More Random Religious Thoughts

More Random Religious Thoughts

Thomas Allen

Discussed below are eternal and immortality, Lucifer, Revelation, Saul’s age when he began his reign, Mariology, a time without the Moon, and the Philippines and the Baptists.

Eternal and Immortality

Many people confuse “eternal” with “immortality.” They are different. An eternal being has no beginning and no end. An immortal being has a beginning but no end. Once born or created, an immortal being never dies or ceases to exist.

Are humans naturally immortal? Daniel 12:2 suggests that they are not. Daniel 12:2 reads, “And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt.” According to this verse, only many dead are awake, resurrected; the others remain asleep, dead, in the grave. Those who are not resurrected appear not to be immortal. Once they die, their bodies and souls appear to remain dead forever.

Furthermore, the Hebrews believed that the body and soul were so intertwined that when the body died, the soul died with it. Consequently, the soul is not naturally immortal. It remains dead and unconscious until God resurrects it to immortality.

Lucifer

Many theologians teach that Lucifer, Satan, the Devil, is a pure spirit being. Therefore, he is indestructible and must live for all eternity. First, Lucifer is a created being. Since he is created, he has a beginning. An eternal being has no beginning. Consequently, he cannot be eternal. Second, to claim that he must live forever declares that God is not omnipotent. If God is omnipotent, can He not uncreate (annihilate) what He has created? Third, God is omnipresent. Therefore, wherever Lucifer is, God is also. (Being omnipresent, God fills every particle, wave, frequency, or whatever Lucifer is made of.) How can a being as holy as God tolerate the eternal presence of a being as evil as Lucifer? At some point, God must terminate and annihilate Lucifer. Fourth, God is omniscient. Therefore, God always knows the existence of Lucifer. How can His Pure Holiness tolerate knowing the existence of Lucifer, who is pure evil, forever? What God does not know cannot and does not exist. Consequently, at some point Lucifer must vanish because God ceases knowing him, knowing about him, and knowing of him. Contrary, to what most theologians teach, Lucifer is not indestructible and does not live forever.

True Luciferians, such as Albert Pike, consider Lucifer to be Yahweh’s, Jehovah’s (Adonai or Adonay as Luciferians call Him), equal. Lucifer is their god, and Satan, who is a different being and Lucifer’s subordinate, is the prince of the world. Luciferians believe that Lucifer is the God of Light and the God of Good; Adonai (Yahweh) is the God of Darkness and the God of Evil. Lucifer is or was the highest, brightest, and most intelligent of God’s creatures and held the highest office in heaven next to God Himself. They also believe that Satan is the elder brother of the Archangel Michael and that God sent Michael to earth as Christ Jesus. (Jehovah’s Witnesses also believe that the Archangel Michael and Jesus are the same person.) Both Satanists and Luciferians believe that Jesus failed in his mission when he was crucified. Unfortunately for the Luciferians and Satanists, but fortunately for the followers of Christ, Lucifer and Satan lose.

Another Look at Revelation

In Mysteries of Ancient South America, Harold T, Wilkins cites H. S. Bellamy, who argues that Revelation is the history of a great cataclysm caused by a pre-Lunar satellite of the earth coming to close to earth and being destroyed by the earth, which caused large parts of the satellite to crash into the earth.

How Old Was Saul When He Began to Reign

How old was Saul when he began to reign? The number is lacking in the Hebrew text, so many translators guess at the number. The American Standard Version and several other translations guess 40 years.  The New International Version and other translations guess 30 years. Several translations, such as the Revised Standard Version, leave the number of years blank. A few follow the King James Version and claims that Saul reigned one year; thus, they avoid giving his age when he began his reign.

Mariology

Mariology is the body of beliefs or dogmas concerning the Virgin Mary. It is a set of doctrines that Catholics accept and advocate, which Protestants reject.

Both Protestants and Catholics agree that Mary is the mother of Jesus. Moreover, except unitarians, both agree that Jesus is God. Therefore, if Mary is the mother of Jesus and if Jesus is God, then logically Mary is the mother of God. However, Protestants reject the idea that Mary is the mother of God. Therefore, Catholics are logical, and Protestants are illogical. (For unitarians, this issue is not a problem since they reject the notion that Jesus is God. Thus, they hold that Mary is the mother of Jesus, but she is not the mother of God because Jesus is not God.)

