sounds.

“There were giants in the earth in those days” (Gen. 6:4), giants of power in the OT fable. They were “mighty men which were of old, men of renown” (Gen. 6:4), indicating men of Shem. Now they had intermixed, “when the sons of God came in unto the daughters of men, and they bare children to them, the same became mighty men” (Gen. 6:4). “The earth was also corrupt before God, and the earth was filled with violence. And God looked upon the earth, and, behold, it was corrupt; for all flesh had corrupted his way upon the earth” (Gen. 6:11–12). “And, behold, I, even I, do bring a flood of waters upon the earth, to destroy all flesh” (Gen. 6:17). These giants surpassed any God-given retribution!

Waters are symbolic of people, fighting people — for example, Isaiah, writing in the days when Hezekiah was a child, and his father Ahaz had plunged Judah into idolatry; Isaiah tells that the Lord will bring judgment upon them. “Forasmuch as this people refuseth the waters of Shiloah (a quiet refreshing fountain in Jerusalem) … and rejoice in Rezin, king of Assyria and Remaliah’s son (Pekah, king of Israel). Now therefore, behold, the Lord bringeth up upon them the waters of the river, strong and many, even the king of Assyria, and all his glory: and he shall come up over all his channels, and go over all his banks: And he shall pass through Judah; and he shall overflow” (Isa. 8:6–8). Jeremiah is telling of Egypt about to fight Nebuchadnezzar at Carchemish. “Who is this that cometh up as a flood, whose waters are moved as the rivers? Egypt rises up like a flood, and his waters are moved like the rivers; and he saith, I will go up, and I will cover the earth” (Jer. 46:7–8). And the revelator’s vision is of “the judgment of the great whore that sitteth upon the waters.” “The waters which thou sawest, where the whore sitteth, are peoples, and multitudes, and nations, and tongues” (Rev. 17:15). Obviously, the whore has widespread dominion at the time of Revelation’s apocalyptic ending of the Bible.

The Genesis flood was a flood of violent, fighting warriors, “and God made a wind to pass over the earth, and the waters assuaged. The fountains also of the deep and the windows of heaven were stopped, and the rain from heaven was restrained.… And after the end of a hundred and fifty days the waters were abated” (Gen. 8:1–3). This precedent is the OT formula-type of five months before the warring factions ceased, set in stone back in Genesis. This was a scene of demoralized fighting. This is a perfect illustration for the returning to the ancients’ philosophy in the final days of stupidity.

The apocalyptic battle with the torment of the locusts against those who have not the seal of God was similarly to last five months. Or is that another coincidence? This is John’s way of drawing from established form to impress a textual concept of the essence of archetype, the source of recurrence in essence, where fiction becomes nonfiction. It was not just plucked out of the air in Revelation. Revelation recalls the time when each month had thirty days, and the sacred year–civil year dominated the philosophical psychology of thought. This is a little hard for Western eyes to see. Maybe our eyes will stop meandering.

Men seek death but do not find it (Rev. 9:6). The fifth trumpet sounds a deep bass tune of foreboding. We could make an opera out of these lyrics but would need subtitles.

And in those days shall men seek death and shall not find it; and shall desire to die, and death shall flee from them. (Rev. 9:6)

The power of the locusts’ torment, to sting as scorpions, becomes violent in response. Men question, Why? Why have we been bamboozled, misled, hoodwinked in the ages that will be known as being very black, deep and dark? Could there not be a permanent cessation to this pestilence? The answer deludes all attempts at rectification. Then they desire to die; in other words, they solicit and beg for a lasting end to the delusion of misinformation. This request is denied them. The depraved locust armies forestall any proposition on behalf of those who have not the seal of God to cease inflicting mental anguish. On and on, the trumpet sounds into the distance mores and hilly dales.

And the shapes of the locusts were like unto horses prepared unto battle; and on their heads were as it were crowns like gold, and their faces were as the faces of men. (Rev. 9:7)

Joel 2:4 tells of locusts that portrayed Grecian forces, writing, “The appearance of them is as the appearance of horses.” Revelation draws a little bit here, a little bit there. John’s vision also noted a parallel in 1 Macc. 1:7–10 regarding “crowns like gold.” “So Alexander reigned twelve years, and then died. And his servants bare rule everyone in his place. And after his death they all put crowns upon themselves; so did their sons after them many years: and evils were multiplied in the earth. And there came out of them a wicked root, Antiochus surnamed Epiphanes, son of Antiochus the king, who had been a hostage at Rome … ”

“Their faces were as the faces of men” (Rev. 9:7). The locusts were pretentious kings with the intelligence of men. Of course, in Revelation it is not Alexander or Antiochus at whom John is pointing the finger but the equivalent beings in the end times.

And they had hair as the hair of women, and their teeth as the teeth of lions. (Rev. 9:8)

Here, the word hair, most likely from thrix meaning “feathers” for show or kome, indicates “ornamental locks.” The phrase “their teeth as the teeth of lions” also draws into this apocalyptic premonition many OT tokens. The sound of this trumpet intensifies.

And they had breastplates; as it were breastplates of iron; and the sound of their wings was the sound of chariots of many horses running to battle. (Rev. 9:9)

Breastplates, from thorax, of iron are quite a formidable natural armor for locusts, “and the sound of their wings (which we all know so well) was as the sound of chariots of many horses running to battle” (Rev. 9:9). Again, the revelator likens this horror picture to Joel’s story of the Syrian-Greek attack on Judah. The locusts’ “sound of their wings” is likened to “the noise of chariots on the tops of mountains shall they leap” in Joel 2:5.

And they had tails like unto scorpions, and there were stings in their tails: and their power was to hurt men five months. (Rev. 9:10)

With tails like scorpions and the power to hurt men for five months, this amounts to five months of retribution, reliant on Genesis 8:1–3.

And they had a king over them, which is the angel of the bottomless pit, whose name in Hebrew tongue is Abaddon, but in the Greek tongue hath the name Apollyon. (Rev. 9:11):

  • “They had a king over them”:We are about to be told the king’s name. He is the angel of the bottomless pit, the abyss. Angel, from aġgelos, means “messenger,” though they do not always bring good tidings.

In the Hebrew tongue, his name is Abaddon, a destroying angel. Babylon was the Hebrew vandal in pre-exilic days. This is Jeremiah’s warning to the kings of Judah. “Execute ye judgment and righteousness, and deliver the spoil out of the hand of the oppressor: and do no wrong, do no violence to the stranger, the fatherless, nor the widow, neither shed innocent blood in this place … But if ye will not hear these words, I swear by myself, saith, he Lord, that this house shall become a desolation” (Jer. 22:3–5). “And I will give thee into the hand of them that seek thy life … even into the hand of Nebuchadnezzar king of Babylon, and into the hand of the Chaldeans” (Jer. 22:25).

But who do the writings record is Apollyon, from apollyuon, the Greek destroyer (i.e., Satan)? The revelator, recalling bygone figures and understanding their oneness in times, gathers this answer from Daniel 8, 1 Maccabees 1, and Ezekiel 38-39. With all of this recall of OT–Apocrypha times and the NT’s confirming the same oppressive milieu, we wonder why we have taken so long to walk out of the forest of fear.

Daniel 8:5–11 commences with a he goat when recording details of a little horn. Daniel 8:9, which arose from one of the four divisions of Greece, continues his interpretation of these verses from Daniel 8:20–27. “The ram (from Dan. 8:3–7) which thou sawest having two horns are the kings of Media and Persia. And the rough goat is the king of Grecia: and the great horn that is between his eyes is the first king. Now that being broken, whereas four stood up for it, four kingdoms shall stand up out of the nation, but not in his own power. And in the latter time of their kingdom, when the transgressors are come to the full, a king of fierce countenance, and understanding dark sentences, shall stand up” (Dan. 8:20–23; see 1 Macc. 1:7–10 for confirmation). And “he shall destroy wonderfully,” “but not by his own power” (Dan. 8:24). The latter phrase here explains the word they in Revelation 9:11. Those men had not the seal of God on their foreheads. They are unable to stop the Seleucid tails, like scorpions, with stings in their tails. They have power to hurt men for five months and have joined the Grecians.

Contemplate also Ezekiel’s report. Ezekiel states that the people of Israel will finally be delivered from the hand of the destroyer (see Ezek. 38:14–23). Apollyon, the Greek destroyer, gathered his armies from the Japhetic nations of the north and the Hamitic from the south. Gog, from gohg, means “northern nations,” mainly consisting of Magog, Meshech, Tubal, Gomer, and Togarmah. From the Hamites came Ethiopia, Libya (Phut), and a small tribe from northern Persia (Ezek. 38:2–6).

The foremost instruction given was, “Son of man, set thy face against Gog (a northern nation), the land of Magog, the chief prince of Meshech and Tubal, and prophesy against him. And say, Thus saith he Lord God; Behold, I am against thee, O Gog, the chief prince of Meshech and Tubal … ” (Ezek. 38:2–4). The chief prince of Meshech and Tubal was Antiochus Epiphanes. This is confirmed in Daniel 8:23 and 1 Maccabees 1:7–10. John of Patmos sees these nations as locusts. They certainly devoured everything in their path, it was “in those days, and in that time, when I shall bring again the captivity of Judah and Jerusalem … ” (see Joel 3:1).

The future Apocalypse reveals a reign of terror arising between rejecters of light and a violent power seeking dominance, similar to that of Abaddon and Apollyon. Thank God that we can move on from this awakening cry of the fifth trumpet. But another trumpet immediately sounds. Maybe, grab some earplugs.

Sixth Trumpet: Revelation 9:13–21 — Four Angels Loosened

 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, 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 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 mind-set.

Seventh Trumpet: Revelation 11:15–Revelation 15 — Wonder In Heaven

 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?

Now let’s us fully open the Testaments.

First Beast of the Apocalypse: Revelation 13:1 — Seven Headed and Ten Horned Beast

I … saw a beast rise up out of the sea, having seven heads and ten horns, and upon his head ten crowns, and upon his heads the name of blasphemy. (Rev. 13:1)

John sees this new beast as a replication of the attributes of the ten tribes of Israel and the last seven kings of Judah before Babylonian captivity. This beast of much later times has the stigma of blasphemy written upon its head. This beast has ministered through the centuries against the Word of God, preaching falsehoods that have blinded and deceived. The deception is of the worst kind.

And the beast I saw was like unto a leopard, and his feet as the feet of a bear, and his mouth as the mouth of a lion, and the dragon gave him his power. (Rev. 13:2–4)

This Judeo-Christian–age beast is like Saul, David, and Solomon with the head of Israel and Judah. Like is the descriptive, with a seat of great authority. There is only one match in contemporary society bearing the name of sedition and blasphemy, “and power was given unto him (the beast of the end of the outmoded Judeo-Christianity era) to continue forty and two months.” Forty-two months (note times, time and half a time) is the time of blasphemy, symbolised by half the months of a seven-year period. This beast does not represent the harmonious sacred–civil conjunction. The beast represents purely the man-made civil. Blasphemy is written all over its forehead. The great deception, the great controversy, is permeating everywhere.

And he opened his mouth in blasphemy against God, to blaspheme his name, and his tabernacle, and them that dwell in heaven. (Rev. 13:6)

The scribes perceived that this great power speaks against God and blasphemes against anyone who genuinely tries to live a heavenly life.

And it was given unto him to make war with the saints, and to overcome them: and power was given him over all kindreds, and tongues, and nations. (Rev. 13:7)

The principalities and high places believe it is their duty to make war with anyone who does not accept their supreme authority. The post-Pharisees and Sadducees beast look-alike makes war with the saints (those understanding the open book). Such authority has great sway over nations, tongues, and kindred.

And all that dwell upon the earth shall worship him, whose names are not written in the book of life of the Lamb slain from the foundation of the world. (Rev. 13:8)

All dwellers on earth pay allegiance to this false beast; their names are not written into the book of life of the slain Lamb, quite contrary to what most people who accept that Christendom has had the truth, the whole truth and nothing but the truth believe, so help us.

If any man have an ear, let him hear. (Rev. 13:9)

Maybe someone will hear. But if any person is listening, let them hear. Most can’t believe that what they know as truth ain’t necessarily so.

He that leadeth into captivity shall go into captivity: he that killeth with the sword must be killed with the sword. Here is the patience and the faith of the saints. (Rev. 13:10)

Those who have led innocents into captivity go into captivity. Those who have taken retribution are killed with the sword that comes, so to speak. This sword is made up of words out of the mouth, a form protected zealously within these texts. It is not a sword of war. The saints have endured endless patience, but finally their time in the sun comes.

Second Beast of the Apocalypse: Revelation 13:11 — Two Horned Dragon

And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. (Rev. 13:11)

Recall from the turn of the century times the two-horned Pharisees and Sadducees, who spoke like a dragon. This gives us a clue to the signs of the times in the last days.

People of these final days of deception recall the two beasts together in this chapter and the power of the dragon mentioned in Revelation 12:3–7 and Revelation 13:4.

And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed. (Rev. 13:12)

The new beast of the culminating dark ages effectively worships, in principle, the first beast of the pre-exilic era. This second beast has the same mannerism of the NT beast, describing the Pharisees and Sadducees. It makes an image to the first beast of the OT.

