Millenium Controversy of Gog, and Magog (Ch 20)

Pre- A- or Post-Millenial Gog and Magog (Ch 20)

Satan Bound in Chains for One Thousand Years (Apoc 20:1–3):
1 And I saw an angel coming down from heaven, having the key of the abyss, and a great chain in his hand.
2 And he laid hold on the dragon the old serpent, which is the devil and Satan, and bound him for a thousand years.
3 And he cast him into the abyss, and shut him up, and set a seal upon him, that he should no more seduce the nations, till the thousand years be finished. And after that, he must be loosed a little time.

The chapter begins with an angel that binds Satan for one thousand years. After this, Satan is released for a short time to persecute Christians and wage the war of Gog and Magog. The confusing part of the vision is that the final war (after the thousand years) includes the Antichrist and the False Prophet. Also, during the short time after the thousand years, the icon of the beast and the mark of the beast are enforced. When is this thousand-year period in Apocalypse 20, and how does it fit with the previous timeline given in Apocalypse 13 with the sea beast and land beast?

Evangelical Protestant Christians often debate the millennium and the coming of Christ with three various interpretations, which they call premillennialism, postmillennialism, and amillennialism.

· Premillennialism teaches the Second Coming of Christ will come before (pre-) the thousand years of binding of Satan. Satan will be bound for a thousand years, and then Christ will return a second time.
· Postmillennialism teaches that the Second Coming of Christ will come after (post-) the thousand years of binding Satan. These one thousand years will be a golden age of Christianity on earth, but Christ will remain ruling from heaven (not on earth as premillennialists suppose). After this will come the Antichrist and the coming of Christ.
· Amillennialism teaches that the thousand years is not (a-) a literal but symbolic “long time,” after which Christ will return.

Postmillennialists and amillennialists agree about Christ returning once in the future after the millennium—the difference is that postmillennialists see a future golden age of Christianity lasting about one thousand years, after which Christ comes to judge the living and dead. Amillennialism simply states that from AD 33 until the arrival of the Antichrist (a long time, but not necessarily a thousand years), Satan is bound. In the end, Satan will be released to assist the Antichrist and bring about the Great Tribulation.

The difficulty with premillennialism is that it teaches two final comings of Christ: first His earthly return before the thousand years, and then another earthly coming after the thousand years. In the early church, a form of premillennial theology was simply called chiliasm, from the Greek word chilias meaning “thousand.” Some Church Fathers subscribed to it, but Saint Justin Martyr explained that the position was contested at his time: “I and many others are of this opinion, and believe that such will take place, as you assuredly are aware; but, on the other hand, I signified to you that many who belong to the pure and pious faith, and are true Christians, think otherwise.”[1] Beginning in the AD 300’s, chiliasm (premillennialism) had been universally rejected by the Church.[2] Christians in the East and West taught amillennialism—the thousand years was just the long time between the resurrection of Christ (the binding of Satan) and the future coming of the Antichrist.

The early church historian Eusebius of Caesarea (d. AD 339) explained that premillennial chiliasm posited a second coming of Christ before a millennium and then a third coming after a literal one-thousand-year millennium, a notion that originated from the heretic Kerinthus. Not only did Kerinthus deny the incarnation of Christ, but he also promoted the idea of a one-thousand-year millennium. This would place the origin of chiliasm, or premillennialism, with the heretic Kerinthus, who ironically, corrupted the Apocalypse of Saint John for his own purposes.

Although many early Christians did adopt the premillennialist interpretation, the Catholic Church definitively settled on the amillennial position. Both the Catholic Church and the Eastern Orthodox Church teach amillennialism and only amillennialism. The premillennialist reading oddly holds that the Antichrist and False Prophet appear both before the thousand years (chapters 13–19) and after the thousand years (chapter 20). How do these two appear in chapter 13 and then live another thousand years and show up again in chapter 20? They don’t. The chapters of the book of the Apocalypse are not presented in chronological order. It telescopes its message and embeds its visions within visions. The error of the premillennial chiliasts is that they wrongly read chapters 13 through 19 as chronologically preceding chapter 20 in a historical progression, when in fact they describe the same event in different ways. The binding of Satan happened when Christ died on the cross and rose from the dead. This began a long, indefinite period, which John in the Apocalypse calls a thousand years. At the end of this period, Satan is released. He appoints his Antichrist and False Prophet. He makes war on the saints.

Just as Jesus said He would “bind the strong man” (Mk 3:27), so here He “laid hold on the dragon the old serpent, which is the devil and Satan” (Apoc 20:2). Although Genesis never explicitly states that the serpent in the garden was Satan, God reveals here that the snake is the dragon and Satan.

Jesus Christ binds Satan for a thousand years, which is not truly one thousand years but merely a symbolic long time of perfection: 10 × 10 × 10. Satan is jailed in the abyss with a seal over him, that he might not seduce the nations during this length of time of apostolic preaching and missionary success. This is why the twelve apostles and seventy-two elders of Christ are so amazed that they have power over the demons. Their binding has begun already in the life of Christ. After this long period of time, he will be “loosed a little time,” and this is the three-and-a-half-year period with the Antichrist as king of the world.

The story of Gog and Magog is yet another symbolic retelling of the same event. Gog and Magog are the same as the Antichrist and his ten kings. They fight Jesus Christ not by ascending into heaven, but by killing the Christians on earth who carry Christ within their hearts.

God Destroys the Antichrist and the False Prophet (Apoc 20:8–10):
8 And they came upon the breadth of the earth, and encompassed the camp of the saints, and the beloved city.
9 And there came down fire from God out of heaven, and devoured them; and the devil, who seduced them, was cast into the pool of fire and brimstone, where both the beast
10 And the false prophet shall be tormented day and night for ever and ever.

The Antichrist, the kings, and their armies surround the “camp of the saints, and the beloved city” (v. 8). We know already that the beloved city is not the earthly Jerusalem but the heavenly Jerusalem that is above. The Greek word for “camp” here refers to a military camp or outpost. This identifies the earthly church “camp of the saints” as the militant church, which is distinct from the triumphant church in heaven as the beloved city.

Fire comes down from God and devours the enemies of God. Fire falling from heaven invokes the Holy Spirit descending on the Church on Pentecost in Acts 2. Now there is another descent of holy fire, not upon the Church (who already has the Holy Spirit), but upon the enemies of the Church, who are destroyed. The devil is thrown into the pool of fire.

The Great White Throne and Book of Life (Apoc 20:11–15):
11 And I saw a great white throne, and one sitting upon it, from whose face the earth and heaven fled away, and there was no place found for them.
12 And I saw the dead, great and small, standing in the presence of the throne, and the books were opened; and another book was opened, which is the book of life; and the dead were judged by those things which were written in the books, according to their works.
13 And the sea gave up the dead that were in it, and death and hell gave up their dead that were in them; and they were judged everyone according to their works.
14 And hell and death were cast into the pool of fire. This is the second death.
15 And whosoever was not found written in the book of life, was cast into the pool of fire.

[1] Justin Martyr, Dialogue with Trypho, cap. 69–88. Some of the early Christian writers that hint at chiliasm are Irenaeus, Tertullian, Commodian, Lactantius, Methodius, and Apollinaris of Laodicea.
[2] The sub-apostolic Epistle of Barnabas is amillennial. The early Egyptian and North African were openly amillennial: Clement of Alexandria (d. c. 215), Origen (d. c. 254), and Cyprian of Carthage (d. c. 258). Augustine and Jerome were also amillennial, and their arguments and reputation solidified the suppression of chiliasm once and for all.