When Jesus was promoted to God, his office as the mediator between man and God became vacant. Catholics promoted Mary, the Mother of God, to the office of the mediator. Since Protestants reject the notion that Mary is the mother of God, they logically have not recognized her as the mediator. Consequently, they had to find another solution. For the most part, they use mental gymnastics to explain this problem away by making God the mediator between God and man.

Thus, both proclaim that Paul erred when he wrote, “For there is one God, and one mediator between God and men, the man Christ Jesus.” Both covertly claim that Paul was too ignorant to understand and express deep theological ideas. Whereas, the Catholics assert that Paul should have written “the woman Mary” instead of “the man Christ Jesus,” Protestants believe that Paul should have written, “the God Christ Jesus.”

If Jesus is God as both Catholics and Protestants maintain, then Catholics believe logically about Mariology, and Protestants believe illogically about it. Moreover, both disagree with Paul about who is the mediator between God and man. Is the mediator Mary or God? Both concur that the mediator is not the man.

Was There a time without a Moon

Some allusions to the time before there was a Moon may be found in the Scriptures. In Job 25:5 the grandeur of the Lord who “Makes peace in the heights” is praised and the time is mentioned as “before [there was] a moon and it did not shine.” Also, in Psalm 72:5 it is said: “Thou wast feared since [the time of] the sun and before [the time of] the moon, a generation of generations.” A “generation of generations” means a very long time. Thus, much time elapsed between the appearance of the sun and the appearance of the moon.

The Philippines and the Baptists

One good thing came from President McKinley’s war to steal the Spanish empire from Spain. He stole the Philippines and, thus, gave the Baptists a retirement home. Where else can a good Baptist retire and have maids, cooks, gardeners, and other servants and live a lifestyle that he could not afford if he remained at home in the United States and have all of it paid for by the folks back home? As long as he tells them about the great missionary work that he is doing, they gladly and gracefully support him.

Copyright © 2021 by Thomas Coley Allen.

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Some Random Thoughts on Religion

Some Random Thoughts on Religion

Thomas Allen

Below the Bible is summarized in two sentences. Also discussed are two views of the Bible, the lack of clarity of the New Testament, the rapture, the sin of omission, the greatest sin, God’s love, hate, the love of money, Noah, and the wisdom of John (not the Biblical John). These are mostly observations.

The Bible in Two Sentences
The Bible is the story of God revealing Himself first through one biological race (or species of humans), the Aryan or White race, then through one family, Abraham through his grandson Jacob, which became the nation of Israel, and finally through one man, Jesus. All other nations and people mentioned in the Bible are merely a supporting cast in God’s process of revealing Himself through Jesus, His Messiah and Son.

Two Views of the Bible
Christians fall into two camps. One believes that anything that the Bible does not expressly forbid is allowed. In secular terms, they favor the Anglo-Saxon legal system: Anything that the government does not specifically prohibit is allowed, and a person is innocent until proven guilty.
The other camp believes that anything that the Bible does not command or expressly allow is forbidden. In secular terms, they favor the Napoleonic-civil-code legal system: Anything that the government does not specifically allow is prohibited, and a person is guilty until proven innocent. Of course, both camps hold that whatever the Bible commands is obligatory.