And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men. (Rev. 13:13)

Wonders are done by this apocalyptic-day beast that all have pandered to and reverenced with awe and unquestioning, vicarious faith. No wonder this ecclesiastic has flaunted influence, persuasion, ethics, and moralistic benchmarks. It is marvelous what one can get away with for so long.

And deceiveth them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live. (Rev. 13:14)

All have been deceived by the power of this ultimate, antithetical beast that claims great authority. This beast likewise says that all should make an image to that predecessor beast that was wounded and did live. How often are we told not to rock the boat?

And he had power to give life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast should be killed. (Rev. 13:15)

The end-time beast whose rising is prophesied by John of Patmos has so much power that it can demand that those who won’t worship the beastly powers should be killed. This is a gravely disturbing prophecy. It is not any nation of the contemporary world but powers that have influence over the soul.

And he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads. (Rev. 13:16)

The mark of the beast is received by most in their hand (action) and in their forehead (thought). Dare to challenge the beast; dare to be a saint.

And that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name. (Rev. 13:17)

Mercantilism is restricted to all those who have the mark. Such great power does the beast infuse throughout governance that any nonconformists are labeled outcasts and banished.

Here is wisdom. Let him that hath understanding count the number of the beast: for it is the number of a man; and his number is Six hundred threescore and six. (Rev. 13:18)

The beast of Judeo-Christianity has an identical number, taken from the OT. It is the number of Solomon, 666. Its admonition is for the saints. There had to be type in the OT, but this type eludes modern exegesis as it is not the story they desire to tell. They opt to keep it a mystery, bedazzle, befuddle as they don’t know the truth. Anything new may cause a problem — insurrection!

And I looked, and, lo, a Lamb stood on the mount Sion, and with him an hundred forty and four thousand, having his Father’s name written in their foreheads. (Rev. 14:1)

Many within this era start to see the real Lamb standing on the mount. Jesus is not the only word written on their foreheads; his Father name is also written there (revealed later). These people recognize the ancient teaching inherent in the old and new and the final time messages.

And I heard a voice from heaven, as the voice of many waters, and as the voice of a great thunder: and I heard the voice of harpers harping with their harps. (Rev. 14:2)

And a new tune is heard harping from heaven. It is not a written doctrine or a lawful creed to be followed. It is the sound of a harp transcending all the old pretences, charades and subterfuges. Music can never be a high horse. It is refreshing as it sweeps away a deluge of lies.

And they sung as it were a new song before the throne, and before the four beasts, and the elders: and no man could learn that song but the hundred and forty and four thousand, which were redeemed from the earth. (Rev. 14:3)

And a new song is sung before the throng. Can you hear it? The old doctrines and doctrinaires go out the window. The baby goes out with the bathwater. But the new song can only be learnt by those who are called the saints, who see its composition. This remnant has the chance to redeem the earth. What a story! It is the sweetest story ever told.

These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. (Rev. 14:4)

Note that virgin in this instance is from the Greek word parthĕnŏus, meaning “one put aside.” The “put aside” refers to those with the recalibrated knowledge of the crafted architecture, constructed by our builders and carpenters.

And in their mouth was found no guile: for they are without fault before the throne of God. (Rev. 14:5)

All these studious adherents are without guile, without cunning, without slyness, and without sneakiness. They are not aloof. Their intent is to transact a personalized philosophical presence, aborting the old restrictive in reverence to the intrinsic life of joy.

The seventh trumpet is still sounding when three quick angel’s messages are brought to our attention immediately after the disclosure of the beasts of Rev.13.  These are known as the three woes.  The angels are identified as they come from “the midst of heaven”.  The three woes are:

  1. The hour of judgment is come
  2. Babylon is fallen, is fallen
  3. The wrath of God

Third Angel’s Message: Revelation 14:6–7 – First Woe – A New Everlasting Gospel

And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on earth, and to every nation, and kindred, and tongue, and people, Saying with a loud voice, Fear God and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters. (Rev. 14:6–7)

This is the first of three angels’ messages disclosed in Revelation 14. This message clearly states that the third angel comes with the “everlasting gospel”. This forever lasting gospel is obviously not that of the later synoptics. It is a gospel from the book being opened and revealed. The everlasting gospel is not the message that Jesus saves; it is not just an ongoing repetition for all times. The everlasting gospel becomes a calamitous event that changes our parameters and focus … the book being opened! There is no escaping from such a woe. We soon will be jolted but many say, “We will not be moved.” Woes are dreadfully woeful! Depending on your experience, it may tip you over the edge. Will you accept this newly heralded gospel?

It is our nature to cling, with a firm grip, to tradition. When any new message springs forth, it is assessed from a preconceived, prejudiced stance — with grave suspicion. “Hold fast to what you have” is said. Interpretation of the third angel’s message has always been based on the NT gospels. But the third angel’s message comes to light at a much later time, but penned well before the synoptics were written. Yes, there has been a misconception!

John writes to tell us that the third angel cries that the “the hour of judgment is come.” There is one coming to this Book. There is no second coming! Maxim upon maxim comes from here and there a little, one step upon another, built by the all-powerful shaddai, “almighty,” portrayed as very adoptive, infectious by the saints. The new message reveals all the Hebraic writings as having a trenchant foundation. The word god is from elohim, meaning “tribal-god,” “ruler,” “magistrate.” It is a design or something created by psychological needs.

In each era, gigantic steps have been taken with phonetics, articulation, alphabetical, metaphorical, narrative, and onward to the scientific. The early textual pictograms were characterized as a tutor teacher known as Enoch (meaning tuition). Enoch, through insight, was translated from the oral hieroglyphs and cuneiforms to the written visual word of abstract and subjective teaching. Later teachers in Revelation were always going to describe God as “my God” or “our God,” always very personal, as tuition was always in the hands of the individual or community, but never discriminatory.

The third angel’s message, “Fear God and give glory to him,” is asking the same as Paul (a debtor to Greeks and Barbarians), who spoke, “Who changed the truth of God into a lie, and worshipped and served the creature more than the Creator?” (Rom. 1:25). Paul perceived that all had become “vain in their imaginations” and so he took the everlasting gospel to anyone that would hear. Paul’s bells ring loud and clear. “Professing themselves to be wise, they became fools” (Rom. 1:22) and “Who changed the glory of the uncorruptible” (Rom. 1:23). The word change is from allattō, “to make other” or “alter,” and “metallattō”, “to alter afterward.” With transgression of the painstaking work built by the scribes; the third angel’s woeful message is distinct. There has been a misdemeanor against the gospel, but a new day is dawning. The word creature in Romans 1:25, is from the Greek ktisis, meaning “the thing,” “the created,” not the action of creation. The word Creator (Rom. 1:25) is an action word from ktizō, akin to ktaŏmai, and is a primary verb. God is synonymous to a “making” of the ten commandments of Exodus. The hour has come to judge the commandments of God and glory them. You cannot avoid this moment.

With the new everlasting gospel now evident we can now perceive this context was spelt out in many pre-synoptic ways — for example, “For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead, so they are without excuse” (Rom. 1:20). The word made means “to be made,” “to be set,” “to become,” or “to begin to be.” Revelation is a book of extreme makeover; thus its highly irrefutable structured format. Those worshipping an anthropomorphic being have been contradicted. They worship “the creature”. In Genesis we had been told that God was at rest. We can thank Paul and John of Patmos that they moved the debate back to its origins and away from that singular concept of God, back to diversity of each community member.

Paul and other early missionaries knew that instituted thought must always be questioned. Set thought was antithetical, enslaving, with dogmatic clichés as recalled “changed the glory of the uncorruptible God, into an image made like to corruptible man” (Rom. 1:23). They lusted “of their own hearts.” The changing of God to a humanlike being was described thus, “Woman did change the natural use into that which was against nature” (1 Rom. 26). Israel had collapsed through the veneration of idols: “God gave them up unto vile affections” (Rom. 1:26–32). Paul had to take the message to those who would understand. The three angel’s woes shatter our awareness bringing this revived everlasting gospel, least expected.

In antitypical times Paul wondered why the Galatians had so soon left the truth. “I marvel that ye are so soon removed from him that called you into the grace of Christ unto another gospel” (Gal. 1:6). “Know ye therefore that they which are of faithfulness (from pistis), the same are the children of Abraham … So then they which be of faithfulness are blessed with faithful Abraham” (Gal. 3:7–9). “Faithfulness is the substance of things hoped for, the evidence of things not seen” (Heb. 11:1). Paul knew it was not composed of faith, rites, ceremonials, objects, or dead works but good deeds from the living heart and mind.

Again the story of Peter the missionary, “God the Father” (symbolically speaking), “the Creator,” is a predication and not a creature, not an image made like to corruptible man by “fools.” In 2 Peter 2 is a vivid diatribe against false teachers following the corruptible Pharisees and Sadducees, “false prophets among the people … shall bring damnable heresies” (2 Peter 2:1), “follow their pernicious ways” (2 Peter 2:2), “their damnation slumbereth not” (2 Peter 2:3), “have forsaken the right way, and are gone astray” (2 Peter 2:13), and are “wells without water” (2 Peter 2:17). The early messianic missionaries knew the anthropomorphic conversion was deceptive.

In Jude, the same missionary note — “For there are certain men crept in unawares, who were before of old ordained to this condemnation, ungodly men, turning the grace of God into lasciviousness, and denying the only Lord God and our Lord Jesus Christ” (Jude 4). “But these speak evil of those things which they know not: but what they know naturally, as brute beasts, in those things they corrupt themselves” (Jude 10).

All these missionary statements are a warning pertaining to the immediate post-messianic decades. But the third angel’s message is bringing woe at the time the book is revealed. In Revelation, the missionary message is voiced in the seven angel’s messages. These seven messages are a call sounded to, “worship him that made heaven, and earth, and the sea, and the fountains of waters” (Rev. 14:7). There is no anthropomorphic context in this message. The missionaries had reviled against any human form or characteristic attributed to the Almighty creative. John of Patmos took up the same missionary message, one to be happy, to rejoice and fully accept the Ancient’s message devoid of all proffered hindrances.

The above missionary teachings, when repeated in archetype, cause great fragmentation. The threefold angel’s messages, come from the temple on high (“midst of heaven”), of Revelation 14, and are the “morning star” to the saints who continue their heavenly harvest around the throne. They never take the throne as a literal throne up there somewhere. To those having sprung from the wayside, stony places, or thorns, the communication is a confutation of their entire highly held beliefs. Obfuscation causes the third angel’s message, of a new apocalyptic gospel, to become the penetrating woe. It is the rejecters who face the full blunt of the woeful last judgment. In contrast the accepters sing their new song.

Note, this first message of woe in Revelation 14:6–7 is the same as that in the synoptics. Matthew 24:26 and Luke 17:20 express views that were not in favor of objectifying the coming of the kingdom of God or likely circumstances. “The kingdom of God cometh not with observation: Neither say they, Lo here! or lo there! For behold, the kingdom of God is within you.” The third angel is announcing, “Worship the Creator, the Maker (not the creature), for the hour of his (Maker personified) judgment (through concept) is come.” Souls once dead in trespasses and sins are to be quickened with optimism and fortitude, a brand new age gospel, without any baggage to carry over.

Let’s examine quickly, in a little more detail, “for the hour of his judgment is come” (Rev. 14:7) for the studious.

The word hour in the third angel’s message is from hōra, meaning “instant” or “season.” Judgment, from krisis, means “decision.” Is, from ho esti, is in “third person, singular, present tense” (that is), and from eneima, is a defective verb (not perfect or complete, “to be”). Come is from ĕrchōmal, which is used, only, in the present and imperfect tenses. The imperfect tense is in play when a verb expresses action in the past that is not complete. Very majestic. It is progressive with no historical starting time. It is past continuous day star arising, evolving, and mindfulness in hearts that never rest.

It is now time to move on to the fourth angel’s startling message, “Babylon is fallen”, the second woe of Rev.14.

Fourth Angel’s Message: Revelation 14:8 – Second Woe – Babylon is Fallen

And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication. (Rev. 14:8)

John’s message was an unequivocal warning to the apocalyptic age churches, descriptively said to be the seven churches of Asia Minor. They are on notice for their hypocritical, dreary enigmatic gospel that they have held for near on two thousand years, which is not the everlasting gospel. John proceeds to lambaste these end-time churches. Reprimands are often taken harshly. The brothers and sisters of the Asia Minor churches would also fail to heed Christ’s message of the order of Melchisedec, the order of Christ. These churches are the perfect object to denote the fallen grace that abounds.

We can sense denominations, colorfully arrayed of every blend. This woe says the end times are here right now, “Babylon has fallen”. Revelation 14:8 expounds that decline. Apotheosis is near, as all creedal avowals disintegrate. Churches voluntary foreclosed, offering little, mostly insensate mendacities. The zeal of the soul has been quenched, rectitude forgone, with no understandable messianic message of rigorous sustaining hope.