The Seven Vial Plagues (Ch 16)

The Seven Vial Plagues (Apocalypse 16)

First Angel Pours the First Plague (Apoc 16:1–2)

1 And I heard a great voice out of the temple, saying to the seven angels: Go, and pour out the seven vials of the wrath of God upon the earth.
2 And the first went, and poured out his vial upon the earth, and there fell a sore and grievous wound upon men, who had the character of the beast; and upon them that adored the image thereof.

God commands the seven priest-angels to pour the wrath of God upon the earth. God is wrathful. He is just. The dragon and the beast are leading Israel and the world into formal rebellion. God promised seven plagues, and now He is fulfilling His holy word:

God Promised “Seven Plagues” in Leviticus:

If you walk contrary to me, and will not hearken to me, I will bring seven times more plagues upon you for your sins. (Lev 26:21, emphasis added)

I will also go against you with opposite fury, and I will chastise you with seven plagues for your sins. (Lev 26:28, emphasis added)

The first angels pour out his plague upon the earth, producing skin sores on whoever received the mark of the beast or worshipped the beast’s icon. This is divine irony. Men take the defiling stamp of Satan upon their forehead or hand, and God shows it for what it truly is—a leprous sore in their skin.

The second angel pours out his golden vial upon the sea, and it turns into blood. The third angel (the “angel of the waters” according to verse 5)[1] pours out his golden vial upon the rivers and fountains, and they turn to blood. This third plague is judgment for murdering the “saints and prophets.” Jesus Christ confirmed that this would happen:

Christ on Punishment on Jerusalem (Mt 23:37)

37 Jerusalem, Jerusalem, thou that killest the prophets, and stonest them that are sent unto thee, how often would I have gathered together thy children, as the hen doth gather her chickens under her wings, and thou wouldest not? (emphasis added)

The fourth angel pours out his golden vial upon the sun, and it scorches men who respond by blaspheming God. You may have noticed already that the first four plagues’ destinations match the destinations of the first four trumpets:

1st Trumpet: 1/3 of earth burned – 1st Vial on earth yielding a sore
2nd Trumpet: 1/3 of sea becomes blood – 2nd Vial on sea becoming blood
3rd Trumpet: 1/3 of rivers become undrinkable – 3rd Vial on rivers becoming blood
4th Trumpet: 1/3 of sun, moon, stars go dark – 4th Vial on sun becoming scorching hot

So far, the vials of plagues have been against the worshippers of the beast. Now God turns His wrath against the beast.

Fifth Angel Pours Days of Darkness (Apoc 16:10-11)

10 And the fifth angel poured out his vial upon the seat of the beast; and his kingdom became dark, and they gnawed their tongues for pain:
11 And they blasphemed the God of heaven, because of their pains and wounds, and did not penance for their works. (emphasis added)

The fifth angel pours out a plague on the “seat of the beast.” This reminds us of Pharoah and Egypt receiving the plagues of bloody water, sores, and darkness, but never repenting. Several mystics have foreseen a coming three days of darkness coming at the end of the fifth epoch.

Sixth Angel Pours His Vial on Euphrates River (Apoc 16:12–16)

12 And the sixth angel poured out his vial upon that great river Euphrates; and dried up the water thereof, that a way might be prepared for the kings from the rising of the sun.
13 And I saw from the mouth of the dragon, and from the mouth of the beast, and from the mouth of the false prophet, three unclean spirits like frogs.
14 For they are the spirits of devils working signs, and they go forth unto the kings of the whole earth, to gather them to battle against the great day of the Almighty God.
15 Behold, I come as a thief. Blessed is he that watcheth, and keepeth his garments, lest he walk naked, and they see his shame.
16 And he shall gather them together into a place, which in Hebrew is called Armageddon.

The sixth angel pours out his vial on the Euphrates River. This action mirrors the sixth trumpet when the four angels bound up the Euphrates River so that a vast army of horsemen with serpent tails could cross over and kill one-third of mankind. In fact, the word “Euphrates” only appears two times in the Apocalypse, here at 16:12 (sixth plague) and at 9:14 (sixth trumpet). The sixth trumpet triggers an army of demonic horsemen coming down from the north over the Euphrates. This sixth plague allows “kings from the rising sun” to cross over the Euphrates. It’s worth noting that the message to the sixth church at the beginning of the Apocalypse corresponds to the age of the Israelites returning from Babylonian exile from beyond the Euphrates River. Two of Jeremias’s prophecies speak of the Euphrates River as the symbol of the Jews going into exile and eventually returning to Jerusalem.[2]

Suddenly the Satanic anti-Trinity appears—the dragon (Satan), the beast (the Antichrist), and the False Prophet. The land beast is directly labeled as the False Prophet. Three unclean spirits come forth from each of the three personages. Their spirits are frogs, evoking the second plague of frogs against Pharaoh by Moses (Ex 8:2–4). Saint John says the three frogs are the “spirits of devils working signs” (Apoc 16:14). The Satanic anti-Trinity breathes out deceptions. These three unclean frogs gather the kings of the earth to make battle against the great day of the Almighty God. How can they make war against God, who is invisible and in heaven? They make war against God by attacking the servants of God still on earth.

Jesus Christ interrupts to remind us that “I come as a thief” (Apoc 16:15). Our Lord earlier in Apocalypse 3:3 said He comes as a thief. Saint Paul also taught “that the day of the Lord shall so come as a thief in the night” (1 Thess 5:2). Our Lord also previously told us, “I counsel thee to buy of me gold fire tried, that thou mayest be made rich; and mayest be clothed in white garments, and that the shame of thy nakedness may not appear” (Apoc 3:18). In Christian tradition, “being clothed” refers to the white baptismal garment given to the newly baptized after baptism.[3] We are commanded to keep it white until the great Day of Judgment.

The three frog spirits lead the kings of the earth into one place called Armageddon in Hebrew. Armageddon is two words in Hebrew. Har means “mountain.” Megiddo is a town on the Plain of Jezreel in northern Israel. The problem is that Megiddo is geographically located on a flat plain, not a mountain. Even the prophet Zacharias calls it the “plain of Mageddon” when he prophesies:

Mageddon: Where Jews Will See God as “Pierced” (Zech 12:10–11)

10 And I will pour out upon the house of David, and upon the inhabitants of Jerusalem, the spirit of grace, and of prayers: and they shall look upon me, whom they have pierced: and they shall mourn for him as one mourneth for an only son, and they shall grieve over him, as the manner is to grieve for the death of the firstborn.
11 In that day there shall be a great lamentation in Jerusalem like the lamentation of Adadremmon in the plain of Mageddon.

Seventh Angel Pours Vial on the Air (Apoc 16:17–18)

17 And the seventh angel poured out his vial upon the air, and there came a great voice out of the temple from the throne, saying: It is done.
18 And there were lightnings, and voices, and thunders, and there was a great earthquake, such a one as never had been since men were upon the earth, such an earthquake, so great.

The seventh priest-angel pours out his vial upon the air. This act produces a great voice saying, “It is done,” and then comes lightning, voices, thunder, and a great earthquake. This mirrors the seventh trumpet, which also triggered lightning, voices, and an earthquake. The earthquake of the seventh plague vial is “a great earthquake . . . such an earthquake, so great” (v. 18). This is the last and final mention of the earthquake in the Apocalypse. As I argued above, the great earthquake is a sign of the resurrection of Christ: “Behold there was a great earthquake. For an angel of the Lord descended from heaven, and coming, rolled back the stone, and sat upon it” (Mt 28:2). The great earthquake in Jerusalem brought an official end to the Old Testament and the law of Moses, as Saint Paul explains:

An Earthquake Begins the New Covenant (Heb 12:26–28)

26 Whose voice then moved the earth; but now he promiseth, saying: Yet once more, and I will move not only the earth, but heaven also.
27 And in that he saith, Yet once more, he signifieth the translation of the moveable things as made, that those things may remain which are immoveable.
28 Therefore receiving an immovable kingdom, we have grace; whereby let us serve, pleasing God, with fear and reverence.