Lack of Clarity in the New Testament
The writers of the New Testament failed in writing with clarity. If their writing were clear, disagreement over various doctrines would be much less or nonexistent. Two examples illustrating the confusion that the unclear writing of the New Testament has caused are soteriology (the doctrine of salvation) and eschatology (the doctrine of the end of time, the Second Advent, and the final judgment).
First is salvation. Is salvation by predestination, faith only, faith plus works, or other means? All have their proponents who defined their doctrine with vigor. Further, some claim that once a person is saved, he cannot lose his salvation no matter what he later does. Yet, other claim that a saved person can lose his salvation. Moreover, disagreement occurs over the salvific effects of baptism, the proper form of baptism, and infant baptism.
Second is eschatology. There are several interpretations of Revelation: preterist, historical, apocalyptic, and futurist. Preterists interpret Revelation as describing the events taking place during the lifetime of John and in his environment (full preterists) or that most of these events occurred during the lifetime of John (partial preterists). Historicists interpret Revelation as revealing history from the time of Jesus until the Second Advent and beyond. Apocalypticist or idealists interpret Revelation as a religious philosophy of life.
Futurists interpret Revelation as describing the future, primarily the time immediately preceding the Second Advent and the millennium. Futurists fall into several camps: pretribulation (the rapture occurs before the seven years of tribulation), mid-tribulation (the rapture occurs in the middle of the tribulation), and post-tribulation (the rapture occurs at the end of the tribulation). Others teach that no rapture will occur. Also, there are premillennialists (Jesus’ Second Advent occurs before the  Millennium), post-millennialists (Jesus’ Second Advent occurs after the Millennium), and amillennialists (rejects the notion that Jesus physically rules on earth for a thousand years).
Does God enjoy watching men arguing about the correct interpretation of the Bible and even killing those who disagree with their interpretation? He must because He had His writers write with enough vagueness to cause bloody disputes. If that were not His purpose, He could have had His writers write with enough clarity to avoid such disputes.
Some old-time reform preachers declared that nothing brought God as much joy as tormenting sinners in Hell forever. They were wrong. God’s greatest joy seems to be watching His people arguing and fighting over what the Bible says.

Rapture
One thing is amusing about people who predict the date of the rapture, often down to the hour or minute. After the big day passes, the predictor finds that he is still on planet Earth. Immediately, he assumes that his calculation was wrong, and some redo the calculation. Never does it occur to the predictor that his calculation was correct — he was just among those left behind.
Another amusing thing about the rapture is the believers who sell all their property before the big day. Why? Do they plan to take the money with them? Do they plan to use the money for one big going away party?

Sin of Omission
Many clergymen teach the “sin of omission.” That is, if a person knows someone in need and he has the ability to help the needy person and does not, then he is guilty of the sin of omission. If true, then these clergymen have accused God of being the greatest sinner in the universe. Being omniscience God knows everyone’s needs. Being omnipotent, God has the ability to eliminate those needs. Since He does not (all the suffering in the world would immediately vanish if He did), God is guilty of the sin of omission. If these clergymen claim that God is not guilty of the sin of omission, then they hold their fellow man to a much higher standard than they hold God.
If the sin of omission exists, more evidence that God is the greatest sinner of all is natural disasters. Being omniscient, omnipresent, and omnipotent, He can prevent them and all the heartache and destruction that such disasters bring people. If a human can prevent someone from suffering from a natural disaster and does not, would he be guilty of the sin of omission? If so, the clergyman who makes such a claim holds God to a much lower standard than he holds his fellow man.

The Greatest Sin
What is the greatest sin of all? It is a sin so great that God does not allow it to exist anywhere in the universe. This sin is unquestionable, unhesitating, and unadulterated cooperation from all deities, angelic and spiritual beings, people, animals, plants, weather, mother nature, machines, things, etc., etc., etc.

God’s Love
If earthly parents expressed their love for their children the way that the Heavenly Father expresses His love for His children, they would have their children taken from them because of their cruelty and abuse. Furthermore, the parents would spend the remainder of their lives in prison. To love their children the way that God loves His, parents would beat their children until they looked like roadkill. Then, they would expect their children to thank them for not making their lives more miserable. At least, this is the impression that many Christians give of God’s love.  (Notice how God’s love connects with the sin of omission and the sin of cooperation.)

Hate
Most clergymen teach that Christians should not hate. However, God hates. Should a Christian hate whatever and whomever God hates?

Love of Money
1 Timothy 6:10 reads, “For the love of money is a root of all kinds of evil. . . .”  Except for misers, who really loves money per se? Nearly all who lust after money do not love money itself. They lust after money for what they can exchange it, i.e., for what they really desire: power, security, fame, lovers, big houses, fancy cars, status, etc. Money is just a means to an end.

Noah
I have concluded that Noah is the most selfish man in the Bible. He possessed not one altruistic bone in his body and only thought about saving his own scrawny hide. If he cared one bit about his decedents and fellow man, he would have refused to take black flies, fleas, ticks, mosquitoes, and all those other useless bloodsuckers on the ark.