John’s glossary in this fourth angel’s woeful message can be bulleted thus:

  • Babylon —symbol of confusion and error
  • Fallen —piptō, “alighted on”
  • That great city —Jerusalem, where the Lord was silenced (Rev. 11:8)
  • Nations —ĕthnŏs, “races, tribes, nations”
  • Drink —pŏtizō, “make drink, feed”
  • Wine —ŏinŏs, “something that intoxicates”
  • Wrath —thumŏs, “indignation, fornication”
  • Fornication —pŏrněia, “harlotry, fig. idolatry”

The fourth angel’s woeful message is shown to be the manifestation of false testimonies. This falsity comes from the decaying church’s prophesying historical inclinations and teachings that deny the living soul, obliterating the energy and craving of the human spirit. The high pulpits have abnegated all reason, shunned all light, and espoused yearly set routines, indoctrination and rules to be abided by. Creation is lost to he who could create. No new revelation has been forthcoming, nor deemed necessary. God’s divine natural law was trodden underfoot by those advocating a father-of-all attitude. The revelation of the heart has been squandered for centuries, rejected and deemed heretical, blasphemous, and seditious. Presence, the beneficiary’s sole right, an everlasting freedom, was shackled by prolonged error that was espoused as correct. Paul knew to think was a new experience. Don’t think, don’t ask, never question was the faithful message. With divine nature misplaced, declension filled an empty void. Fundamental trifles came to be on the left, on the right, up and down, inside out, and far and near. But Babylon has now fallen.

The fourth messenger hastily arrives to warn alerting of the pending divine impulse, the spark, and the marriage to come. Distraction, cowardice of laborious recitals, and great, lengthy centuries of prophetic exclamations are exposed as fake. All is “drunk with her fornication.” Lukewarm piety, manifold retrograde encumbrances, and meek hand-me-downs have caused major umbrage. The great city however has fallen.

The fourth angel’s woeful message is saying that distraction and fallacy (Babylon) alighted, piptō signifying that it had fallen on what was to be edification. Gross indolence blurred the great vision, enshrouding and misting a very bright shining.

The fourth angel brings a quick, sharp and short rebuke to this final age of mass conditioning. The angel admonishes, saying that baleful, baseless, nothing of nothing teachings have weighed heavily, landed on our shoulders. Jerusalem (the church), “that great city,” where our Lord’s justice was rapaciously silenced, has been obliterated. Babylon, that satanic, host who cast fire, sprouted fire, upon every voice of disputation, now comes to its end.

Jerusalem, you had a chance of a bright ray of light. Deception came and, with magic and wonders, blew out all your messianic light. The veracious haters of verity gave heat that was cold. However the indwelling supreme spirit cannot be squelched, nor dismissed, as there is always a remnant with understanding. The doctrine of innateness, of heartfelt inspiration is never lost entirely to barren wastelands, iconoclast nominalists. All the churches, now inebriated with their own leanings, are indignant. They wrathfully deny this title of “harlotry” but defensively resist the Creator’s flame. The fourth angel later returns to further warn piety of a very stormy milieu. Many non-believers are also left as bemused and befuddled as those adhering to the old ways.

For clearer insight, read Jeremiah 50–51, a depiction that Revelation foresees as the condition upon the book’s opening. Now comes the third angel’s woeful message (5th Angel’s Message) of Revelation 14 – “The wrath of God” which none can avoid.

Fifth Angel’s Message: Revelation 14:9–11 – Third Woe – The Wrath of God

And the third angel (of Rev. 14) followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, the same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: And the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name. (Rev. 14:9–11)

The beast and his image are the two beasts of Revelation 13 applied to the end of the age of deception, the apocalyptic age. You need to ask why these beasts are reincarnated for the last age before the kingdom of heaven is restored. It is important to understand the origin of these beasts and why they are central to the book of Revelation before elaborating on the fifth message. So we will just do a slight detour back to the beasts.

Background of the Fifth Angel’s Reference to the Beasts of Revelation 13

Here is a synopsis of the beasts dealt with earlier:

The first beast: — Seven heads, ten horns, ten crowns, blasphemy, leopard, feet of bear, mouth of lion, and power from dragon with one head wounded and healed.

This beast is a reference to the Hebraic leaders at the time of the pre-Babylonian OT Bible temple-history.

Commencing with Saul, David, and Solomon, the children of Israel increasingly fell to idol worship and rebellion. The twelve tribes of Israel divided. Ten tribes in the north became the kingdom of Israel; they are the ten horns with crowns. Two tribes in the south were called the kingdom of Judah. Their last seven kings apostatized exceedingly, and Judah was taken captive by Babylon. The seven kings are the seven heads of this beast (Rev. 13:1–2).

In highly emblematic writing using animals, such as the lion (Saul), bear (David), leopard (Solomon), and the nondescript animal of ten heads (Israel) and a little horn (Judah); Daniel also projects the substance in the OT’s ancient narratives (see Dan. 7).

John was shown, in a vision, the churches of the Christian era, interweaving the form of the Bible temple-history, as there is nothing new under the sun.

The second beast: — Two horns like a lamb, and he spoke as a dragon.

Here the second beast’s biblical activities commence in the latter part of the OT, Apocrypha and smaller prophetic books such as Joel, Zachariah, Haggai, and Malachi. First, note that 1 Maccabees 1–16 was written not by vision but as history, seeing the hand of God as an operative. This little book shows apostate Jews join Antiochus Epiphanes to persecute law-abiding citizens of Jerusalem and plunder their temple. Following the Maccabean victory and rededication of the temple (2 Macc. 10:1–8) the scene of Revelation 13:11–18 utilizes the same type for projection. A peaceful lamblike society was established (see 1 Macc. 14:8–15 and Zech. 8:1–5). Soon, the Pharisees and Sadducees appeared, hoping to restore Judaism, which had been lost during Antiochus Epiphanes’ destructive reign. Pharisees controlled the oracles of God, and Sadducees were the civic leaders, which attracted the wealthy. This religious-civil combination constituted the two horns on the lamblike beast. And this beast did speak as a dragon. The account of this beast concludes in the gospel days.

These two beasts are witnessed as apostates in John’s horizon vision. There must be at least two witnesses, as we are told, “At the mouth of two witnesses, or three witnesses, shall he that is worthy of death be put to death; but at the mouth of one witness shall he not be put to death” (Deut. 17:6). The two beastly types need to be kept in focus when considering the fifth angel’s message.

It’s a bit surreal. Why do the scribes revert to old symbols and then conjoin and resurrect them in the age to end all ages of duality between heavenly forces and forces of darkness? What is going on? Now back to the fifth angel’s message.

Fifth Angel’s Message: Revelation 14:9–11 – Third Woe – The Wrath of God … Continued

We now know that the fifth angel referenced the beasts of Revelation 13, and unlike dark theology, we now know the kindred of those beasts. We can move on, not being persuaded to this or that by our fathers of theology.

The fifth angel’s message is a warning of wrath of God to come to those having worshipped these beasts of the Apocalypse. This call is to resist groundless persuaders, false ministers, false prophets, a call not to be entrapped, not bonded, to any whim or doctrine. The call is to question whether one was born into truth or by perchance discovered truth. It is a matter of showing yourself approved, that it cannot be said, “Thy silver is become dross, thy wine mixed with water” (Isa. 1:22). John reflected the same at Cana in Galilee – John 2:7-10, where they kept miraculously the good wine till last. But here in Revelation the Patmos fugitive sees the wine becoming the wrath of God. It is poured out for those who worship powers that have become as iniquitous as the two beasts, having been given the power by the dragon in Revelation 13:4. The two beasts have power “to make war with the saints.” The saints are the ones who know the contents of the open book. The image beast performs great wonders of deception, including soothsaying miracles, often in regard to hypothetical “prophetic” periods, or healing services, speaking in tongues, and much more. Such prophesying was condemned in Deuteronomy 12–13 and Matthew 7:21–22. These modern-day prophetic pretenders, followers of beastly theological, fail to investigate the true God of the Testaments. Little questioning is required as to why they should be called false prophets.

The revelator’s keen perception, in vain, exhorts the churches to their last chance of edification. They continue to heed the lies of the dragon, the beast, and the false prophet, three unclean deceivers. These woes have been replicated in many ways — indulgences, dogmatic denominations, a reformation of faith, church riches, cultish denominations, in the centric “Jesus saves” message, sexual abuse, sectarian wars, religious ideologies, the dulling of consciousness, and ever so on and on. Follow any one of these and you will meet your waterloo as they have never really opened the Bible or wanted to appreciate the sophisticated layers within the book, although they are keen to have it published and distributed.

This third woeful message warns against receiving the mark of the beast. Now what is meant by the word mark? The beast and the power he has given to the image beast caused all to receive a mark in their right hand (indicating manual dexterity) or in the foreheads (in their minds). You could not trade or participate without this mark of identification. We are told the mark is either the name of the beast or the number of his name. His number is 666. We have found the original type, Solomon (see Type 3), who was given this number, the only character in the Bible to be given this identification. Of course, modern-day exegetes cannot, according to their theological propositions, comprehend why Solomon was given this mark.

The fifth angel’s message has now been covered, but many are intoxicated with the wine of God’s wrath.

John of Patmos’s Vision

Throughout Revelation, John of Patmos likened future events to horrific incidences of bygone days. John was never talking about the immediate churches of Asia Minor, but about catastrophic “final” times of prolonged ideological errors. John saw Christendom’s emerging failure in its early days as a speck of what would become gross misrepresentation and theological erring. But he also visualized that the answer must be an entwined spiritual mythos, not just a singular past objective logos nor mercantilism. There was and has always been a necessary dichotomy once concept was begotten within the cosmology. Paul perceived his society slumped back to a reversion to selectively literal recall. However, the later duplication in the synoptics was an attempt to reestablish the primary theme of the degradation of Jewish governance. The synoptics were designed to combat the connivance of selective orthodoxy to institutionalize. John’s aligned his gospel particularly with Paul’s and John of Patmos’s style of writing. Matthew, Mark, Luke and John reiterated, by duplication, the appalling governance of the Pharisees and Sadducees. This was a similar reproduction of the chronicle of kings in Kings, Chronicles, Isaiah, Jeremiah, and Ezekiel of OT times.

The pattern of documentation had already been well established and was a teaching method known as far back a Enoch. Paul’s epistles gave the subjective while both Johns gave an abstractive but real account. The structures of type, antitype, and archetype are designed to free the mind from any cleavage to bondage. John of Patmos’s Revelation fully appreciated that restrictive limitation would be the beastly enemy of the Apocalypse. The book of Revelation was devised to negate any chance of pinpointing any definite time of opening the book. The longer the book remained closed the greater the impact would be.

The dark ages were absolutely foreseen by John of Patmos. Any attempt at reparation would inevitably wane. But the stern-hearted ĕkklēsia, by one tenet upon another, would continue to build the true Jerusalem and John recorded their entire message in Revelation. They met with ferocious opposition and the book was closed for centuries, the covenant broken. Revelation was nearly excluded from canonical works. By fortune, it remained within canon, despite fervent disagreement. The Patmos fugitive saw religious bodies, declining into disarray by following their strange doctrines. Revelation’s narrative clearly is instructive to those refusing to accept the beastly mark, refusing the false authority and refusing to worship the image of the beast. They face the language “should be killed.” This has happened many times, literally and figuratively. Killed, from apŏktěimo, figuratively speaking, is “to destroy, put to death, kill, slay,” and from apothnēskē, “separation, departure, cessation.” It is time for the saints to come marching home because we all want to be there and not here.

Claiming piety, the dogmatic devour impropriety. They could not be told and fail to comprehend the wrath of God. They are all drunk with Babylonian wine. John’s message is highly sensate: “Babylon … made all nations drink of the wine of the wrath of her fornication” (Rev. 14:8). And “the same shall drink of the wine of the wrath of God which is poured out without mixture into the cup of his indignation” (Rev. 14:10).

John’s fifth message above is now to be clearly spelled out through the seventh seal, the seventh trumpet, and the seventh plague. All beware; none can hide. Be alert, as anything else is death. We now have to move on from these three dreadful woes.

The little book is now to be fully opened, verse by verse, to the end of Revelation. It is time to gather the clusters of the vine of the earth for harvest.

And I heard a voice from heaven saying unto me, Write, Blessed are the dead which die in the Lord from henceforth: Yea, saith the Spirit, that they may rest from their labours; and their works do follow them. (Rev. 14:13)

The heavenly call is for all to join in ending the age of deception and initiate the Apocalypse.

And I looked, and behold a white cloud, and upon the cloud one sat like unto the Son of man, having on his head a golden crown, and in his hand a sharp sickle. (Rev. 14:14)

Not the Son of man but “like unto the Son of man.” This figure is the one with the golden crown and the one with the sharp sickle that is coming to the Judeo-Christian age. Beware — this is not the old antitype, Jesus. The antitype passes away with the coming resurrection of a new Jerusalem. Watch out for the sickle is sharp.

And another angel came out of the temple, crying with a loud voice to him that sat on the cloud, Thrust in thy sickle, and reap: for the time is come for thee to reap; for the harvest of the earth is ripe. (Rev. 14:15)

Another angel from the throne of the ancients comes with the impending message of catastrophe for old religions of whatever blend, “the harvest of the earth is ripe.” The time is now, and the harvest is ready for picking. The old is about to end, and a new dawn is anticipated. The door is wide open.