[1] Traditionally, the angel of the waters is associated with the angel Raphael. The traditional Gospel lesson appointed for the Mass of Saint Raphael on October 24 is John 5:1–4 about the unnamed angel who periodically stirred the waters in the pool of Bethesda: “In these lay a great multitude of sick, of blind, of lame, of withered; waiting for the moving of the water. And an angel of the Lord descended at certain times into the pond; and the water was moved. And he that went down first into the pond after the motion of the water, was made whole, of whatsoever infirmity he lay under.”
[2] See Jeremias chapters 13 and 46.
[3] The Sunday after Easter is traditionally named Dominica in albis depositis, or “the Sunday of the laying aside of white robes.” This is because the catechumens were baptized on Easter and wore their white baptismal robes for the entire week before taking them off on the Sunday after Easter.

The Mark of the Beast (Ch 13:16-18)

The Mark of the Beast (Ch 13:16–18)

16 And he shall make all, both little and great, rich and poor, freemen and bondmen, to have a character in their right hand, or on their foreheads.

Every human must now receive the mark of the beast. The Greek word for mark is χαραγμα, or charagma. It is an engraving or an etching. The Greek verb χαράσσω means “to engrave.” Saint Paul in Acts 17 uses the word to refer to graven pagan idols found in Athens, Greece. The reference to having it on the right hand or the forehead is likely a reference to Moses. Moses commands the Israelites to bind God’s law “as a sign on thy hand, and between thy eyes” (Deut 6:8). Although Pharisees literally bound written laws on their foreheads and right hands with phylacteries, Jesus Christ condemned this as superstition. The real meaning is that God’s law should be placed in our minds (faith) and upon our right hand (works). We must believe (head) and perform (hand) the laws of God. The Antichrist will mock the teaching of Moses by imposing wicked laws placed on the head and the right hand.

17 And that no man might buy or sell, but he that hath the character, or the name of the beast, or the number of his name.

The consequence of not taking the engraving on our heads (faith) or right hands (actions) is that one is removed from the economy.

18 Here is wisdom. He that hath understanding, let him count the number of the beast. For it is the number of a man: and the number of him is six hundred sixty-six.

The last verse here invokes wisdom, who is Christ. The number of the Antichrist is 666. Seven is the perfect number of holiness. Six is one less. It is sacrilege. Land beasts and humans were created on the sixth day, and God rested on the seventh day. This removes the Sabbath of God and focuses on the land beast and humans.

Mark of the Beast:

Regarding the mark and number of the beast, there is much controversy. We have already seen how some have sought to identify 666 with the year AD 666.

The Greek for 666 reads ΧΞϜ, where the letter X (chi) means six hundred, the letter Ξ (xi) means sixty, and the letter Ϝ (digamma) means six. In Greek, the letters of the alphabet also serve as numbers, so that A (alpha) is the sound for a and also the number one. Likewise, B (beta) is the sound for b and also the number two.

This means that the letters for any name in Greek can be added up. One noteworthy example is the Greek name for Jesus (IHSOYS or IHSOYC), which adds up to 888.

IHSOYS

(I)10 + (H)8 + (S)200 + (O)70 + (Y)400 + (S/C)200 = 888

The number eight is associated with the eighth day, one beyond seven, and thus eternity or infinity. The number six, however, is one short of seven and thereby man-centered and wicked. So, if Jesus is 888, then the Antichrist is 666.

Saint Irenaeus, writing in the late AD 100’s, gives us the first written account of 666 as found described in the Apocalypse. First, he says that some manuscripts have 666 while others have 616. Scholarship backs this up because a number of manuscripts have been discovered that have 616 instead of 666. The Codex Ephraemi Rescriptus and an ancient Armenian version of the Apocalypse preserve versions showing 616 instead of 666. Irenaeus, however, claims that 616 must be a copyist error and that the sixty was mistakenly turned into a ten to render it as 616, not 666. He explains, “I am inclined to think that this occurred through the fault of the copyists, as is wont to happen, since numbers also are expressed by letters; so that the Greek letter which expresses the number sixty was easily expanded into the letter Iota of the Greeks.”[1]

Irenaeus is saying that ΧΞϜ (666) was accidentally changed into ΧIF (616). But how does Ξ (60) accidentally become I (10)? It is likely because early Christians had already associated the mark of the beast with Emperor Nero Caesar. Hebrew, like Greek, also assigns numbers to letters. When we add up the letters for Neron Caesar, we arrive at 666, but if we omit the final n in Hebrew pronunciation to read “Nero Caesar,” we get 616. Hebrew-speaking Jews referred to Nero as “Neron” but Latin speakers called the emperor “Nero” (but with the genitive as “Neronis”). Different audiences would use a different pronunciation and different lettering.

The variation of 666 and 616 in relation to Nero may relate to the legend of Nero Redivus—the belief that Nero Caesar would return again in the future. The legend is found in the Sibylline Oracles, in which Nero is said to have escaped to Persia, where he was building an enormous army to destroy Rome.[2]

If the discrepancy between 666 and 616 does have to do with an identity with Nero Caesar, it is not stated as known to Irenaeus. In the same passage, Irenaeus confesses that he does not know the meaning of the number, and he rebukes those who claim to know it: “Moreover, another danger, by no means trifling, shall overtake those who falsely presume that they know the name of Antichrist.”[3]

Irenaeus then does us the service of listing the various solutions created by Christians during his time, circa AD 150–200. Irenaeus, as the first Christian to address 666 in writing, does not mention Nero. Instead, he finds Teitan as the most likely name of the Antichrist, but he confesses that no one shall know the truth of this matter until the time comes:

Teitan (ΤΕΙΤΑΝ), the first syllable being written with the two Greek vowels ε and ι, among all the names which are found among us, is rather worthy of credit.[4]

So, neither has his name been declared, for the name of that which does not exist is not proclaimed. But when this Antichrist shall have devastated all things in this world, he will reign for three years and six months, and sit in the temple at Jerusalem; and then the Lord will come from heaven in the clouds, in the glory of the Father, sending this man and those who follow him into the lake of fire.[5]

Thus far, the demonic trinity of dragon, sea beast, and land beast have promulgated the icon of the beast and the mark of the beast in order to recruit an army of humans who are publicly against God. Readers of the Apocalypse must ask themselves: Would I worship the icon of the beast? Would I take the mark? Saint John, after observing so much evil and the final plot of Satan, looks up to heaven, and there he sees the Christ the Lamb assembling His own army for battle.

[1] Irenaeus, Adversus haereses, lib. 5, cap. 30.
[2] The Sibylline Oracles, IV, 119–124; V.137–141; V.361–396.
[3] Irenaeus, Adversus haereses, lib. 5, 30.
[4] Ibid.
[5] Ibid.