Wisdom of John
I used to listen to a religious radio program hosted by John, whose last name I do recall and who died in 2012. He made two memorable comments. (1) He said that the quickest way to be thrown out of a church is to ask questions about its doctrine. (2) He was convinced that Christianity was the true religion because it has survived two thousand years of Christians.

Copyright © 2019 by Thomas Coley Allen.

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Milton on the Son of God – Part 3

Milton on the Son of God – Part 3

Thomas Allen

[Editor’s note:  Page numbers enclosed in parentheses are references to Milton on the Son of God and the Holy Spirit from His Treatise on Christian Doctrine by John Milton. The author’s comments are enclosed in brackets.]

      Some Trinitarians claim that according to some passages, “Christ is God; now if the Father be the only true God, Christ is not the true God; but if he be not the true God, he must be a false God” (p. 58). To this assertion, Milton replies “that the conclusion is too hastily drawn; for it may be that he is not ‘he that is true,’ either because he is only the image of him that is true, or because he uniformly declares himself to be inferior to him that is true. We are not obliged to say of Christ what the Scriptures do not say” (pp. 58-59). The Scriptures do not call Christ true God. Moreover, “he is not to be called a false God, to whom, as to his beloved Son, he that is the true God has communicated his divine power and glory” (p. 59).
      Trinitarians use Philippians 2:6 (“who being in the form of God”) to support their doctrine. Milton replies:

But this no more proves him to be God than the phrase which follows — “took upon him the form of a servant” — proves that he was really a servant, as the sacred writers nowhere use the word “form” for actual being. But if it be contended that “the form of God” is here taken in a philosophical sense for the essential form, this consequence cannot be avoided, that when Christ laid aside the form, he laid aside also the substance and the efficiency of God; a doctrine against which they protest, and with justice (p. 59).

According to Milton, “‘To be in the form of God,’ . . . seems to be synonymous with being in the image of God; which is often predicated of Christ, even as man is also said, though in a much lower sense, to be the image of God, that is, by creation” (p. 59).
      About Trinitarian gymnastics with the Scriptures, Milton writes:

It is singular, however, that those who maintain the Father and the Son to be one in essence, should revert from the gospel to the times of the law, as if they would make a fruitless attempt to illustrate light by darkness. They say that the Son is not only called God, but also Jehovah, as appears from a comparison of several passages in both testaments. Now Jehovah is the one supreme God; therefore the Son and the Father are one in essence (p. 61).

Further, Milton notes that the name of Jehovah is applied to angels when they represent his divine presence and speak his words. In support, he cites numerous verses (pp. 61-65).
      Then, citing several passages, he illustrates the absurdity of assuming that when one name is mentioned twice in the same sentence that the name is applied to two persons (pp. 65-66).
      Next, he discusses Exodus chapter 23 and 33 where God sends an angle to guide the Israelites. The angel addresses the Israelites as though he was Jehovah — he is called Jehovah. If the Israelites understood the angel to be Jehovah:

it follows that they must have conceived either that there were two Jehovahs, or that Jehovah and the angel were one in essence; which no rational person will affirm to have been their belief. . . . If the people had believed that Jehovah and that angel were one in essence, equal in divinity and glory, why did they mourn, and desire that Jehovah should go up before them, notwithstanding his anger, rather than the angel? . . . If, on the contrary, they did not consider the angel as Jehovah, they must necessarily have understood that he bore the name of Jehovah in the sense in which I suppose him to have borne it, wherein there is nothing either absurd or histrionic (pp 67-68).