And he that sat on the cloud thrust in his sickle on the earth; and the earth was reaped. (Rev. 14:16)

With the tabernacle of the temple open, the book of Revelation opened; the harvest is ripe, and the end comes quicker than a flash. The earth is about to be reaped. A new Jerusalem waits in the wings.

And another angel came out of the temple which is in heaven, he also having a sharp sickle. (Rev. 14:17)

With the temple now opened, the age of religious bigotry is about to end. Another, accompanying angel with a sharp sickle comes ready to reap all falsity in the earth.

And another angel came out from the altar, which had power over fire; and cried with a loud cry to him that had the sharp sickle, saying, Thrust in thy sharp sickle, and gather the clusters of the vine of the earth; for her grapes are fully ripe. (Rev. 14:18)

And a third angel comes from the altar to all religions with the same message, saying to the one with the sharp sickle, “Thrust it in.”

And the angel thrust in his sickle into the earth, and gathered the vine of the earth, and cast it into the great winepress of the wrath of God. (Rev. 14:19)

The sickle is thrust into the earth of wrongful denominationalisms that have proliferated for two thousand years and longer, bearing the false message justifying a one-sided debate through the centuries.

And the winepress was trodden without the city, and blood came out of the winepress, even unto the horse bridles, by the space of a thousand and six hundred furlongs. (Rev. 14:20)

The winepress is without the city, and blood is everywhere, up to the horse’s bridles, for a distance of 1,600 furlongs. This distance is based on type, once again, as it is all symbolic.

Where in the Bible is this symbolic type? You should not now be straitjacketing the fable, the story, the tale, but seeing it in your mind’s eye as a figurative portrayal of the events after the antitype of the synoptics, after all preliminary types. It enhances the mind’s eye, God’s conceptive likeness, swinging back with force and quickening.

So far we have covered texts from the OT and the NT. This time the source is from the Apocrypha. Revelation is very inclusive. It brings together books, which are disregarded at the student’s peril. Where in the Apocrypha would 1,600 furlongs be? Like the 1,260 days, the 1,290 days, and the 1,335 days of Daniel, it requires research, study, and knowledge to unravel the riddle. But it is a type that shows us the integral nature of the writings among books over time. The saints are all one, one like the Son of man, the Ecce Homo, who created text and word pictures. No wonder he is labeled “Son of man” on par with God.

Turn to 2 Maccabees 12.

Let’s list the characteristics and descriptions for application when the sickle is thrust in:

 

Reference 1600 Furlongs Type Commentary
 
2 Macc. 12:9       240 “fire was seen at Jerusalem (the church) two hundred and forty furlongs off”
2 Macc. 12:10           9 “Now they were gone from thence nine furlongs”
2 Macc. 12:16           2 “unspeakable slaughter, insomuch that a lake two furlongs broad”
2 Macc. 12:17        750 “Then departed they from thence seven hundred and fifty furlongs”
2 Macc. 12:17         600 Departed another “six hundred furlongs” to Scythopolis
Total furlongs    1,601  

The Apocrypha refers to texts that are left out of officially sanctioned versions of the Bible, the canon. The term means “things hidden away,” which implies secret or esoteric literature. Nevertheless, none of these texts were ever considered secret. They were very fluorescent signposts.

In some Protestant Bibles, the books of the Apocrypha are placed between the Old and New Testaments. In the Roman Catholic Bible, the books are interspersed with the rest of the text.

Revelation’s reliance on the Apocrypha is very telling. Its complete confirmations of type, antitype, and archetype are embedded throughout. One “like the Son of man” thrusts in the sickle with three angels’ witnessing. This Son of man is the lion of the tribe of Judah. It is not the long sought-after Jesus Christ personification of the NT. The Son of man, a messianic figure of humankind, comes as a messianic warrior in times of crisis, recorded from the time of David. It may be in pre-exilic, post-exilic, or NT times or today. With the coming of a messianic oeuvre, the four winds blow. But we have the plagues to contend with. We are all wary of plagues!

And I saw another sign in heaven, great and marvelous, seven angels having the seven last plagues; for in them is filled up the wrath of God. (Rev. 15:1)

The seven last plagues come in the period of the new interpretation as the harvest is gathered in. A sweeping change is about to come, but the devastating plagues must come first. They’re essential before the post-apocalyptic restoration.

And I saw as it were a sea of glass mingled with fire: and them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God. (Rev. 15:2)

Victory is had over end-time religions, a highly drab, beastly, damnable era. Those who have victory over this contemporary beast and over the image this beast has promulgated, over his mark, and over the number of his name stand on the sea of glass. The saint’s perfection reflects on stilled waters, a symbol of the objective reflecting the subjective and abstract in all incidences from immemorial.

And they sing the song of Moses the servant of God, and the song of the Lamb, saying, Great and marvelous are thy works, Lord God Almighty; just and true are thy ways, thou King of saints. (Rev. 15:3)

The new followers sing a new song. It is the old song of Moses, the song of the Lamb. We have found our king, our God, my God, a very personal, intuited God, far away from the induced.

Who shall not fear thee, O Lord, and glorify thy name? for thou only art holy: for all nations shall come and worship before thee; for thy judgments are made manifest. (Rev. 15:4)

All nations shall be changed. All nations shall come to our new king.

And after that I looked, and, behold, the temple of the tabernacle of the testimony in heaven was opened. (Rev. 15:5)

The temple of the tabernacle is opened, opened, opened! The beasts are comprehended with light shining in darkness; the leaven replaces the unleavened.

And the seven angels came out of the temple, having the seven plagues, clothed in pure and white linen, and having their breasts girded with golden girdles. (Rev. 15:6)

The temple is opened, and the angels hold the plagues, which they release. These angels are dressed in pure white linen. The plagues will cleanse all errors.

And one of the four beasts gave unto the seven angels seven golden vials full of the wrath of God, who liveth for ever and ever. (Rev. 15:7)

The four heavenly altar protectors fill the golden vials with wrath, ready to overcome someday, forever and ever. Can you help sing the new song?

And the temple was filled with smoke from the glory of God, and from his power; and no man was able to enter into the temple, till the seven plagues of the seven angels were fulfilled (Rev. 15:8)

No person, no one, has been approved. Not one can enter the temple until the plagues have been fulfilled. No one can be held righteous by past deeds undertaken. The temple is open, the KJV is open, but no one can enter the book until the plagues have ended. Everyone is excluded at this stage. Those who survive the plagues will be able to give full consideration to this resurrected Bible, the resurrected Christ life.

Here come the seven plagues!

First Plague: Revelation 16:1–2 — Grievous Sores – Leprosy

 And the first (angel) went and poured out his vial upon the earth (or ground); and there fell a noisome and grievous sore upon men which had the mark of the beast, and upon them which worshipped his image. (Rev. 16:1–2)

Plagues follow as an inevitable result of shutting out light. Luther’s light is seen as dullish; Bertrand Russell’s as no better. All those who have failed to study are just as misguided. The messages, seals, and trumpets continue their work when the first plague is being poured from above. The beast, marked and imaged, does not see what is overhead.

The “noisome and grievous sore” of the OT was leprosy. See Strong’s Concordance entry for the word leprosy. Anyone with leprosy was considered unclean. In the less spiritual age, leprosy decayed. A scaly, ulcerated mind, figuratively speaking, is a corrupting influence. Passion for rectitude dwindled as the image was worshipped.

Second Plague: Revelation 16:3 — Blood of the Dead

 The second plague requires no explanation as it is a very concise reiteration of the second trumpet.

And the second angel poured out his vial upon the sea; and it became as the blood of a dead man: and every living soul died in the sea. (Rev. 16:3)

Primeval, terrible prehistoric monsters lurked in the blood-seas before venturing onto dry land, or earth. The living souls of the sea are the first to feel the wrath of this plague.

Third Plague: Revelation 16:4–7 — Rivers become Blood

 And the third angel poured out his vial upon the rivers and fountains of water, and they became blood. (Rev. 16:4)

The message of the third trumpet becomes an overwhelming plague as the rivers and fountains of water become “blood” and all that is decrepit is destroyed. The blood, of course, was kindred to the blood in Pharaoh’s day. Because of obstinacy in recognizing the true God, the Nile, an object of worship, was turned to putridity. Now there was only stinking rottenness all around. The plate was empty; the cupboard was bare of all that was believed.

The intolerant religions and non-religious have shed much blood (literally and figuratively), the blood of innocents. John writes, “I heard the angel of the waters (people) say, Thou are righteous, O Lord which art, and wast, and shall be, because thou hast judged thus. For they have shed the blood of saints and prophets, and thou hast given them blood to drink; for they are worthy” (Rev. 16:5–6). John, when writing, was bringing to vision a great future age where questioning begins from within Jerusalem, the south country. Endless doctrines fall to the ground, cracked and broken symbolically, when the apotheosis becomes apparent. There is no need to scrutinize any as they are worthy of this treatment.

The angel of the waters, representing upright fervor, with full knowledge of the folly and deception of all religions, sees bewilderment and turmoil. New holders place the quintessential view before their eyes. Literalism is seen to have detached itself from the prototypical universal.

And I heard another out of the altar say, Even so, Lord God Almighty, true and righteous are thy judgments. (Rev. 16:7)

While the angel is at the golden altar, the Day of Atonement is not completed. The angel is saying there is still time to make a stand. What is your choice?

The shadows are lengthening, the darkness is deepening, and the hour is late. Judgment comes quickly.

Fourth Plague: Revelation 16:8–9 — Scorching Fire

And the fourth angel poured out his vail upon the sun; and power was given unto him to scorch men with fire. And men were scorched with great heat, and blasphemed the name of God, which hath power over these plagues: and they repented not to give him glory. (Rev. 16:8–9)

The fourth plague will scorch men with fire. It is not the sun that scorches men with fire, although some think that way. It is adherence to false religious precepts that scorches humankind. The trumpet blasts louder, “the sun was smitten … was darkened … and shone not” (Rev. 8:12), according to the fourth angel’s message! Have you ever thought the sun was darkened literally? When angels bring this plague’s message, “power was given unto him to scorch men with fire” (Rev. 16:8). The angel is always a servant of our God: “Our God is a consuming fire” (Heb. 12:29). This wrath scorches humankind’s failure to accept their non-anthropomorphic God. They reviled against the name of God from thěŏs. They revile the called name, repenting not. They have disbanded the ancients’ message, plunging the world into pitch darkness. Oh! Thyatira, what have you done? — “sufferest that woman Jezebel … eat things sacrificed unto idols” (Rev. 2:20). This question epitomizes the decline of the final times, albeit in a different form. Declension has not been perceived.

Sixth Angel’s Message: Revelation 16:17 — “It is done”

“It is done.” (Rev. 16:17)

Revelation’s shape and outline surprises. The Apocalypse is not the expected—indeed, it is the very opposite. It is like a scorpion with bite in its tail. The revelation of Jesus Christ is not meek and mild but amazingly configured. The book rallies against principalities and high officialdom; it criticizes the mercantile; and it longs for restoration, balance, and tolerance between the sacred and the secular. It lauds retribution. It brings light out of dark and re-creates seven days of creation of Genesis in Revelation. At the end of the new creation, the ark is open for all to enter. Conceptive thought is unrestricted, free to fly high and away on the wings of a dove. Never again will we have to endure the endless wrangling over this or that word because the brotherhood of humankind becomes paramount.

The message “It is done” is identical to Genesis, where all is at “rest.” The textual book is open. The seven days of new, conceptive creation are the seven angels’ messages, based on Genesis’s seven days of creation, an identical pattern. In Revelation, rest is again accomplished with boundless optimism. There is no central governing authoritative administration of the spirit.

7 Days and 7 Angels of Creation
Genesis Revelation
 
First

 

Day

Light (Gen. 1:1–5) First

 

Angel

Proclaims light (Rev. 5:1)
Second

 

Day

Division (Gen. 1:6–10) Second

 

Angel

“Woe, woe, woe” (Rev. 8:13)
Third

 

Day

Grass, new life (Gen. 1:11–13) Third

 

Angel

Everlasting gospel, open (Rev. 14:6–7)
Fourth

 

Day

Concept (Gen. 1:14–19) Fourth

 

Angel

Babylon is fallen; creative conception triumphs (Rev. 14:8)
Fifth

 

Day

Be fruitful (Gen. 1:20–23) Fifth

 

Angel

A warning against complacency (Rev. 14:9–11)
Sixth

 

Day

Man, concept, rest (Gen. 1:22–31 Sixth

 

Angel

Arise, spread the word; It is done (Rev. 16:17)
Seventh

 

Day

Rest (Gen. 2:1–2) Seventh

 

Angel

“Come out of her my people,” rest (Rev. 18:4–5)

Fifth Plague: Revelation 16:10–11 — Darkness and Blasphemy

And the fifth angel poured out his vial upon the seat of the beast; and his kingdom was full of darkness; and they gnawed their tongues for pain, and blasphemed the God of heaven because of their pains and their sores, and repented not of their deeds. (Rev.16:10–11)

The plagues continue after the saying, “It is done.” The wrath is poured out on the seat of the universal beast that has selectively literalized. This beast, the beastliest of all, that has deceived from time immemorial, swoons in its pains and sores. Never will it repent. The pseudo churches do not heed the given message; in fact, they rarely read Revelation. They have no explanation for Revelation — two thousand years of scholarship with little, absolutely nothing, to show. No wonder the angels are a little perturbed; no wonder the churches come in for mild rebuke.