The 7 Vial Plagues

The Unholy Trinity (Ch 13:1-15)

Satanic Trinity: Two Beasts and the Dragon

Saint John the Apostle describes the Antichrist as the “beast of the sea.” In the same chapter he also describes a second “beast of the land” and the requisite “mark of the beast.” Chapter 13 is perhaps the most popular chapter of the Apocalypse because it reveals the sacrilegious trinity of Satan. The previous chapter described the red dragon, who is Satan. Satan then deputizes the sea beast to be his earthly king and the Antichrist: “And they adored the dragon, who gave power to the beast” (Apoc 13:4). This sea beast, who is the Antichrist, receives vivid descriptions. In order to appreciate every detail, let us examine line by line:

The Antichrist Described in Detail (Apoc 13:1–10)
1 And I saw a beast coming up out of the sea, having seven heads and ten horns, and upon his horns ten diadems, and upon his heads names of blasphemy.

In Hebrew, “sea” refers to chaos and the nations. The seven heads are seven hills. Both Rome and Jerusalem have seven hills. The ten horns are ten kings with ten crowns.

2 And the beast, which I saw, was like to a leopard, and his feet were as the feet of a bear, and his mouth as the mouth of a lion. And the dragon gave him his own strength and great power.

The fourfold features refer to Daniel, who saw the progress of the pagan domination of Israel as a lion (Babylonians), a bear (Medo-Persians), a leopard (Greeks), and the final beast with ten horns (Romans).

3 And I saw one of his heads as it were slain to death: and his death’s wound was healed. And all the earth was in admiration after the beast.

The Antichrist receives a head injury from which he recovers. Verse 14 below says that the head wound was inflicted by a sword. This is a false death and resurrection and may be the reason that the Antichrist gains such a following.

4 And they adored the dragon, which gave power to the beast: and they adored the beast, saying: Who is like to the beast? and who shall be able to fight with him?

Adoration is focused on the dragon (Satan) and the beast (the Antichrist).

5 And there was given to him a mouth speaking great things, and blasphemies: and power was given to him to do two and forty months.

The Antichrist speaks blasphemy and rules for forty-two months, which is three years and six months—the Great Tribulation.

6 And he opened his mouth unto blasphemies against God, to blaspheme his name, and his tabernacle, and them that dwell in heaven.

The Antichrist is not content to blaspheme only God and His name. He also blasphemes His Tabernacle and His saints who dwell in heaven.

7 And it was given unto him to make war with the saints, and to overcome them. And power was given him over every tribe, and people, and tongue, and nation.

The Antichrist persecutes the followers of Christ (saints) and overcomes them (martyrs). He gains universal power over every nation on earth.

8 And all that dwell upon the earth adored him, whose names are not written in the book of life of the Lamb, which was slain from the beginning of the world.

Everyone on earth, whose name is not in the book of the Lamb, adores the Antichrist as God. This is the abomination of desolation.

9 If any man has an ear, let him hear.
10 He that shall lead into captivity, shall go into captivity: he that shall kill by the sword, must be killed by the sword. Here is the patience and the faith of the saints.

There will be a great reversal against the Antichrist, but it will require patience and faith.
So far, we have seen the origin of the Antichrist and his Great Tribulation. But Saint John then introduces the third person of the Satanic trinity. This is the land beast, who is the False Prophet. He is not a king like the Antichrist. He is a spiritual leader—one who functions as a priest and prophet for the sea beast Antichrist. These two beasts function as the two false witnesses: a false king and a false high priest—a false Enoch and a false Elias. Some have suggested that the sea beast and land beast are one and the same person,[1] the former describing his royal dignity and the latter describing his magical arts. Yet this seems to go against the clear teaching that the dragon, the sea beast, and the land beast denote three distinct persons in Apocalypse 20:9–10.[2] Here is the advent of the land beast:

The Land Beast or False Prophet (Apoc 13:11–15)
11 And I saw another beast coming up out of the earth, and he had two horns, like a lamb, and he spoke as a dragon.

This beast comes out of the earth or land. Often, “the land” refers to the Holy Land, and perhaps that is the intention here. The sea beast comes from the sea of nations, and the land beast comes from the Holy Land. This second beast has two horns like a lamb. Two verses before we saw the book of the Lamb, but this beast speaks as the dragon (Satan).

12 And he executed all the power of the former beast in his sight; and he caused the earth, and them that dwell therein, to adore the first beast, whose wound to death was healed.

The False Prophet, who is the land beast, serves the Antichrist king, who is the sea beast. This False Prophet is a high priest who organizes and promotes the worship of the Antichrist, whose head wound is healed.

13 And he did great signs so that he made also fire to come down from heaven unto the earth in the sight of men.

The False Prophet performs false miracles and makes fire come down from heaven to earth. This is some sort of wizardry that mimics the power of Elias, who called down fire from heaven.

14 And he seduced them that dwell on the earth, for the signs, which were given him to do in the sight of the beast, saying to them that dwell on the earth, that they should make the image of the beast, which had the wound by the sword, and lived.

The sorcery and false miracles will compel people to worship the Antichrist. We learn here that the Antichrist was healed from a sword wound. Also, an image of the Antichrist is constructed. The Greek word for image is eikona, or “icon.” The fact that it is not “idol” is peculiar, especially considering the next verse.

15 And it was given him to give life to the image of the beast, and that the image of the beast should speak; and should cause, that whosoever will not adore the image of the beast, should be slain.

The False Prophet gives life to the icon of the Antichrist, and this icon speaks. Whoever will not adore this speaking icon of the Antichrist receives martyrdom.
The Satanic trinity of Satan, Antichrist, and False Prophet have constructed the speaking icon of the Antichrist. Finally, they institute the mark of the beast as a condition for buying and selling.

[1] Robert Bellarmine at De Romano Pontifice lib. 3, cap. 15.
[2] “[A]nd the devil, who seduced them, was cast into the pool of fire and brimstone, where both the beast and the false prophet shall be tormented day and night for ever and ever” (Apocalypse 20:9–10).

2 Witnesses, the Woman, and the Dragon (Chs 11-12)

Two Witnesses, the Ark-Woman, and the Dragon (Chs 11-12)

Chapter 11 tells us that two witnesses come from heaven battle the beast and preach about Christ. Tradition is that Enoch shall come to preach to the Gentiles (he predated Abraham and the Israelite tribes), but that Elias will come to preach to the Jewish people and “restore the tribes of Jacob” (v. 10). This teaching of the return of Enoch and Elias before the Antichrist is affirmed by Saint Irenaeus, Saint Hippolytus, Origen, Lactantius, Saint Hilary, Saint Augustine, Saint Jerome,[5] Saint Gregory the Great,[6] Saint John Damascene,[7] Saint Thomas Aquinas,[8] and other esteemed biblical commentators.[9]

After the Antichrist kills Enoch and Elias and their bodies lay in the street for three and a half days and are assumed into heaven, we see the Ark of the Covenant revealed in heaven.

Jeremias prophesied that the ark of the Testament would be shown again when God gathered His people. Saint John sees that ark in the temple in heaven and then immediately states, “And a great sign appeared in heaven: A woman clothed with the sun” (Apoc 12:1). The ark of the covenant foreshadowed something much more than a gold-plated wooden receptacle. The ark of the covenant foreshadowed the Woman who would contain the Messiah promised in Genesis 3:15. The ark was gold-plated wood. The Woman is a mother clothed with the sun.

Revelation 12 opens with a great sign in heaven: “A woman clothed with the sun” (Revelation 12:1). This celestial Woman signifies something far greater than a mere human figure; she represents the culmination of God’s plan throughout salvation history.