      Some Trinitarians argue that this angel was Christ himself — citing 1 Corinthians 10:9 as support (p. 67). Therefore, he was Jehovah. Milton replies, if this angel had been Christ, he would have acted as a moderator and mediator (p. 68). He adds that “whether Christ, or some angel different from the preceding, the very words of Jehovah himself show that he was neither one with Jehovah, nor co-equal, for the Israelites are commanded to hear his voice, not on the authority of his own name, but because the name of Jehovah was in him” (p. 68). Continuing, he remarks, “[If] the angel was Christ, this proves no more than that Christ was an angel, according to their interpretation of Gen. xlviii. 16, ‘the angel which redeemed me from all evil’; and Isa. Ixiii. 9, ‘the angel of his presence saved them’” (p. 68).
      Next, Milton cites several passages from Revelations that he interprets as supporting his Christology (p. 70). Then he comments on the difficulties that they have caused some Trinitarians. For example, one Trinitarian accused the Arians of transposing and confusing some of the verses in the last chapter of Revelations; thus, he rearranged these verses to support his Trinity Doctrine (p. 70). Milton notes that action would have been unnecessary if this Trinitarian had observed that throughout the Old Testament, “angels are accustomed to assume the name and person, and the very words of God and Jehovah, as their own; and that occasionally an angel represents the person and the very words of God, without taking the name either of Jehovah or God, but only in the character of an angel, or even of a man” (p. 71) — for example, Judges 2:1.  About this issue, Milton writes:

But according to divines the name of Jehovah signifies two things, either the nature of God, or the completion of his word and promises. If it signify the nature, and therefore the person of God, why should not he who is invested with his person and presence, be also invested with the name which represents them? If it signify the completion of his word and promises, why should not he, to whom words suitable to God alone are so frequently attributed, be permitted also to assume the name of Jehovah, whereby the completion of these words and promises is represented? Or if that name be so acceptable to God, that he has always chosen to consider it as sacred and peculiar to himself alone, why has he uniformly disused it in the New Testament, which contains the most important fulfilment of his prophecies; retaining only the name of the Lord, which had always been common to him with angels and men? If, lastly, any name whatever can be so pleasing to God, why has he exhibited himself to us in the gospel without any proper name at all (pp. 71-72)?

[Some ancient manuscripts of Matthew do contain the name Jehovah, Yahweh.]
      Continuing, Milton discusses Isaiah 8:13, 14 along with 1 Peter 2:7, 8, Zachariah 11:13, 12:10 along with Acts 2:33 and John 19:37, and Malachi 3:1 to illustrate that Jehovah’s messenger is at times called “Jehovah” (pp. 72-75). Concluding, he adds, “That the name and presence of God is used to imply his vicarious power and might resident in the Son, is proved by another prophecy concerning John the Baptist, Isa. xl. 3, ‘the voice of him that crieth in the wilderness, Prepare ye the way of Jehovah; make straight in the desert a highway for our God’”(pp. 75-76).
      Milton states “that the Son himself professes to have received from the Father, not only the name of God and of Jehovah, but all that pertains to his own being —  that is to say, his individuality, his existence itself, his attributes, his works, his divine honours; to which doctrine the apostles also, subsequent to Christ, bear their testimony” (p. 76). Then he cites John 3:35, 8:3, and Matthew 11:27 to support this conclusion.
      Next, he comments on Trinitarians using the two natures of Christ to “evade any arguments that may be brought against them. What Scripture says of the Son generally, they apply, as suits their purpose, in a partial and restricted sense; at one time to the Son of God, at another to the Son of Man — now to the Mediator in his divine, now in his human capacity, and now again in his union of both natures” (p. 77). [According to Trinitarians, Christ is 100 percent man and 100 percent God with no commingling of the two natures.] However, “the Son himself says expressly, ‘the Father loveth the Son, and hath given all things into his hand,’ John iii. 35 — namely, because ‘he loveth him,’ not because he hath begotten him — and he hath given all things to him as ‘the Son,’ not as Mediator only” (p. 77).
      If Christ’s Deity had remained what it was before he became the mediator as Trinitarians claim, then “why does he ask and receive everything from the Father, and not from himself? If all things come from the Father, why is it necessary (as they maintain it to be) for the mediatorial office, that he should be the true and supreme God” (pp. 77-78). Therefore, all things that the Father gives the Son are the Father’s gifts to the Son (p. 78). In support, Milton cites John 16:15, Acts 17: 9, 10, Isaiah 9:6 (evidence that he receives his name from the Father), Philippians 2:9, Hebrews 1:4, and Ephesians 1:20, 21 (pp. 78-79).
    About the names given the son, Milton writes, “We need be under no concern, however, respecting the name, seeing that the Son receives his very being in like manner from the Father. John vii. 29, ‘I am from him.’ The same thing is implied John i. 1, ‘in the beginning’” (p. 79).
      About John 1:1, Milton notes:

[T]he notion of his eternity is here excluded not only by the decree, . . . but by the name of Son, and by the phrases — “this day have I begotten thee,” and “I will be to him a father.” Besides, the word “beginning” can only here mean “before the foundation of the world,” according to John xvii. 5, as is evident from Col. i. 15-17, “the first born of every creature: for by him were all things created that are in heaven, and that are in earth, etc., and he is before all things, and by him all things consist” (p. 79).