You cannot change a leopard’s spots. Relying on a solely alleged event two thousand years ago for justification and sanctification will be the sword they fall upon. God’s likeness renews with each and every generation. Every generation expects to rise to new heights of heavenly approbation, higher morality, and better endeavors, freeing past chains, protecting the sacred-civil, glorifying life and each moment. After two thousand years, we are bereft on the raft. The age of missionaries is long past. The contemporary beast is the composite beasts of Revelation 13 that have no idea of the higher, less earthly ground, the structure, and its edification. This final almighty beast is unable to recant, choking on its vomit.

Regarding this beast of the Apocalypse, it has, “eyes like the eyes of a man” (Dan. 7:8). Types are typified, descriptively fitting all. The little horn, Judah’s last seven kings before Babylonian captivity, had eyes, the word coming from ayin, an outward appearance and knowledge of man. “And a mouth speaking great things” is another of its attributes. Things, from rab, means “very great things,” “mighty, plenteous, princely things.” But all knowledge is found wanting as soon as the script is cantilevered on one event only. That was never the intent of any of the OT scribes. Paul and the synoptics never intended for one brace to support the entire temple. Leonardo de Vinci would have insisted on numerous balustrades too but did place his virgin on some rocks and stones.

The “seat of the beast” of Revelation 16:10 in story form was Jerusalem, the capital of Judea. John inscribes that the kingdom “was full of darkness.” Revelation’s Jerusalem, analogous to Christendom, pontificates, “We will not hearken to the sound of the trumpet.” Christendom becomes bitter. Understanding that their day in the sun is drawing to a close, they vilify the great God of rest and denounce the new angels from the temple of creation. With the beast’s powers of resolution seriously weakened, mental palsy sets in. They have to account. They will be held to account. Determinedly, they refuse to reconsider their waywardness, repenting “not of their deeds.”

Sixth Plague: Revelation 16:12–16 — Unclean Frogs Out of Mouths

And the sixth angel poured out his vial upon the great river Euphrates; and the water thereof was dried up, that the way of the kings of the east might be prepared. And I saw three unclean spirits like frogs [come] out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet. For they are the spirits of devils, working miracles, [which] go forth unto the kings of the earth and of the whole world, to gather them to the battle of that great day of God Almighty. Behold, I come as a thief. Blessed [is] he that watcheth, and keepeth his garments, lest he walk naked, and they see his shame. And he gathered them together into a place called in the Hebrew tongue Armageddon. (Rev. 16:12–16)

Plague after plague continues to devastate all beyond belief. It is hard to wash away a deluge of lies. And there is still one more plague after this sixth.

John reverts to a sketch of the waters of the great river Euphrates dried up. This is a massive image for those of our momentous time to digest. Babylon fell into disarray with false gods, diviners, soothsayers, and degradation. This can’t possibly be Rome in prophetic vision! Babylon failed to place humankind’s dexterity and ability first and foremost. There was no personification, and the written word was not grasped. John, with great foresight, saw this decline as a universal phenomenon of a natural progression and projections of distant times to come. He follows the configuration in the book of Jeremiah, selecting Babylon the Great as the categorical example. There has never been a more pertinent portrayal.

Babylon, with the waters dried up, provided an easy entry for the kings of the east, Media and Persia. Here, the Patmos fugitive is visualizing the conquering of Babylon, so long ago to his prophetic time, as an insurmountable reversible image of apocalyptic seasons. This story of Revelation is about a Jerusalem to come — not a Middle East Jerusalem, but a city of acclaim, in the end of bygone beliefs. The application for us is ever today, not yesterday. Today becomes our biography, our battle bugle of elevation, the ascent of man, the premonition of the scribes. Fraudulence encapsulating subservience and the control of lethargic minds would deny any new green shoots, such as inquisitions, witch hunts, indulgences, vicarious faith teaching, and the lesser festivities commemorating the hypothetical. Happy is the person who finds wisdom and understanding today. They are a tree of life. The rivers are very dry.

John, a fugitive, sees unclean spirits like frogs come out of the mouths of the dragon, the beast, and the false prophet. This is a lot of croaks, a lot of pouncing, and a lot of noise. John, the revelator, is foreshadowing a great, impending climax, where all that was old is made new again. That is odds on. Those who are satanically inspired urge on nation against nation to the great final days of Shadday, “Almighty (Rev. 16:7, 14) omnipotent destruction.” The Patmos fugitive perceives all that fallacy will be obliterated as the waters of fortification dry up. Another army, of saints, comes marching home.

An enlightening prediction of meddling is offered in the story of Josiah, king of Judah. Jerusalem, its king, and its people are a symbolic miniature of humanity in OT days; the narrative even sublimely points forward. The text of 2 Chronicles 35:22 uses the word Měgido for Armageddon, where Josiah interfered in the battle between Egypt and Assyria at Carchemish. It was none of his business. Josiah was killed (see 2 Chron. 35:20–22). Revelation 19–20, in its metaphorical language, tells us that the three unclean spirits are finally cast into the lake of fire. The same happened in the scuffling between the Pharisees and Sadducees when our saints come marching in a messianic overture.

The great Creator-God, through angelic messengers, warns the saints to be vigilant. An unexpected revelation appears. As a thief steals, lies are stolen away and replaced with unprecedented light, coming out of the east and shining unto the west. Gossip travels quickly.

Seeing no hope for the impenitent, the kings of the whole world, already provoked, are allowed to gather at the great valley of deception, where they are about to destroy one another. There is no escape.

Seventh Plague: Revelation 16:17 — “Vail into Air – It is done”

And the seventh angel poured out his vial into the air; and there came a great voice out of the temple of heaven, from the throne, saying, It is done. (Rev. 16:17)

Now to the last plague.

The fifth angel’s message, not to worship the beast of the Apocalypse, has been ignored. “The seventh angel poured out his vial into the air.” Air, from aēr, means “those breathing unconsciously” or “languish” and to grieve. The setting broadens here with many disturbing, upsetting issues, becoming intensified due to the plagues’ coming and messages’ being given simultaneously. For those who want to delve deeper into the phrase “breathing unconsciously” see the same sentiment use later in Matthew’s substantiation, “those who have waxed cold” (Matt. 24:12) where “waxed cold” is from psuchō meaning, “blow without thought”.  Oh, so much has been, lost in translation, in our meek and mild wanton interpretations.

The messages are just about concluded; there’s one to go — Revelation 18:4. The seals had all been given by chapter Revelation 8:1, with the seventh message allowing a space in heaven of half an hour while the trumpets and the plagues concluded. That time is now up. The alarm sounds. The trumpets have all sounded by Revelation 15:19. So here comes the final plague and soon the final message.

Each angel’s message has caused a crisis according to the heavenly host. Each time, within a different paradigm, the Apocalypse extends inevitably as voices, thunder, lightning, and earthquakes happen. The seventh plague is saying this is momentous. Foundations crumble, and luminaries light the heavens with great insight amid much articulation. The great city (Jerusalem; Rev. 11:8) is divided into three parts (Ezek. 5:2), the cities of nations felled, and the remnant affrighted and give glory to the God of heaven (Rev. 11:13). Populace here and populace there believe they will be left with nothing but a crumpled pile of old, dead bones. Where could they turn? There appears to be only crumbled ruins and false foundations. However, the form remains embedded and fixated.

Suddenly, all appears gone. The slate is clean, ready to start again with a new creation devoid of all prejudices. And the great mighty city, Babylon, with her despicable lies, having deceived many souls, leads them to a psychotic breakdown, a drunken stupor. Rome has nothing whatsoever to do with this rendition. It is symbolic Babylon, that great end-time city that is forgotten before God. Give to her the cup of the wine of the wrath. What kind of shaking could cause the demolition of a two-thousand-year-old structure of God-fearing souls? “And there fell upon men a very great hail out of heaven … and men blasphemed God because of the plague of the hail; for the plague thereof was exceeding great” (Rev. 16:21). “Judgment also will I lay to the line, and righteousness to the plummet: and the hail shall sweep away the refuge of lies, and the waters shall overflow the hiding place” (Isa. 28:17). There are so many wheels within wheels and form within form. A lifetime is insufficient time to ponder the maze. Only so much can be seen.

No more seals, no more trumpets, no more plagues. And the sixth angel’s message is heard: “And there came a great voice out of the temple of heaven, from the throne, saying, It is done” (Rev. 16:17). What is this final message of the ancients?

It is here that the angel of Revelation 8:5 took, “the censer, and filled it with fire of the altar, and casts it into the earth.” All obsessions are ended.

And there came one of the seven angels which had the seven vials, and talked with me, saying unto me, Come hither; I will shew thee the judgment of the great whore that sitteth upon many waters: With whom the kings of the earth have commiteth fornication, and the inhabitants of the earth have been made drunk with the wine of her fornication. So he carried me away in the spirit into the wilderness: and I saw a woman sit upon a scarlet coloured beast, full of names of blasphemy, having seven heads and ten horns. (Rev. 17:1–3)

So the plagues are devastating, beyond all reproach, with the final air plague being the deadliest of all. The end comes quickly to the debauched controllers of wayward theology, the great whore who, “sitteth upon many waters.” Luckily, there are some saints in the waiting and a wilderness for her to go to.

The woman, who had become the great whore, committed fornication with the “kings of the earth” and sat upon the scarlet-colored beast. Scarlet indicates blood or survival no matter what, at all costs; it is seen in numerous religious conflicts that rage across the planet. The faithful city, the future universal church, becomes a harlot! It was “full of judgment, righteousness lodged in it; but now murderers” (Isa. 1:21).

The faithful city was once arrayed in purple and scarlet colors and decked with gold, precious stones, and pearls (see Ezekiel’s description of the image in Ezekiel 16:10–13). Now this fallen woman is holding a golden cup in her hand full of abominations and the filthiness of her fornication. Yes, a “Mystery” — she is Babylonian and is proudly wearing the title on her forehead: “Babylon … the Great, the Mother of Harlots and Abominations of the Earth.” No wonder commentators have wanted Babylon to be Rome! But worse is to be said: “And I saw the woman drunken with the blood of the saints, and with the blood of the martyrs of Jesus: and when I saw her, I wondered with great admiration” (Rev. 17:6). The word admiration here does not mean “respect” or “adoration.” It is from thauma, intended as “to wonder” or “to think about and try to decide,” and from theamai, which means “to look closely,” “to perceive,” “to discern intensively,” “to experience knowledge.” Consternation is a more appropriate word.

And upon her forehead was a name written, MYSTERY, BABYLON THE GREAT, MOTHER OF HARLOTS AND ABOMINATIONS OF THE EARTH” (Rev. 17:5)

The “Mother of Harlots”, always in capital letters in KJV, has always been said to be a great mystery. This is because church and state, the Pharisees and Sadducees, have always worked hand in hand for preservation. The “Mother of Harlots” is the woman who has promulgated deception, the one who has restricted the inherited conceptive likeness of God.

Principalities never question their secure positions and statuses. But principalities can become very restrictive at times, like the churches of Asia Minor, needlessly exacerbating the tension between the secular and the divine. Dark ages abounded for a decade of centuries, initiated crusades, burned witches, collected fake indulgences, absolved sexual crimes, promulgated a Protestant faith, established a masculine hierarchy, and adopted the heterosexual family as a yardstick for righteousness. Slogans like “Jesus loves you” are far from the ancients’ recitation.

The mistress of Babylon is the latter-day church and its reiteration of a fatal flaw, a misunderstanding of their “Word of God”. It is a little pointless acting the same way year in and year out. This was John’s criticism of the churches of Asia Minor, as representatives of much later religious norms. John was imprisoned for his due diligence. Paul had to go to the Gentiles. Is it through fairy-tale deceptions that the book has failed to be opened? The church as it is has failed to interpret the true message despite having priests and ministers under every nook and cranny. The message is not the message peacefully preached from high pulpits. No wonder it has been a well-kept mystery.

However, a new creation is pending, so let’s head that way. A revival of the ancients’ perfect Jerusalem is on the horizon. And I saw the woman drunken with the blood of the saints, and with the blood of the martyrs of Jesus: and when I saw her, I wondered with great admiration. (Rev. 17:6)

It’s a little difficult to adjust your thinking cap, if you have one. When you’re taught one thing only and have it drilled and drummed into you as gospel and then have it completely turned around is certainly not without challenge. If you can accept that Revelation exposes a truer Christ, then you are halfway to Damascus. You have to turn the focus away from Rome and toward Judaic thinking. The synoptics are not a literalizing mechanism of the messianic message after the Pauline letters and epistles. The synoptics are a confirmation of the Pauline messages and are directed at the Pharisaical. We have to be that Pharisee on the Damascus road. Later, well beyond the messianic event, historical accounts like Josephus shifted the emphasis toward Rome and its slaughter of innocents well after the early first century. Roman rule was passive much of the time up to Christ’s deeds and the great Jewish conflict that had been developing ever since Judas Maccabees. The entire writings are derogatory of the Pharisees and Sadducees, not the Romans. John’s Revelation of Jesus Christ uses lost symbols to articulate that great leap for civilization, requiring the old to be forgone. A new song has to be tuned and sung. That new song is not the glorification of events two thousand years back.