The connection between the Woman and the Ark of the Covenant becomes evident when we recall Jeremias’ prophecy. He foretold that the ark of the Testament would be revealed when God gathered His people. In Revelation 12, we witness the realization of this prophecy as Saint John sees the ark in the heavenly temple. The Woman is not just any woman but the New Eve, the one who would bear the Messiah promised in Genesis 3:15.

Saint John’s Care for the Mother of Jesus:

In the Gospel of John (19:26–28), we see Jesus, while hanging on the cross, entrusting the care of His mother, Mary, to Saint John. He addresses Mary as “Woman,” emphasizing her role as the New Eve. Simultaneously, He instructs John to take her as his own mother. This act signifies the fulfillment of all things. With this transfer of maternal care to John, “all things were now accomplished,” underlining Mary’s essential role in the incarnation and birth of Christ.

The Woman as the New Ark:

Revelation 12:1–2 further solidifies the Woman’s identity as the New Ark of the Covenant. Clothed with the sun, with the moon under her feet, and a crown of twelve stars on her head, she transcends human description. The sun’s association with divinity becomes noteworthy, as the Woman shares in the glory of God. The moon at her feet symbolizes her dominion over the changeable world, while the twelve stars represent the twelve tribes and apostles.

Most significantly, the Woman is “with child,” paralleling Isaias 7:14’s prophecy: “Behold, a virgin shall conceive, and bear a son, and his name shall be called Emmanuel.” The Woman’s pregnancy signifies the birth of Jesus, the fulfillment of God’s promise.

Painless Birth and Virginity:

Contrary to the pain Eve experienced during childbirth as a consequence of sin (Genesis 3:16), the Catholic Church teaches that the Blessed Virgin Mary gave birth to Jesus without pain and retained her physical virginity. This doctrine finds its basis in the Scriptures, including Isaias 66:7, Ezekiel 44:1–3, and Canticles 4:12, as well as the writings of Church Fathers like Saint Gregory of Nyssa and Saint Augustine.

The Battle of Michael and Satan:

Revelation 12:3–4 introduces the great red dragon with seven heads and ten horns, symbolizing Satan’s rebellion against God. The heads correspond to the four pagan nations that ruled over the Jews before the birth of Jesus. These nations were animated by Satan himself, depicted as the dragon.

A third of the angels (stars) were cast down with Satan, exemplifying his rebellion in heaven. The dragon stands before the Woman, waiting to devour her child, mirroring Satan’s attempt through King Herod to kill the infant Jesus. However, God thwarted this plan.

The Victorious Messianic Man Child:

Revelation 12:5 reveals the Woman giving birth to a man child, who will rule all nations with an iron rod. This prophecy alludes to Psalm 2:7–11, emphasizing Christ’s authority and power. After His birth, He ascends to God’s throne, signifying His divine origin and mission.

The Woman’s Flight to the Wilderness:

Revelation 12:6 depicts the Woman fleeing to the wilderness, where God has prepared a place for her for 1,260 days (three and a half years). This period reflects a time of tribulation, echoing Christ’s warning in Mark 13:14. This episode mirrors the early Christian flight from Jerusalem before its destruction in AD 70.

Michael’s Victory and Satan’s Expulsion:

Revelation 12:7–9 narrates the battle in heaven between the archangel Michael and Satan, resulting in Satan’s expulsion. While this battle’s chronology differs from Christ’s incarnation, early mystics, like Maria Agreda, suggest that this heavenly battle was a pre-creation event, triggered by God revealing His plan of the Incarnation to the angels.

Revealing Satan’s identities as the great dragon, old serpent, devil, and Satan, this passage underlines his role in deceiving the world.

The Woman’s Protection and Satan’s Wrath:

Revelation 12:10–12 heralds the victory achieved by the Blood of the Lamb. It marks Satan’s defeat, his casting out from heaven, and his wrathful descent to earth. Jesus saw Satan fall like lightning from heaven (Luke 10:17–20), affirming His ultimate authority over evil.

The Dragon’s Persecution and Stand:

Revelation 12:13–18 reveals Satan’s anger against the Woman and his war against “the rest of her seed” who keep God’s commandments and testify to Jesus. This passage emphasizes Mary’s role as the mother of the faithful and the identity of the Church as “Holy Mother Church.”

Conclusion

Revelation 12 unveils a profound and intricate vision deeply rooted in biblical references. The Woman, identified as both the New Eve and the Ark of the Covenant, plays a pivotal role in God’s plan of salvation. Through symbolism and prophecy, this vision reveals the cosmic battle between good and evil, culminating in the victory of the Lamb and the protection of the faithful. Understanding these biblical connections enriches our comprehension of Revelation 12’s significance in the context of salvation history.

[5] Irenaeus, Adversus haereses, lib. 5, 5.
[6] Hippolytus, On Christ and Antichrist, 43.
[7] Lactantius, In cap. ult. Malachiae.
[8] Augustine, Tract 4 in Joannem and also at Genes. Ad litteram lib. 9, cap. 6, De civitate Dei, lib. 20, cap. 29.
[9] Jerome, Epistle to Pammachius against John of Jerusalem.
[10] Gregory the Great, Moralium, lib. 21, 36 et lib. 9, 4
[11] John of Damascus, De Fide Orthodoxa, lib. 4, cap. 26-28.
[12] Thomas Aquinas, Summa theologiae III, q. 49, a. 5.
[13] For a full list, see Robert Bellarmine’s De Pontifice Romano, lib. 3, cap. 6.

The 7 Trumpets (Chs 8-10)

Seven Trumpets (Apocalypse Chapters 8-10)

The Seventh Seal Opened: Silence (Apoc 8:1–2)

Upon breaking the seventh seal, an unusual occurrence unfolds in heaven – silence, lasting approximately half an hour. This seemingly enigmatic silence carries symbolic significance, consistent with the Book of Revelation’s use of symbolic numbers.

In the Old Testament, trumpets were employed for various purposes, including announcing destruction (as seen in the fall of Jericho), proclaiming the arrival of a new king, and summoning people for worship on feast days (Numbers 10:1–10). Remarkably, these seven angels fulfill all three functions: they announce the destruction of evil and Antichrist, declare Christ as the new King, and call the Church to worship the Lamb.

First Trumpet: Hail Fire Blood (Apoc 8:7)

The first angel’s trumpet blast results in the descent of hail, fire, and blood upon the earth, leading to the burning of a third of the earth, trees, and all green grass. The number three plays a significant role in this passage, symbolizing a threefold curse affecting the earth, trees (representing the righteous), and grass. The imagery of trees is linked to the concept of righteousness, as illustrated in Psalm 1:3. Moreover, the reference to trees as men is reminiscent of the account of the blind man’s healing by Jesus (Mark 8:24).

Second Trumpet: Mountain Cast into the Sea (Apoc 8:8–9)

The second angel sounds his trumpet, causing a burning mountain to be cast into the sea. This event leads to a threefold catastrophe: a third of the sea becomes blood, a third of all marine life perishes, and a third of the ships are destroyed. This burning mountain symbolizes both the holy mountain of Moses and a representation of wicked Jerusalem, as seen in Jeremiah 51:25–26. Jesus also uses the metaphor of a mountain, referring to Jerusalem, and hints at its impending judgment (Matthew 21:21).

Third Trumpet: Fall of Lucifer (Apoc 8:10–11)

The third angel sounds the trumpet, prompting a great star to fall from heaven, burning like a torch. This falling star is a reference to Lucifer’s fall from heaven, as described by the prophet Isaiah in Isaiah 14:12–16.