[Milton believes that the son created the heavens and the earth. This is also a commonly held belief of Trinitarians. Some unitarians disagree with Milton on this point.]
      About the Son being eternal, Milton remarks, “Him who was begotten from all eternity the Father cannot have begotten, for what was made from all eternity was never in the act of being made; him whom the Father begat from all eternity he still begets; he whom he still begets is not yet begotten, and therefore is not yet a Son; for an action which has no beginning can have no completion” (p. 80). Moreover, “it seems to be altogether impossible that the Son should be either begotten or born from all eternity. If he is the Son, either he must have been originally in the Father, and have proceeded from him, or he must always have been as he is now, separate from the Father, self-existent and independent” (p. 80).  He adds, “If he was originally in the Father, but now exists separately, he has undergone a certain change at some time or other, and is therefore mutable. If he always existed separately from, and independently of, the Father, how is he from the Father, how begotten, how the Son, how separate in subsistence, unless he be also separate in essence (p. 80)?”
      According to Milton, and contrary to Trinitarians, “the Father and the Son differ in essence” (p. 81). Both reason and the Scriptures support this conclusion. Milton writes a lengthy explanation for why they cannot have the same essences (pp. 81-83).
      Next, he comments on the existence of the Son: The Son derives his existence from the Father. In support, he cites John 5:26, 6:57, and Hebrews 1:8, 11, 12 (p. 83).
      About the Son being omnipresent, Milton remarks that “if the Father has given all things to the Son, even his very being and life, he has also given him to be wherever he is” (p. 83). [The Son is not truly omnipresent. A truly omnipresent being cannot move. There is no place where he can move because he is already there. Moreover, if he leaves a place, he is no longer omnipresent because there is a place where he is not. The Son ascended into heaven and will some day descend from heaven — thus, the Son moves from one place to another.] He argues that the apparent omnipresence of Jesus in John 1:48 (“before that Philip called . . . I saw thee”) cannot be used to prove that the Son is of the same essence as the father (pp. 83-84). Likewise, Matthew 18:20 (“there am I in the midst of them”) and 28:20 (“I am with you alway, even unto the end of the world”) do not assert absolute omnipresence (p. 84). [Omnipresence is being everywhere simultaneously. Being many places at once is not omnipresence. For example, a radio broadcast is in many places at once, but it is not omnipresent; it is not everywhere simultaneously.]
      Next, Milton discusses omniscience and cites many verses that purport that Jesus is omniscient (pp. 84-85). Then Milton notes that the Son did not know all things absolutely and cites several verses showing his lack of omniscience (p. 85). [According to Trinitarians, when Jesus appears to be omniscience, for example, John 21:11 {“thou knowest all things”}, he is acting in his divine nature. When he lacks knowledge, as when he did not know when the time of the destruction of the temple or when he would return and the end of the age would occur {Mark 13:32}, he is acting in his human nature. However, according to Revelation 1:1, Jesus is not omniscient; God has to give him the revelation. This occurred after the Son had shed his human body and could no longer be acting in his human nature.]
      Mostly by citing verses, Milton discusses the Son’s authority; his authority comes from the Father (pp. 86-87).
      Whatever omnipotence that he had, he had because all his power came from the Father (p. 87). To support this conclusion, Milton cites several verses. About the Son’s apparent omnipotence, Milton observed that “the nature of these works, although divine, was such, that angels were not precluded from performing similar miracles at the same time and in the same place where Christ himself abode daily” (p. 87) — for example, John 5:4 (“an angel went down at a certain season into the pool”). Moreover, the disciple performed the same works.
      Again citing Scripture, Milton discusses other gifts that Jesus received from the Father. They include the power of conversion (pp. 87-88), creation (pp. 88-89), remission of sins (p. 89), preservation (p. 90), renovation (pp. 90-91), conferring gifts (p. 91), mediatorial, i.e., his passion (pp. 90-91), resuscitation from death (p. 93), future judicial advent (p. 93), divine honors (p. 93), baptism in his name (p. 94), belief in him (pp. 94-96), and judgment (p. 99).
      About the passion, Milton asks, “How then can the Son be considered co-essential and co-equal with the Father (p. 92)?” About Jesus’ exclamation on the cross — “My God, my God, why hast thou forsaken me?” — he asks, “He whom the Son, himself God, addresses as God, must be the Father — why then did the Son call upon the Father (p. 92)?” Milton’s answer is that because “he felt even his divine nature insufficient to support him under the pains of death” (p. 92).
      Remarking further on Philippians 2:6, he notes that the Son’s possession of the divine gifts that the Father gave him was not robbery. Milton continues, “[I]f this passage imply his co-equality with the Father, it rather refutes than proves his unity of essence; since equality cannot exist but between two or more essences” (p. 100). He adds:

Further, the phrases “he did not think it” — “he made himself of no reputation” (literally, “he emptied himself”) appear inapplicable to the supreme God, For to think is nothing else than to entertain an opinion, which cannot be properly said of God. Nor can the infinite God be said to empty himself, any more than to contradict himself; for infinity and emptiness are opposite terms. But since he emptied himself of that form of God in which he had previously existed, if the form of God is to be taken for the essence of the Deity itself, it would prove him to have emptied himself of that essence, which is impossible (p. 100).

      Lastly, Milton proves that the Father is greater than the Son. For Jesus said, “My Father is greater than all” (John 10:29) and “my Father is greater than I” (John 14:28). Trinitarians respond “that Christ is speaking of his human nature” (p. 100). However, Milton doubts that “his disciples understand him as speaking merely of his human nature” (p. 100). He writes:

If therefore he said this, not of his human nature only (for that the Father was greater than he in his human nature could not admit of a doubt), but in the sense in which he himself wished his followers to conceive of him both as God and man, it ought undoubtedly to be understood as if he had said, My Father is greater than I, whatsoever I am, both in my human and divine nature; otherwise the speaker would not have been he in whom they believed, and instead of teaching them, he would only have been imposing upon them with an equivocation. He must therefore have intended to compare the nature with the person, not the nature of God the Father with the nature of the Son (p. 101).

He cites several verses to support his conclusion that the Father is greater than the Son (pp. 101-105).
      As shown above, Milton presents a unitarian argument akin to that of the Arians and the Jehovah’s Witnesses. All three believe in a preexisting Son, i.e., the Son existed before his conception. They believe that the Son has a beginning and, therefore, is not eternal. Further, they believe that the Father is the supreme God, the only true God, Jehovah of the Old Testament, and that God is one in person. Moreover, Milton was in agreement with most orthodox Christians from the mid-second century to early fourth century; they believed in a preexisting Son who was not eternal and who was subordinate to the Father. [Milton is unclear about whether Jesus was perfect man of a rational soul and the preexisting Son of a rational soul both occupying the same body without confusion of substances similar to the Trinitarian and Valentinian belief or Jesus was a human shell or sentient body with the preexisting Son providing the rational soul or mind similar to the Apollinarian belief or some other model.]

Copyright © 2018 by Thomas Coley Allen.

Part 2

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An Early Historicist Interpretation of Revelation

An Early Historicist Interpretation of Revelation

Thomas Allen

    After writing “A Historicist Interpretation of Revelation,” the author came across a much earlier historicist explanation of Revelation than that described in the previous article. John Wesley gives this earlier explanation in his notes (1754)  on Revelation. Wesley’s notes are based on the works of Bengelius. The following summarizes this historicist interpretation.

    For Wesley’s explanation of the symbolism used in Revelation, the reader should consult his notes. In several places, Wesley’s explanation differs significantly from the description given by the authors reviewed in the previous article.

    The first four seals (Rev. 6:1-8) cover the time from which John writes (96 A.D.) to the end of Trajan’s reign (117). The horsemen represent a swift power that brings (1) a flourishing state (white), (2) bloodshed (red), (3) scarcity of provisions (black), and (4) public calamities (pale). The first horseman is a conqueror (conquers in the East); the second is a warrior (wars in the West); the third controls the production of the land (food crisis in the South); the fourth is death (enormous lost of life).