The drunken woman is satisfied and intoxicated with a literalized story that has been told, believed, and accepted as faith. But faithfulness is a different word; it incites and reinvigorates the conceptive being. The drunken woman celebrates the blood of the martyrs. No wonder any rationale thinker marvels and is aghast in astonishment at how long the blatant deception has lasted.

And the angel said unto me, Wherefore didst thou marvel? I will tell thee the mystery of the woman, and of the beast that carrieth her, which hath the seven heads and ten horns. (Rev. 17:7)

An angel states that the mystery of this powerful woman will be revealed together with the beast that carried her. The beast is said to have seven heads, which is synonymous, one and the same, with the last seven kings of Judah and ten tribes of Israel. This is a sensational parallel. This cross-cultural convention of symbols is not derogatory. What are the compilers inferring? All types are examples of admonition applying to all and very inclusive. One would expect the beastly power of the emerging civilized age to have its unique animation and its own patent. But, lo and behold, no. The writers are repeating and duplicating type, and antitype, in archetype. Such conceived methodology enables each to have his own interpretation of the indescribable, abstract, but very real sway of the beast of old-time deception. Scribes recognized the familiarity but not the time or space of this conflagration. Like God, the beast cannot ever be circumscribed and delineated, so a picture is worth a thousand words.

John never knew that the apocalyptic age would emerge from an inheritance labeled Judeo-Christianity. Judeo-Christianity distorts, and has become a religious inheritance we abide by, but it over governs the minds of most with its outposts on so many hills. But what a conjunction our present state of ancestry bestows on us. It certainly is our inheritance. John, however, conceived that large institutional powers would arise and justify their largesse with their own works, their own compositions, and their own artifacts of every kind and expound their own story of truth. But John’s warning is that in the end age, whatever it is called, the beast is best likened to the beast of the pre-exilic age! What an amazing reflection by John. “There is nothing new under the sun” was the everlasting message. There is no other influential body that holds complete sway across nations lying to the entire populace. Countless authors have challenged its authority but to no avail.

The scribes foresaw such an ecclesiastical beast arising in the very early days well before Christianity even had a foothold. They perceived a literal milieu before all metaphors and stories would be acknowledged as symbolic. Paul’s insightful message was taken to the Gentiles. Notwithstanding face-value literalism, the Gospels still proliferated. The abstractive concept was never ingrained, whereas the literal provides a walking frame of certainty. The literal is always something to hold on to, allegedly precise and accurate even if all of its components are drawn from earlier recollections. We have fathers who say that literalism is true, so let it be.

It is no wonder that a revelation of a messianic Jesus Christ was written into a new archetype after Paul’s record. Paul’s coverage was at the national level. John of Patmos gave an international manifestation. John of Patmos was correct to draw upon the OT’s abominable rulership of pre-exilic times and the Apocrypha’s betrayal seen in the final week symbol of the seventy weeks of restitution and resurrection of Daniel 9. John saw Paul’s mythos as the third witness. I cannot see any way to wriggle out. The synoptics legitimized a logos rationality to strengthen the mythos of Paul and John of Patmos. The messianic wind had brought breath to life. Scrutiny will right the wrongs. Troubled waters cannot deny what is written in our sacred book.

The scarlet woman of Rome; woodcut from Cranach’s studio illustrating Luther’s New Testament.

Following a false interpretation of Daniel 2, Rome was always thought to be the feet of iron and clay, smashed by the rock setting up the everlasting kingdom. Rome was center stage for Luther and others from the sixteenth century. Daniel 2 (refer to Type 6) and Revelation’s harlot of Babylon was never Rome.

Cranach sees this as the “Scarlet Woman of Rome” riding a ten- horned beast with seven heads. Luther failed to see the ten horns as the ten tribes of Israel and the seven heads as the last seven kings of Judah after Hezekiah had rebuilt the temple and before complete Babylonian captivity. The seven heads were never the seven Hills of Rome.

The beast that thou sawest was, and is not; and shall ascend out of the bottomless pit, and go into perdition: and they that dwell on the earth shall wonder, whose names were not written in the book of life from the foundation of the world, when they behold the beast that was, and is not, and yet is. (Rev. 17:8)

The beast that the woman rides comes out of the bottomless pit and goes into perdition, purgatory, and hell. And the people who have not exercised sense and sensibility wonder after the beast that was, and is now not, and yet still is. Those without their names written in the book are confounded, baffled, and contradicted, not knowing what was, what is not, yet still is, and what is to come. What language are we speaking?

And here is the mind which hath wisdom. The seven heads are seven mountains, on which the woman sitteth. (Rev. 17:9)

No, not one mountain is Rome, or Constantinople, or mountains anywhere. The seven heads are purely a recollection of the seven reigns of the last seven kings of Judah. The book is not about geometric physicality or earthly archeological sites. It is a Judaic writing projecting the local to a national and to a global perspective. The mountains are not the mountains of Rome surrounding the papacy. They are ruling principalities that have restricted a new birth after the Pharisees’ and Sadducees’ sovereignty. The new song has been withheld by sacrosanct traditions. God’s conceptuality is being made manifest again. It is always bursting asunder, with each endeavor for betterment coming from anywhere at any time. It cannot be reined in; the horse has bolted.

And there are seven kings: five are fallen, and one is, and the other is not yet come; and when he cometh, he must continue a short space. (Rev. 17:10)

This is a very apt description of our existential time.

When the book of Revelation and the tabernacle of the temple are open, the reign of the kingdoms will be over, once and for all. Symbolically, five are fallen, one is, and a last fiefdom will come, so to speak, to keep old hypothesized Christianity alive. There will be a last, desperate bid to keep blinded dogged Christianity alive. This is the last known kingdom of all time. With the book opened, unsealed, the new message in Revelation sweeps away a refuge of deceit. We are in the reign of the last kingship, but now the situation is complete as the message of the book is widespread. The writers selected type well. The last king of Judah brought captivity. The last throes of old Christianity hold us captive, paralleling a great juxtaposition. No invoking could have done better. It is an amazing parody, inspiring, exhilarating, and artistic. You see a new aspect each time you read. These lyrics of Revelation are coming to life.

And the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition. (Rev. 17:11)

This apocalyptic beast, the beast that has failed to open the book, is likened to the last seven kings of Judah. The beast led the innocent into capriciousness, often unknowingly, stupefied.

Why is this beast described as “he is the eighth, and is of the seven”? Why does this beast go into perdition? How does this statement fit “he is the eight” the picture? You may well ask. If you don’t, will anyone else?

Jehioachin and Zedekiah were the last two kings of Judah. The beast of the Judeo-Christian age is the eighth but is of the same caliber as the seven. This beast “was” as if the end had come, “and is not” as the end had not really come, because the book was still to be opened.  And “he is the eight”, as he is additional to the seven. And this final beast of beasts goes into perdition.

And the ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power as kings one hour with the beast. (Rev. 17:12)

Here the scribes were predicting that, when the book is finally opened, but not before, the power of the beast will remain in force only for a very short time — “one hour with the beast.” By this stage, the ten horns are simply symbolic of the latter power structure. Opening the book removes all the influence of the beast. The beast is caught out with nowhere to turn, nowhere to run, nowhere to hide.

These have one mind, and shall give their power and strength unto the beast. (Rev. 17:13)

The elite of the status quo succumb to the strain of the open book. They seek the beast’s assistance to resolve the theological predicament. There is war in heaven between the archangel Michael and Satan.

The war in heaven has existed since time immemorial, since the firmament was created, separating light from dark. The subject has been torn between the objective reality (kings of the earth) and the abstract but very existent oneness (Lamb of life). Both are personified in this conceptual tug-of-war framework.

These shall make war with the Lamb, and the Lamb shall overcome them: for he is Lord of lords, and King of kings: and they that are with him are called, and chosen, and faithful. (Rev. 17:14)

With war in heaven, the Lamb overcomes. Rejoice and be glad. The Lamb’s victory is assured and secured. The Lamb is faithfulness, with the Lamb chosen to be the Creator, not the Creature. The Lamb knows the open book from alpha to omega. Not only does the NT conflict end once the book is opened, but the saints come marching home, and “I want to join that number.” The victory parade is assured.

And he saith unto me, The waters which thou sawest, where the whore sitteth, are peoples, and multitudes, and nations, and tongues. (Rev. 17:15)

Waters are peoples! At last we are told. The great whore has the entire attention of all. No one questions the whore. Allegiance is assumed. She is not cross-examined; she is completely assented to as she is a pillar of society. She sits there entirely confident, opinionated, self-approved, and self-fulfilled — a wonder to behold.

And the ten horns which thou sawest upon the beast, these shall hate the whore, and shall make her desolate and naked, and shall eat her flesh, and burn her with fire. (Rev. 17:16)

Suddenly, catastrophe — there is disputation among the brotherhood of darkness. The horns turn on the whorish woman. The ten horns retaliate on the great whore and make her desolate. The great beast assumes total command. How quickly things change. A mission is to be accomplished. They eat her flesh and burn her with fire. The beast senses the end — support is dwindling. The planks have been pulled, and there is nowhere to stand or sit.

For God hath put in their hearts to fulfil his will, and to agree, and give their kingdom unto the beast, until the words of God shall be fulfilled. (Rev. 17:17)

Let the beast be in absolute control until the words of God are fulfilled. It’s best to let the beast be blamed for everything that goes wrong until the words of God are fulfilled. The renegade Jews thought this of Antiochus Epiphanes’ reign and adopted the Grecian way of life. Everyone wants to be in, on the winning side.

And the woman which thou sawest is that great city, which reigneth over the kings of the earth. (Rev. 17:18)

The woman is figuratively the great city that has reigned over the earth until the book of books is made explicit. Ever since the Bible was published and made available to the waters, the meaning has been sought, but this woman has never been identified.

And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. (Rev. 18:1)

Another angel from heaven comes with great new light, confirmation that we have not yet experienced such a bright light. The Enlightenment reformers cannot match this angel’s light. Our pending experience is much more intense than even a road-to-Damascus experience. All life is about to change.

And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. (Rev. 18:2)

The greatest dominating power of all times is fallen. Some under the allegiance of this great modern-day power will be unable to comprehend that it has become the habitation of devils, foul spirits, and unclean and hateful birds.

For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies. (Rev. 18:3)

The entire world has been under the spell of this great fallen star; fornicators and merchants have gained from her delicacies.

Seventh Angel’s Message: Revelation 18:4 — “Come Out of Her, My People”

And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. (Rev. 18:4)

Another voice from heaven comes with the final message, “Come out of her my people.”

For her sins have reached unto heaven, and God hath remembered her iniquities. (Rev. 18:5)

Her sins have become universal, from alpha to omega; her iniquities have misled and cajoled all. Even the rebellious and non-believers, recently called irreligious, have been hoodwinked. That’s hard to take for them, as they take it on their left chin.

Reward her even as she rewarded you, and double unto her double according to her works: in the cup which she hath filled fill to her double. (Rev. 18:6)

The old church, the whore who has told a false tale for century after century, will reap double her double. Retribution is for a time: “Do unto others as they would unto you.”

How much she hath glorified herself, and lived deliciously, so much torment and sorrow give her: for she saith in her heart, I sit a queen, and am no widow, and shall see no sorrow. (Rev. 18:7)

Great religious principalities have always had the saying, “I sit a queen, and am no widow, and shall see no sorrow.” Arrogance is the death knell, being so opinionated. The forsaken church has to face the people for the first time. Let the bells chime.

Therefore shall her plagues come in one day, death, and mourning, and famine; and she shall be utterly burned with fire: for strong is the Lord God who judgeth her. (Rev. 18:8)

Her end comes in a day, a quick moment for a rejected church, a false ideology, a cast-off shipwreck. Wastage is left.

And the kings of the earth, who have committed fornication and lived deliciously with her, shall bewail her, and lament for her, when they shall see the smoke of her burning. (Rev. 18:9)

Power brokers of the earth will be stunned by her demise and lament for her, their gazes transfixed at the smoldering ruins. Such a tumultuous upheaval roots to the spot those accessories that have reaped her lasciviousness.

Standing afar off for the fear of her torment, saying, Alas, alas, that great city Babylon, that mighty city! for in one hour is thy judgment come. (Rev. 18:10)

Friends stand aloof, noting the sudden demise of their idol, their one and only.

And the merchants of the earth shall weep and mourn over her; for no man buyeth their merchandise any more. (Rev. 18:11)

The merchants of the earth are oversupplied with stock on hand; their strains are outmoded and superseded. New stock replenishes for the change of season.

The merchandise of gold, and silver, and precious stones, and of pearls, and fine linen, and purple, and silk, and scarlet, and all thyine wood, and all manner vessels of ivory, and all manner vessels of most precious wood, and of brass, and iron, and marble … (Rev. 18:12)

All quality merchandise is impacted. All the merchants on treasured, high-street boulevards wonder where their clients have gone. All perspective values change. Mirages appear along with turmoil; facing the unknown becomes a challenge. The book is now open, and more and more catches the eye, our cataracts cleared. The KJV comes to life again. It’s treasured in every home.