At the third trumpet, Satan is cast down to the earth and the sea. Satan’s sin is characterized by self-deification, a theme evident in the fall of Babylon as well. The ultimate sin of the Antichrist will involve his claim to be God and his self-enthronement in Jerusalem.

The fallen star, identified as both Lucifer and wormwood (apsinthos), falls upon the rivers and fountains of water, rendering them bitter and causing death. Wormwood, which translates to “absinthe,” is a bitter and hallucinogenic substance.

Fourth Trumpet: One-Third of the Sun, Moon, Stars Smitten (Apoc 8:12–13)

The fourth angel’s trumpet causes a darkening of one-third of the sun, moon, and stars, affecting one-third of both day and night. This event signifies the dissolution of creation as the influence of the Logos (Word of God) diminishes, allowing the rise of the Antichrist.

Following the four trumpet blasts, an interlude occurs with an eagle flying through heaven.

Fifth Trumpet:

The fifth angel sounds the trumpet, and a star falls from heaven to Earth, granting the key to the abyss. With the opening of the abyss, darkness and smoke engulf the surroundings. From this abyss emerges a swarm of locusts, each endowed with the power of scorpions (Apoc 9:3–6).

The king of these locusts is identified as the angel of the abyss, known in Hebrew as Abaddon, in Greek as Apollyon. These names emphasize his role as a destroyer, echoing Christ’s words about the thief who comes to steal, kill, and destroy (John 10:10).

Sixth Trumpet:

Moving to the sixth trumpet (Apoc 9:13–14), the voice from the golden altar instructs the release of four angels bound at the Euphrates River. The mention of the Euphrates River connects to Satan’s abode “in the sides of the north” and King Solomon’s northern boundary, linking this event to the return of the Jews from exile.

These four angels, prepared to kill for a specific period, lead an army of immense size, described as horsemen numbering twenty thousand times ten thousand (Apoc 9:15–18). These demonic horsemen wear breastplates of fire, hyacinth, and brimstone, with heads like lions, and they emit fire, smoke, and brimstone from their mouths. These descriptions symbolize their destructive power and demonic nature.

Mighty Messenger:

The narrative then shifts to an interlude, introducing the Mighty Messenger, whom many interpret as Jesus Christ (Apocalypse 10). This Messenger descends from heaven, enveloped in a cloud with a rainbow on His head, His face radiant as the sun, and His feet resembling pillars of fire. He holds a little open book and places one foot on the sea and another on the earth (Apoc 10:1–3).

The Messenger instructs John to take the open book and consume it. This act parallels the Eucharistic imagery of “Take, eat” during the institution of the Eucharist. The book, sweet as honey in John’s mouth but bitter in his belly, symbolizes the New Covenant in Christ’s blood and signifies that partaking in Christ’s body and blood brings both sweetness and suffering (Apoc 10:8–11).

The chapter concludes with the Messenger’s declaration that John must prophesy to many nations, peoples, tongues, and kings, underscoring John’s prophetic mission as the last living apostle (Apoc 10:11).

Seventh Trumpet: the Announcing of God’s Kingdom (Revelation 11:15-19)

The seventh trumpet marks a significant moment in Revelation as it is associated with the sounding of the last trumpet. While the specific judgments associated with this trumpet are not described in Revelation 11, it is followed by the declaration that “The kingdom of the world has become the kingdom of our Lord and of his Messiah, and he will reign forever and ever.” This trumpet signifies the culmination of God’s plan and the establishment of His kingdom.

Sealing Foreheads with Sign of the Cross (Ch 7)

Sealing of the Forehead (Chapter 7)

The passage from the Book of Revelation in question, which discusses the sealing of the faithful on their foreheads, serves as a significant element in the apocalyptic narrative. In this text, we see various symbolic elements and references to the sealing of the faithful, the role of angels, and the identification of those who will be saved.

The Sealing of the Faithful:

The passage from Revelation 7:1-4 describes four angels positioned at the four corners of the earth, holding back the four winds, which symbolize destructive forces. These angels are instructed not to harm the earth, sea, or trees until the servants of God are sealed on their foreheads. This sealing is a protective mark that signifies God’s ownership and protection over the faithful.

The Angel Ascending from the Rising Sun:

An intriguing aspect of this passage is the appearance of another angel ascending from the rising of the sun, bearing the sign of the living God. This angel is often interpreted as a representation of Jesus Christ. The idea behind this interpretation is that Christ, as the “Sun of Justice,” comes from the east, where the sun rises. This symbolism aligns with biblical passages that associate Christ’s coming with the rising of the sun (e.g., Matthew 24:27).

Christ as the Angel of the Lord:

The reference to Christ as an angel might raise concerns, as Christ is not an angel but the Second Person of the Trinity, fully God, and fully man. However, the word “angel” in both Hebrew and Greek simply means “messenger.” Christ, in His role as the Word of God and the mediator of the New Covenant, can be seen as a divine messenger. Early Church Fathers, such as Saint Athanasius and Saint Ambrose, identified the angel of the Lord with the pre-incarnate Christ. They made a distinction between Christ and lower angelic beings, using this to refute Arian heretics who denied Christ’s divinity.

The Seal of the Living God:

The seal applied by this angel is likened to the seal used in the seven seals on the scroll mentioned in Revelation. However, this seal is not applied to books but to the foreheads of people. It is identified as the sign of the living God, which is none other than the sign of the cross. The idea is that those who bear this seal are marked as God’s own and are protected by Him.

The Sign of the Cross:

The link between the seal on the forehead and the sign of the cross is drawn from the Old Testament, particularly the book of Ezekiel (Eze 9:4). In this passage, an angel marks the foreheads of the righteous with the Hebrew letter “tau,” which is shaped like a “T.” This symbolizes the sign of the cross, representing the protective mark of God’s favor.

The Multitude of the Faithful:

Following the sealing of the 144,000 from the twelve tribes of Israel, John sees a great multitude that cannot be numbered. This multitude comes from all nations, tribes, peoples, and tongues. They are clothed in white robes and hold palms, symbolizing their victory. This diverse multitude emphasizes the universal nature of God’s salvation, encompassing people from all corners of the earth.

Trials and Perseverance:

The white robes worn by this multitude are said to be made white in the blood of the Lamb, signifying baptism and the cleansing power of Christ’s sacrifice. These are the ones who have come out of “great tribulation.” The mention of great tribulation aligns with Jesus’ own words in Matthew 24:21, describing a time of unparalleled hardship.

Worship and Service:

The passage continues to describe the worship of God by this multitude and their continuous service to Him. They are before the throne of God and serve Him day and night in His temple. Their needs are fully met as they will no longer hunger or thirst, nor suffer from the sun’s heat. This paints a picture of the eternal bliss and fulfillment that awaits the faithful in God’s presence.

The letter tau in Greek is shaped like a T, and in ancient Hebrew, it was also shaped like a T. So the seal of God is placed on the forehead as the sign of the cross. Tertullian noted that “the form of the cross which He predicted would be the sign on our foreheads in the true Catholic Jerusalem.” In his commentary on Ezechiel, Origen interprets the meaning of the mark:

The shape of the letter “Tau” presented a resemblance to the figure of the Cross and that therein was contained a prophecy of the sign which is made by Christians upon their foreheads, for all the faithful make this sign in commencing any undertaking and especially at the beginning of prayer or of reading Holy Scripture.

Saint Hippolytus (d. 236) records the same sign on the forehead:

At every forward step and movement, at every going in and out, when we put on our clothes and shoes, when we bathe, when we sit at table, when we light the lamps, on couch, on seat, in all the ordinary actions of daily life, we trace upon the forehead the sign.