And cinnamon, and odours, and ointments, and frankincense, and wine, and oil, and fine flour, and wheat, and beasts, and sheep, and horses, and chariots, and slaves, and souls of men. (Rev. 18:13)

And more and more deep entrenchments become questionable, including the “souls of men.”

And the fruits that thy soul lusted after are departed from thee, and all things which were dainty and goodly are departed from thee, and thou shalt find them no more at all. (Rev. 18:14)

Everything is in upheaval, every aspect of life. Nothing is left as it was. The scope is boundless. Concept is unbounded for the first time in two thousand years, free forever from the shackles of the past.

The merchants of these things, which were made rich by her, shall stand afar off for the fear of her torment, weeping and wailing. (Rev. 18:15)

The merchants stand off to the side, unwilling to offer assistance. This is becoming a climactic ending. Merchants weep. Imagine that torment and wailing! Oh, what a penalty!

And saying, Alas, alas, that great city, that was clothed in fine linen, and purple, and scarlet, and decked with gold, and precious stones, and pearls! (Rev. 18:16)

The great city that is overlaid in purple, scarlet, gold, and precious stones complies with the most demanding outward show of piety and strength, becomes lowly, disgraced.

For in one hour so great riches is come to nought. And every shipmaster, and all the company in ships, and sailors, and as many as trade by sea, stood afar off … (Rev. 18:17)

In one hour, all great riches are brought to nought. Shipmasters, sailors, all sea traders — stand back afar! Shipwreck ahoy!

… and cried when they saw the smoke of her burning, saying, What city is like unto this great city! (Rev. 18:18)

John, referring to Babylon as the example, asks, “What city is like unto this great city?” There is no inclination that this city is Rome. It is a city whose bricks and mortar is based on a false interpretation of the ancients’ philosophy. This city is outmoded ecclesiasticism.

And they cast dust on their heads, and cried, weeping and wailing, saying, Alas, alas, that great city, wherein were made rich all that had ships in the sea by reason of her costliness! for in one hour is she made desolate. (Rev. 18:19)

It’s the Apocalypse — dust is cast on their heads, the great city falls, it’s desolation! The Apocalypse happens at this time, in just one hour. Wow, who could believe it?

Rejoice over her, thou heaven, and ye holy apostles and prophets; for God hath avenged you on her. (Rev. 18:20)

There is much rejoicing in heaven as the monolithic perverse city is punished. The old churches experience a great fall.

And a mighty angel took up a stone like a great millstone, and cast it into the sea, saying, Thus with violence shall that great city Babylon be thrown down, and shall be found no more at all. (Rev. 18:21)

Mighty powers from heaven take up a millstone and cast it into the sea. The great city that has been for so long is no longer. John was never envisaging this city as just Rome. It would have been easy to state, “Rome is fallen, is fallen.” But it is the great doctrines that fall and are fallen. Babylon is the city construed over two thousand years. Its end only comes, within pages, as the book is opened. With the KJV now open, the city falls. The more readers there are, the quicker the city burns.

And the voice of harpers, and musicians, and of pipers, and trumpeters, shall be heard no more at all in thee; and no craftsman, of whatsoever craft he be, shall be found any more in thee; and the sound of a millstone shall be heard no more at all in thee. (Rev. 18:22)

No sound, no craft, no music comes from the great city ever again.

And the light of a candle shall shine no more at all in thee; and the voice of the bridegroom and of the bride shall be heard no more at all in thee: for thy merchants were the great men of the earth; for by thy sorceries were all nations deceived. (Rev. 18:23)

“All nations have been deceived” is John’s prophetical message. Deception was never part and parcel of the Roman Empire. The story is about a quixotic deception that has been promulgated and expounded, holding continuous sway, causing intoxication. It is all lies and inaccuracies — never the ancients’ message.

The bride and bridegroom will no longer be heard in the old city. There is no marriage to take place in that forgotten city. The bride and bridegroom are elsewhere, eloped!

And in her was found the blood of prophets, and of saints, and of all that were slain upon the earth. (Rev. 18:24)

In the great beholden city is found the blood of the saints, the blood of the prophets that have been slain since the beginning of time. The message apparent before the establishment of the priesthood was erased during the first temple era, the second temple era, and in the period of the messianic antitype. This messianic sign has been obliterated until this day. Today the lion of the tribe opens the book. The melody is “O let me walk with thee.”

And after these things I heard a great voice of much people in heaven, saying, Alleluia; Salvation, and glory, and honour, and power, unto the Lord our God. (Rev. 19:1)

Great celebration, rejoicing, and happiness are heard. After the fall of the great city, in the superseded NT age, the people of heaven shout “Alleluia!” and “Salvation!” We can now honor our Lord God; our priesthood is resurrected. A new day is dawning.

For true and righteous are his judgments: for he hath judged the great whore, which did corrupt the earth with her fornication, and hath avenged the blood of his servants at her hand. (Rev. 19:2)

Judgment has been given. All venality is perturbed. Truth of scriptural interpretation and righteous in endeavor are the judgments from the time of the written word. The saints at last are avenged for their toil in being relentlessly determined and highly motivated. They are high-strung, ready to “spring forth,” marching to Zion.

And again they said, Alleluia. And her smoke rose up for ever and ever. (Rev. 19:3)

Festivals break out as the great city of latter days smolders and flying embers are extinguished.

And the four and twenty elders and the four beasts fell down and worshipped God that sat on the throne, saying, Amen; Alleluia. (Rev. 19:4)

All the throne of heaven interject, saying, “Amen, Alleluia.”

And a voice came out of the throne, saying, Praise our God, all ye his servants, and ye that fear him, both small and great. (Rev. 19:5)

A voice comes out of heaven saying we need to treasure the written word of our inheritance and our roots from the very beginnings, not just the last two thousand years.

And I heard as it were the voice of a great multitude, and as the voice of many waters, and as the voice of mighty thunderings, saying, Alleluia: for the Lord God omnipotent reigneth. (Rev. 19:6)

A new age dawns, the people have joined in the celebratory party, and their voices are loud with much noise. They sense that omnipotence will now reign forever. We’ve moved on. The great dawn has awakened, the beacon shines, and the spark ignites.

Let us be glad and rejoice, and give honour to him: for the marriage of the Lamb is come, and his wife hath made herself ready. (Rev. 19:7)

Now the real marriage is made ready. It has been a long time, but the final marriage to the true Lamb is coming. There will be no long wait among the myrtle trees. The bride, conceptive faithfulness, has made herself ready. It has taken patience in the makeup room. The hair is set, eyelashes trimmed, cosmetics applied, and the wedding gown sparkling white, made of the best linen. Maybe she will even wears a crown!

And to her was granted that she should be arrayed in fine linen, clean and white: for the fine linen is the righteousness of saints (Rev. 19:8)

This bride has no adornments, no falsehoods, and no hand-me-downs. The new bride is ready with a cleansed earth. She will make a fresh start from the highest pinnacle, where there is a land of pure delight.

And he saith unto me, Write, Blessed are they which are called unto the marriage supper of the Lamb. And he saith unto me, These are the true sayings of God. (Rev. 19:9)

Everyone is called, and everyone standing up is blessed with the open book. The true sayings of God are now perceived with a new triumphant song. There is no looking back, no going over the last two millennia. The strictly religious age is gone. In reestablishing the spiritual, free of encumbrances, people now fathom the great mystery. Christianity has been judged and found wanting, but a new grace adorns. The sickle has been thrust in. All is threshed, beat and separated. All theologies and religions are up for interrogation, all speculative cherished philosophies to be reconsidered. Our vows are never to part again, the curtain withdrawn. The Bible’s smoking gun evidencing all crimes against humanity and similar acts.

And I fell at his feet to worship him. And he said unto me, See thou do it not: I am thy fellow servant, and of thy brethren that have the testimony of Jesus: worship God: for the testimony of Jesus is the spirit of prophecy. (Rev. 19:10)

John of Patmos “is that spirit of prophecy.” Stand up for that Jesus. Humanity becomes armored. The testimony of Jesus “is the spirit of prophecy.” We at liberty to celebrate all night, to have a future free from weariness, unencumbered, free from manacles, on higher ground, as sweet as honey, and now by grace never alone. Give me the Bible with candlesticks lit. We have left our baggage behind at the last station, crossing over as our savior leads.

And I saw heaven opened, and behold a white horse; and he that sat upon him was called Faithful and True, and in righteousness he doth judge and make war. (Rev. 19:11)

I see a white horse, maybe the white horse in Jerusalem. It’s called Faithfull and True. Our new Messiah is a Second Coming after a thousand years, so to speak. Have you seen this Messiah today?

His eyes were as a flame of fire, and on his head were many crowns; and he had a name written, that no man knew, but he himself. (Rev. 19:12)

His name has not been known; it is not Jesus Christ, but it is known to himself. He is not nameless. His name is the fantastic. It is the “Word of God.” Yes, the “Word of God” being read.

And he was clothed with a vesture dipped in blood: and his name is called the Word of God. (Rev. 19:13)

His name is the “Word of God,” our new reverence, rectitude of writing, our savior for all nations, for all waters. The void filled with words, words of sacrifice, words from the ancient of times, form in words, types to remember, antitypes to recall, and the open words preached in archetype. All awaits us. There are three witnesses, and we are the fourth.

And the armies which were in heaven followed him upon white horses, clothed in fine linen, white and clean. (Rev. 19:14)

All in heaven, the Sons of God, follow the “Word of God.”

And out of his mouth goeth a sharp sword, that with it he should smite the nations: and he shall rule them with a rod of iron: and he treadeth the winepress of the fierceness and wrath of Almighty God. (Rev. 19:15)

This new translation is a sharp sword but not a destructive sword. It is as strong as iron and treads the winepress fearlessly. Our feet aren’t spattered.

And he hath on his vesture and on his thigh a name written, King of Kings, and Lord of Lords. (Rev. 19:16)

The new translation is “King of Kings, Lord of Lords” for “Babylon, the Great Is Fallen, Is Fallen.”

And I saw an angel standing in the sun; and he cried with a loud voice, saying to all the fowls that fly in the midst of heaven, Come and gather yourselves together unto the supper of the great God. (Rev. 19:17)

We are all called to the great supper with our “Word of God.”

That ye may eat the flesh of kings, and the flesh of captains, and the flesh of mighty men, and the flesh of horses, and of them that sit on them, and the flesh of all men, both free and bond, both small and great. (Rev. 19:18)

The past can be devoured by all who are free of bond, small and great — the waters in the fountains of the world.

And I saw the beast, and the kings of the earth, and their armies, gathered together to make war against him that sat on the horse, and against his army. (Rev. 19:19)

Some plot against this white horse, our knight in shining armor buttressed by the old kings, the king’s armies of old.

And the beast was taken, and with him the false prophet that wrought miracles before him, with which he deceived them that had received the mark of the beast, and them that worshipped his image. These both were cast alive into a lake of fire burning with brimstone. (Rev. 19:20)

Then comes a final humiliation. The beast of yesteryear is cast alive into the lake of fire and brimstone. We can’t really do that, can we?

And the remnant were slain with the sword of him that sat upon the

horse, which sword proceeded out of his mouth: and all the fowls were filled with their flesh. (Rev. 19:21)

The sword of the white horseman is a sword of words, proceeding out of the mouth; the words slay any one of the old, false remnant. The age of delusion is fed to the fowls, vanished. This scorpion certainly stings.

And I saw an angel come down from heaven, having the key of the bottomless pit and a great chain in his hand. (Rev. 20:1)

The bottomless pit is opened once and for all. An angel from heaven comes with a key and a great chain. What an image captured by Dürer.

And he laid hold on the dragon, that old serpent, which is the Devil, and Satan, and bound him a thousand years. (Rev. 20:2)

The dragon from the bottomless pit is bound for a thousand years. The apocalyptic age and higher humanity fully blossoms. The dragon has endless time to ponder as it is kept in chains in the bottomless pit. Kids, it must be a little scary down there.

“And cast him into the bottomless pit, and shut him up, and set a seal upon him, that he should deceive the nations no more, till the thousand years should be fulfilled: and after that he must be loosed a little season. (Rev. 20:3)

The dragon is sealed. He can’t deceive nations any longer till a long, long, long time is up. This may appear a very harsh sentence, but it is well deserved. Sentence is appropriate. There is plenty of time to remember the indiscriminate exercise of power.

John brings together all the symbols of the Testaments for the final Apocalypse — wayward churches, seven messages, seven seals, seven trumpets, wonder in the church, sacred-secular, the beasts revealed, seven plagues, the great whore Babylon, horns hating the whore, the Lamb and the bride, and Faithful and True.

Dürer’s woodcutting engraves the ending of the false dragon’s draconic power. Who knows what Dürer thought the dragon was with a closed Bible.

And I saw thrones, and they sat upon them, and judgment was given unto them: and I saw the souls of them that were beheaded for the witness of Jesus, and for the word of God, and which had not worshipped the beast, neither his image, neither had received his mark upon their foreheads, or in their hands; and they lived and reigned with Christ a thousand years (Rev. 20:4)

The vision is about the souls that were beheaded for the real witness of Jesus, the “Word of God.” Revelation’s 19:13, “Word of God”, is welcomed to live unthreatened for a very long time.

But the rest of the dead lived not again until the thousand years were finished. This is the first resurrection. (Rev. 20:5)

The rest of the dead, worshippers of the beast will not live again until a long period has elapsed. All selective interpretations are forever vanquished.

Blessed and holy is he that hath part in the first resurrection: on such the second death hath no power, but they shall be priests of God and of Christ, and shall reign with him a thousand years. (Rev. 20:6)

Those that fathomed the first resurrection, the resurrection of Jesus Christ — a resurrection of the ancients’ philosophy, embedded in the writings of the three temple eras, pre-exilic, post-exilic, and the time of the Pharisees and Sadducees — shall live on forever. This is a symbolic thousand years while those sealed in the bottomless pit ponder their mistaken doctrinal crimes.

And when the thousand years are expired, Satan shall be loosed out of his prison … (Rev. 20:7)

After this lengthy period Satan has to be loosed. What will happen? Will we run for cover?

… and shall go out to deceive the nations which are in the four quarters of the earth, Gog and Magog, to gather them together to battle: the number of whom is as the sand of the sea. (Rev. 20:8)

Satan will try to revive the old theocratic ways throughout the world. Even after such a long period of time, they cannot forget their glory days of sitting atop of the world, proud, boastful and self-assured.

And they went up on the breadth of the earth, and compassed the camp of the saints about, and the beloved city: and fire came down from God out of heaven, and devoured them. (Rev. 20:9)

 

As Satan scouts about, fire comes down from the post-apocalyptic age and devours all those with old missionary zeal!

And the devil that deceived them was cast into the lake of fire and brimstone, where the beast and the false prophet are, and shall be tormented day and night for ever and ever. (Rev. 20:10)

Their devil is cast into the lake of fire and brimstone to be tormented, forever and ever!

And I saw a great white throne, and him that sat on it, from whose face the earth and the heaven fled away; and there was found no place for them. (Rev. 20:11)

There is no place for those out of the bottomless pit but the lake of fire and brimstone!

And I saw the dead, small and great, stand before God; and the books were opened: and another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, according to their works. (Rev. 20:12)

The book of life is now open in entirety. Those dead are judged by the Son of man’s message of the ancients.

And the sea gave up the dead which were in it; and death and hell delivered up the dead which were in them: and they were judged every man according to their works. (Rev. 20:13)

Everyone is judged, even the dead from the sea. If found wanting, they are cast into the lake of fire and brimstone. Is that too harsh?

And death and hell were cast into the lake of fire. This is the second death. (Rev. 20:14)

Once the book is opened those souls who fail to own up, confess, to consider the message from eternity, not the third-century distortion, are cast into the lake of fire.

And whosoever was not found written in the book of life was cast into the lake of fire. (Rev. 20:15)

You are either in the book of life or your destiny is in the lake of fire! What a choice!

And I saw a new heaven and a new earth: for the first heaven and the first earth were passed away; and there was no more sea. (Rev. 21:1)

The first interpretation is passed away. There is no more sea for the beast to come out from. All is in total upheaval.

And I John saw the holy city, new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband. (Rev. 21:2)

Mythos is renewed and strengthened, balustrades fastened and the foundation underpinned. Jerusalem is prepared as a bride awaiting the wedding celebration. What a celebration, everyone invited.

And I heard a great voice out of heaven saying, Behold, the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God. (Rev. 21:3)

Now, in the post–Judeo-Christian age, an age named the, “Word of God”, has universal application, all harmonizes. A new tabernacle with a great voice is apparent.

And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away. (Rev. 21:4)

All former things are passed away. Tears are wiped away, and there is no more death, no more captivity.

And he that sat upon the throne said, Behold, I make all things new. And he said unto me, Write: for these words are true and faithful. (Rev. 21:5)

All things are renewed! All things are anew!

And he said unto me, It is done. I am Alpha and Omega, the beginning and the end. I will give unto him that is athirst of the fountain of the water of life freely. (Rev. 21:6)

“It is done”: A new world of dialogue ensues. There is no dogma, no creeds, no incestuous behavior, no need for denominations claiming exclusive truth.

He that overcometh shall inherit all things; and I will be his God, and he shall be my son. (Rev. 21:7)

The person who overcomes shall be the son of God. You can be that son of God!

But the fearful, and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake which burneth with fire and brimstone: which is the second death. (Rev. 21:8)

Others, unfortunates, will be in the lake of fire and brimstone. You don’t want to be there sometime — sometimes you feel love is just aren’t enough.

And there came unto me one of the seven angels which had the seven vials full of the seven last plagues, and talked with me, saying, Come hither, I will shew thee the bride, the Lamb’s wife. (Rev. 21:9)

Now, the door is open, we are to see the bride, the Lamb’s wife. We must glance around.

The book is opened. The Lamb meets the new bride as the hymn of Revelation is finally made known to the chosen. And they sing the new song to the great sacrifices made. Alleluia!

And he carried me away in the spirit to a great and high mountain, and shewed me that great city, the holy Jerusalem, descending out of heaven from God. (Rev. 21:10)

Now it’s off to the mountaintop to see the heavenly standard descending to earth.

Having the glory of God: and her light was like unto a stone most precious, even like a jasper stone, clear as crystal. (Rev. 21:11)

Jerusalem has golden glory like a precious stone and we’re on our way home today — and all twelve the pearly gates are open.

And had a wall great and high, and had twelve gates, and at the gates twelve angels, and names written thereon, which are the names of the twelve tribes of the children of Israel … (Rev. 21:12)

The perfect Jerusalem has twelve gates, twelve angels, and twelve tribes. The perfect Jerusalem has always been there, prepared from the very beginning, even before the written word.

… on the east three gates; on the north three gates; on the south three gates; and on the west three gates … (Rev. 21:13)

The new mythos has perfect symmetry — north, south, east and and west.

And the wall of the city had twelve foundations, and in them the names of the twelve apostles of the Lamb (Rev. 21:14)

Twelve foundations, twelve apostles — yes, there are twelve apostles in the story, matching the twelve tribes. Literalize, at your peril.

And he that talked with me had a golden reed to measure the city, and the gates thereof, and the wall thereof. (Rev. 21:15)

Everything of the city is to be measured ensuring perfection. Are there any no holes to go through the wall to Jerusalem? Can we cross over?

And the city lieth foursquare, and the length is as large as the breadth: and he measured the city with the reed, twelve thousand furlongs. The length and the breadth and the height of it are equal. (Rev. 21:16)

All is equal in length, breadth, and height — a perfect redemption.

And he measured the wall thereof, an hundred and forty and four cubits, according to the measure of a man, that is, of the angel” (Rev. 21:17)

The perfect number is the product of 12 X 12.

And the building of the wall of it was of jasper: and the city was pure gold, like unto clear glass. (Rev. 21:18)

Walls of jasper and pure gold abound.

And the foundations of the wall of the city were garnished with all manner of precious stones. The first foundation was jasper; the second, sapphire; the third, a chalcedony; the fourth, an emerald. (Rev. 21:19)

All construction is found to be perfect, the best of the best materials used.

The fifth, sardonyx; the sixth, sardius; the seventh, chrysolite; the eighth, beryl; the ninth, a topaz; the tenth, a chrysoprasus; the eleventh, a jacinth; the twelfth, an amethyst. (Rev. 21:20)

This speaks of very highest quality devised by the ancients as our inheritance, surpassing the Palazzo Borghese, Rothschild Houses, Hermitage, Palace of Versailles and Vatican together.

And the twelve gates were twelve pearls; every several gate was of one pearl: and the street of the city was pure gold, as it were transparent glass. (Rev. 21:21)

The streets are of pure gold, shining and new, twelve pearls.

And I saw no temple therein: for the Lord God Almighty and the Lamb are the temple of it. (Rev. 21:22)

There is no temple in the city. The temple is the human heart, mind, and soul.

And the city had no need of the sun, neither of the moon, to shine in it: for the glory of God did lighten it, and the Lamb is the light thereof. (Rev. 21:23)

The city doesn’t need the sun or moon because the Lamb is the light. Paul rejoices.

And the nations of them which are saved shall walk in the light of it: and the kings of the earth do bring their glory and honour into it. (Rev. 21:24)

There is much celebration as the age of deception vanishes. All is visible, as clear and colourful as the sky at Arles.

And the gates of it shall not be shut at all by day: for there shall be no night there. (Rev. 21:25)

The gates are opened, but we still have to cross. There is no need to be trepid as there is no night. All is light.

And they shall bring the glory and honour of the nations into it. (Rev. 21:26)

All the glory and honor of all nations are united in human endeavor, peace, and prosperity for all.

And there shall in no wise enter into it any thing that defileth, neither whatsoever worketh abomination, or maketh a lie: but they which are written in the Lamb’s book of life. (Rev. 21:27)

No mistakes of the past shall be solicited. Everything can be seen right through. It is transparent to all.

And he shewed me a pure river of water of life, clear as crystal, proceeding out of the throne of God and of the Lamb. (Rev. 22:1)

“A pure river of water of life” runs, with no crucifixes, no altars, no temple, no messiah — just a pure river of life to enjoy — we are running waters.

In the midst of the street of it, and on either side of the river, was there the tree of life, which bare twelve manner of fruits, and yielded her fruit every month: and the leaves of the tree were for the healing of the nations. (Rev. 22:2)

In the form of a tree of life bearing twelve fruits and healing leaves for nations, nature provides her cures of water, trees, and leaves. Astounding is fruition.

And there shall be no more curse: but the throne of God and of the Lamb shall be in it; and his servants shall serve him. (Rev. 22:3)

There shall be no more disputations. The throne of God and the great sacrificial Lamb are natural parts of everyday life.

And they shall see his face; and his name shall be in their foreheads. (Rev. 22:4)

The Lamb’s name will be imprinted on everyone’s mind.

And there shall be no night there; and they need no candle, neither light of the sun; for the Lord God giveth them light: and they shall reign for ever and ever. (Rev. 22:5)

Because there is no night, no candles are necessary. Oh!

And he said unto me, These sayings are faithful and true: and the Lord God of the holy prophets sent his angel to shew unto his servants the things which must shortly be done. (Rev. 22:6)

We acknowledge receipt; we have been shown the things which must shortly be done.

Behold, I come quickly: blessed is he that keepeth the sayings of the prophecy of this book. (Rev. 22:7)

The prophecies of this book have been kept, and the end comes in a flash.

And I John saw these things, and heard them. And when I had heard and seen, I fell down to worship before the feet of the angel which shewed me these things. (Rev. 22:8)

John, like Paul, had a life-changing moment of exuberant inspiration. Thanks Gabriel, we knew you’d come home.

Then saith he unto me, See thou do it not: for I am thy fellow servant, and of thy brethren the prophets, and of them which keep the sayings of this book: worship God. (Rev. 22:9)

Only those who keep the words of this book worship God. That’s telling you.

And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. (Rev. 22:10)

Now is the time.

He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. (Rev. 22:11)

Everyone has a choice. Those who change will wish to change, can do, “The Can-Can”, and those who don’t can stay by the “Rivers of Bablyon” were you weep and remember Zion.

And, behold, I come quickly; and my reward is with me, to give every man according as his work shall be. (Rev. 22:12)

Every man and woman will be rewarded according to his or her endeavor.

I am Alpha and Omega, the beginning and the end, the first and the last. (Rev. 22:13)

From the beginning of time to the end of time, from first to last, all is enclosed. Nothing has been missed.

Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city. (Rev. 22:14)

The commandments are making, are teaching, and are prophesying.

For without are dogs, and sorcerers, and whoremongers, and murderers, and idolaters, and whosoever loveth and maketh a lie. (Rev. 22:15)

Outside the city are all kinds of degrading citizen’s aboding, who like falsifiers

I Jesus have sent mine angel to testify unto you these things in the churches. I am the root and the offspring of David, and the bright and morning star. (Rev. 22:16)

Jesus testifies of David as the bright morning star. Can we see as Jesus sees? Paul did. John of Patmos saw that light steaking way back into the annals of the order of Melchisedec; stretching, amplifying past the point of refraction, the Apocalypse, into the future where there is no temple. There is no returning of Jesus for a Second Coming, but the light is there for all to see.

And the Spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst come. And whosoever will, let him take the water of life freely. (Rev. 22:17)

So the water of life is offered freely to those who come.

For I testify unto every man that heareth the words of the prophecy of this book, If any man shall add unto these things, God shall add unto him the plagues that are written in this book. (Rev. 22:18)

No addition to the prophecy of this book is required — no great councils, no ecumenical gatherings, no Holy Sees. The words are written, and the interpretation is clear.

If you have added to this book through creeds, doctrines, or dogma you shall be added to the plagues of this book.

And if any man shall take away from the words of the book of this prophecy, God shall take away his part out of the book of life, and out of the holy city, and from the things which are written in this book. (Rev. 22:19)

The book warns that if any person(s) takes away from the words of this book of prophecy, they will depart from the book of life, ousted from the holy city.

He which testifieth these things saith, Surely I come quickly. Amen. Even so, come, Lord Jesus. (Rev. 22:20)

Now is time for the message of this book. It comes quickly. Don’t sleep.

The grace of our Lord Jesus Christ be with you all. Amen (Rev.22:21)

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