In the North African church, Saint Cyprian, Bishop of Carthage (d. ca. 258), also describes the sign of the cross placed on the foreheads of Christians:

This (the letter Tau) bears a resemblance to the figure of the cross; and this prophecy (Eze 9:4) is said to regard the sign made by Christians on the forehead, which all believers make whatsoever work they begin upon, and especially at the beginning of prayers, or of holy readings.

Conclusion

In summary, the passage from Revelation 7:1-17 conveys profound spiritual truths through symbolism and apocalyptic imagery. It depicts the sealing of the faithful, the protective mark of the living God, and the ultimate victory of believers from all nations who have endured trials and persecution. It emphasizes the universal nature of God’s salvation and the hope of eternal worship and fulfillment in His presence. While the language and symbolism may be intricate, the core message remains one of hope, perseverance, and the ultimate triumph of faith.

The Seven Seals (Chs 4-6)

The Seven Seals of the Lamb

Following the messages to the seven churches, Saint John is summoned to witness events in heaven from a heavenly perspective.

John Enters the Heavenly Throne Room (Apoc 4:1–3)

Afterward, I saw a door open in heaven, and a voice like a trumpet said to me, “Come up here, and I will show you what must happen after this.” Immediately, I was in the Spirit, and I saw a throne in heaven, with someone sitting on it. The one who sat there had the appearance of jasper and carnelian, and a rainbow resembling an emerald encircled the throne.

Around the Throne: The 24 Presbyters (Apoc 4:4–6)

Surrounding the throne were twenty-four seats, and on them sat twenty-four elders clothed in white robes, with golden crowns on their heads. From the throne came flashes of lightning, rumblings, and peals of thunder. In front of the throne, seven lamps were blazing. These are the seven spirits of God. Also, in front of the throne, there was what looked like a sea of glass, clear as crystal. In the center, around the throne, were four living creatures, covered with eyes in front and back.

The twenty-four seats symbolize priestly authority, corresponding to the twelve tribes of Israel and the twelve apostles, signifying the priestly nature of the New Covenant. The seven lamps represent the sevenfold Holy Spirit. The sea of glass reflects the baptistry font’s significance as the portal to God’s presence. The four living creatures represent celestial constellations.

The Four Chariot Creatures (Apoc 4:7)

The first living creature was like a lion, the second like a calf, the third had a face like a man, and the fourth was like an eagle in flight.

The Lamb and His Scroll (Apocalypse 5)

With John in the heavenly throne room, the Lamb of God, Jesus Christ, takes center stage.

Who Is Worthy to Open the 7 Seals? (Apoc 5:1–4)

I saw a scroll in the right hand of the one seated on the throne, with writing on both sides and sealed with seven seals. A strong angel proclaimed, “Who is worthy to open the scroll and break its seals?” But no one in heaven, on earth, or under the earth was found worthy to open the scroll or look inside it. This brought tears to John’s eyes.

The Lamb Is Worthy to Open (Apoc 5:5–6)

One of the elders comforts John, saying that the Lion of the tribe of Judah, the root of David, has prevailed to open the scroll and its seals. However, when John looks, he sees not a lion but a Lamb, standing as if slain, with seven horns and seven eyes symbolizing the sevenfold Holy Spirit.

The Lamb Takes the Scroll (Apoc 5:7–8)

The Lamb approaches the one seated on the throne, taking the scroll from His right hand. The twenty-four presbyters worship the Lamb with harps and golden bowls of incense, which represent the prayers of the saints.
This heavenly scene emphasizes the universal nature of Christ’s kingdom and His redemptive sacrifice for all nations, highlighting the unity of believers in the one holy, catholic, and apostolic Church.

The First Seal (Revelation 6:1-2)

The opening of the first seal reveals a rider on a white horse, holding a bow and wearing a crown. This rider is commonly interpreted as representing conquest and the spread of false peace. The white horse symbolizes a deceptive form of victory or righteousness. Some interpret this rider as a symbol of the Antichrist, who will deceive many with his false claims of peace and prosperity. This seal suggests a period of false security and worldly success before the onset of greater tribulations.

The Second Seal (Revelation 6:3-4)

The second seal introduces a rider on a red horse, wielding a great sword. This rider symbolizes war and the removal of peace from the earth. It signifies a time of conflict, bloodshed, and turmoil. The red horse represents the violence and strife that will escalate following the false peace of the first seal. It is a stark reminder of the consequences of humanity’s rebellion against God.

The Third Seal (Revelation 6:5-6)

The third seal reveals a rider on a black horse, holding a pair of scales. This rider represents famine and economic hardship. The black horse signifies scarcity and economic distress, where food becomes scarce, and prices skyrocket. The scales symbolize the need for careful measurement and rationing of resources during this period. This seal reflects the dire consequences of war and conflict, leading to hunger and suffering.

The Fourth Seal (Revelation 6:7-8)

The fourth seal unveils a rider on a pale or ashen horse, named Death, with Hades (the realm of the dead) following him. This rider represents death and pestilence, resulting from various calamities, including war, famine, and disease. The pale horse symbolizes the lifelessness and decay associated with death. This seal illustrates the devastating impact of God’s judgment, where death and Hades claim many lives.

The Fifth Seal (Revelation 6:9-11)

The opening of the fifth seal reveals the souls of martyrs who have been slain for their faith. These martyrs cry out to God, asking for justice and the avenging of their blood. This seal underscores the suffering and persecution faced by believers during the tribulation period. It emphasizes the reality of spiritual warfare and the ultimate victory of faith over persecution, as these martyrs are given white robes symbolizing their righteousness.

The Sixth Seal (Revelation 6:12-17)

The sixth seal introduces cosmic disturbances, including a great earthquake, a darkened sun, a blood-red moon, falling stars, and upheavals on Earth. People on earth are filled with fear and dread, recognizing that God’s judgment is imminent. This seal portrays the cosmic upheaval that accompanies the end times and signals the impending arrival of God’s final judgment. It serves as a dramatic reminder of the magnitude of God’s power and the terror of His impending wrath.

The Seventh Seal (Revelation 8:1-5)

When the seventh seal is opened, there is silence in heaven for about half an hour. This silence marks a solemn pause before the series of seven trumpet judgments are introduced in Revelation 8. The seventh seal contains the seven trumpet judgments and serves as a prelude to these more intense and devastating judgments. The silence in heaven reflects the gravity and significance of what is about to unfold.

The Seven Churches (Chs 2-3)

7 Churches of Apocalypse (Chapters 2-3)

The Apocalyptic Jesus Christ now gives seven messages to seven angels of the seven churches, each denoted by its geographic name:

Ephesus
Smyrna
Pergamos
Thyatira
Sardis
Philadelphia
Laodicea

The order of these cities on a map, beginning with Ephesus, forms an A-frame shape, with the island of Patmos off the nearby coast.

WHY ASIA AND WHY PATMOS?

The seven churches are highly symbolic and correspond to the seven Old Testament epochs. But why did God choose the Roman province of Asia for this vision? While today, we think of Asia as encompassing regions as far as Russia and China, during Saint John’s time, the province of Asia was the westernmost part of what we now call Asia Minor or Turkey. Legend associates the name Asia with the epic of Troy and the origin of the Trojan War.

According to Greek mythology, the geography of Asia was named after Princess Asione, a royal figure in the famous Asian city of Troy. This mythological backdrop connects Asia Minor, particularly the island of Patmos, geographically between Rome and Jerusalem. The relationship between these two cities plays a recurring role in the Apocalypse. The Greek legends, featuring a powerful hero saving a future queen from a sea beast, align with the themes in the book of Revelation, where the sea beast emerges to devour the crowned Woman and her Child in Apocalypse 12. Even the detail about Heracles fighting within the belly of the sea beast for three days echoes the power of Christ’s victory over hell, death, and the dragon on the third day.

JESUS HAS 7 MESSAGES FOR 7 CHURCHES

The Lord Jesus Christ conveys a unique message for each of the seven churches in Asia under the apostle John’s care. He addresses the “angel” of each of these churches, where the Greek word “angelos” symbolically refers to the human bishop as the chief messenger of each community. The practical or pastoral conditions of these historical churches are not discussed in detail, so it is best to focus on the broader themes and patterns presented in the seven messages.

These messages reveal two mysteries: the history of the seven epochs of the Old Testament and the history of the Church in the New Testament, unfolding as seven epochs from Christ to the Antichrist. In these seven messages, elements of tribulation, the Antichrist, false prophets, and the harlot can be discerned.

7 CHURCHES AS OLD TESTAMENT HISTORY

Our Lord Jesus Christ embeds hints within each of His seven messages to the seven churches that mirror the chronological pattern of the Old Testament’s story. Here are the clues present in each message:

Ephesus: “tree of life, which is paradise”
Smyrna: “those that say they are Jews and are not” and “tribulation of ten days”
Pergamum: “where Satan dwells,” “Balaam and Balak,” and “hidden manna”
Thyatira: “Jezebel,” “authority over the nations,” and “rod of iron”
Sardis: “alive but dead,” “strengthen the things that remain,” “thief,” and “a few not defiled”
Philadelphia: “key of David,” “synagogue of Satan,” “pillar in the temple,” and “New Jerusalem”
Laodicea: “lukewarm,” “vomited out,” “rich but naked,” “I stand at the gate and knock,” and “seated with the Father”

Through these messages, Christ presents a divine narrative that spans from Adam in paradise (Ephesus) to Christ’s resurrection and seat with the Father (Laodicea). The seven churches in chronological order symbolize the seven epochs from Adam to Jesus Christ:

Ephesus: Epoch of Adam
Smyrna: Epoch of Abraham and the Patriarchs
Pergamum: Epoch of Moses and Exodus
Thyatira: Epoch of King David and the Kings
Sardis: Epoch of Babylonian Exile
Philadelphia: Epoch of restoration to Jerusalem
Laodicea: Epoch of Christ and the rejection by Jerusalem
Let’s delve into each message in more detail.

First Message to the Church of Ephesus: The First Epoch of Adam

Christ, holding the seven stars in His right hand and walking amid the seven golden candlesticks, addresses the church of Ephesus. He acknowledges their works, labor, patience, and their intolerance for evil. They have tested those who claim to be apostles and found them to be liars. The church has remained patient and unwavering in the name of Christ. However, Christ holds something against them: they have forsaken their first love. He urges them to remember their initial devotion and do penance; otherwise, He will remove their candlestick. Despite this, they are commended for hating the deeds of the Nicolaites. Christ promises that those who overcome will have the privilege of eating from the tree of life in the paradise of God, aligning with the first epoch of humanity in Adam and Eve and their fall from the Garden of Eden.

Second Message to the Church of Smyrna: The Second Epoch of Patriarchs

In this message, Christ, who was once dead and is now alive, addresses the church of Smyrna. He acknowledges their tribulations and poverty but reassures them that they are truly rich. The church faces blasphemy from those who claim to be Jews but are, in reality, part of the synagogue of Satan. Christ warns them of impending imprisonment and tribulation for ten days but encourages them to remain faithful unto death, promising the crown of life. Those who have ears are urged to listen. This message symbolizes the epoch of the Patriarchs, marked by struggles, testing of faith, and the separation of true lineage from false pretenders.

Third Message to the Church of Pergamos: The Third Epoch of Moses

The church of Pergamos receives a message from Christ, described as the One with a sharp two-edged sword. Christ commends their unwavering faith even in the face of persecution, mentioning the faithful witness Antipas, who was martyred among them. However, Christ expresses His concern regarding the presence of those holding the doctrine of Balaam and the Nicolaites, as these teachings are linked to idolatry and fornication. He urges them to repent, threatening to come quickly and wage war against these false teachings with the sword of His mouth. Those who overcome will receive hidden manna and a white stone with a new name known only to the recipient, linking this message to the epoch of Moses, particularly the struggles and challenges faced during the Exodus.

Fourth Message to the Church of Thyatira: The Fourth Epoch of Kings

Christ, described as the Son of God with eyes like flames of fire and feet like fine brass, addresses the church of Thyatira. He acknowledges their works, faith, charity, ministry, patience, and even their recent improvements. However, Christ expresses concern over their tolerance of a prophetess named Jezebel, who leads His servants into idolatry and fornication. He warns of judgment against her and those who commit adultery with her, promising to kill her children. Christ emphasizes that He searches hearts and will reward each individual

The Fifth Message to the Church of Sardis: The Fifth Epoch of Exile

In the message to the church of Sardis, Christ, who holds the seven spirits of God and the seven stars, addresses a community that appears alive but is spiritually dead (v. 1). This parallels the historical context of the Israelites during the Babylonian Exile. Despite warnings from prophets, the kingdoms of Israel and Judah had fallen into idolatry, leading to their exile. Their temple was destroyed, and they became foreigners’ slaves.

Now, Christ likens their situation to the exile, stating that He will come upon them like a thief if they do not repent (v. 3). In the Old Testament, a remnant was left behind during the exile, much like the few in Sardis who had not defiled themselves (v. 4). Christ promises those who overcome that their names will remain in the Book of Life (v. 5), symbolizing the hope of restoration and return from exile.

The Sixth Message to the Church of Philadelphia: The Sixth Epoch of Restoration from Exile to Jerusalem

Moving to the church of Philadelphia, Christ, referred to as the Holy One and the true one, who possesses the key of David, praises their faithful works (v. 8). This message mirrors the period when the Babylonian Exile officially ended with the return of individuals like Prince Zerubbabel and the rebuilding of the Second Temple. Despite challenges and opposition, the Jews returned to their land.

Christ speaks of opening a door that no one can shut, signifying the reestablishment of the Davidic kingdom (v. 8) as prophesied in Isaiah 22. The people are encouraged that no one can take away their blessings (v. 11). To those who overcome, Christ promises that they will become pillars in the temple, alluding to the rebuilt Jerusalem and the restoration of the Jewish community (v. 12).

The Seventh Message to the Church of Laodicea: The Seventh Epoch of Christ and Rejection by Jerusalem

In the message to the church of Laodicea, Christ is described as the Amen, the faithful and true witness, and the beginning of the creation of God (v. 14). He addresses a lukewarm community, neither fervent nor cold, which can be compared to the complacency that settled in after the Jews’ return from exile. The Jews, aligned with the Romans, had become materially wealthy but spiritually impoverished.

Christ’s condemnation of their lukewarmness and self-deception (v. 15-17) reflects how the Jews did not recognize their Messiah despite their material success. He urges them to anoint their eyes (v. 18) to see the truth. Christ invites them to His eucharistic sacrifice (v. 20) and promises those who overcome a share in His heavenly throne (v. 21).

In summary, these messages to the seven churches can be understood as a preterist interpretation, drawing parallels between the churches and historical epochs from Adam to Christ. However, they can also be seen through a historicist lens, symbolizing Church history from Christ to the Antichrist, highlighting the challenges and triumphs the Church would face throughout its existence.