    The first seal, the white horse (Rev. 6:1-2), represents conquest. This seal covers the reign of Trajan (98-117). It describes the conquest of the East.

    The second seal, the red horse (Rev. 6:3-4), covers the years following Vespasian’s dedication of a temple of peace in 75. These years are filled with wars in the western portion of the Empire. Peace is taken from the world with Trajan’s ascension to the throne.

    The third seal, the black horse (Rev. 6:5-6), describes food shortages. A dearth of food production occurs during Trajan’s reign, especially in Egypt.

    The fourth seal, the pale horse (Rev. 6:7-8), refers to the large lost of life during Trajan’s reign. During his reign, perhaps a fourth of the inhabitants of the Roman Empire die of war, famine, pestilence, natural disasters, and wild beasts.

    Events on earth and in heavens are described in the fifth, sixth, and seventh seals. Thus, they refer to the invisible and visible. The fifth seal (Rev. 6:9-11) refers to happy death. It depicts the martyrdom of Christians at the hands of Rome. This seal pertains to Pagan Rome and Papal Rome persecuting and killing Christian. It covers from Trajan’s persecution beginning in 98 to the first crusade against the Waldenses in 1209 (a “time” or 1111 years).

    The sixth seal (Rev. 6:12-17) refers to unhappy death. It shows God’s judgment of the wicked dead.

    The seventh seal is divided into seven trumpets. Covering the first, second, third, and fourth centuries are the first, second, third, and fourth trumpets, respectively. Each of the last three trumpets is a woe with an interval between each woe.

    The first trumpet (Rev. 8:7) depicts conflicts and wars between Rome and the Jews during the first century. God sends vengeance against the Jewish enemies of Christ’s Kingdom.

    The second trumpet (Rev. 8:8-9) covers the European part of the Roman Empire during the second century. It depicts the barbarian invasion of the Roman Empire.

    The third trumpet (Rev. 8:10-11) pertains to the African part of the Roman Empire, primarily Egypt, during the third century. It depicts the rise of Arianism and the conflicts and wars between the Arian Christians and non-Arian Christian. Arius is the “great star” in verse 10.

    The fourth trumpet (Rev. 8:12) describes the barbarian invasions of the fourth century and the breakup of the Roman Empire following the death of Theodosius. In 476, Odoacer captures Rome and disposes the emperor. Thus, ends the Roman Empire.

    Accompanying each of the next three trumpets is a prelude. A prelude comes before each woe. For the first woe, the prelude begins in Persia (now called Iran) in 454 when Isadegard II seeks to abolish the Jewish Sabbath and continues with Phiruz’s persecution of the Jews in 474.

    The fifth trumpet, first woe (Rev. 9:1-12) takes place between 510 and 589. This woe begins with a holy angel (“a star falls from heaven”) opening the bottomless pit. “Locusts” are the Persians, who zealously push their false idolatrous doctrine. These verses depict the Persian persecution of Jews during the sixth century. Persecution lasts 79 years, i.e., five prophetic months (“tormented five months”).

    For the second woe, the prelude is the rise of the Saracens, Islamic Arabs. This prelude falls between 589 and 634.

    The sixth trumpet, second woe (Rev. 9:13-21) takes place between 634 and 840. This woe begins with the loosing of “the four angels which are bound in the great river Euphrates.” These verses describe the rise and expansion of Islam, which bloodshed accompanies. Corresponding with the four angels are Islam’s first and most eminent caliphs: Ali, Abu Bekr (Abubeker), Omar, and Osman. In verse 15, the prophetic hour, day, month, and year equal 212 years. These 212 years begin with the ending of Abu Bekr’s reign in 634 and end with Leo IV’s repulse of the Muslims at Rome in 847.

    In Revelation 10:6, “time no more” refers to a period slightly less than a chronos. A chronos is a whole time or 1111 years. This period begins in 800 when Charlemagne begins a new line of emperors in the West. It ends in 1836. Contained within this period are the “short time” of the third woe, the “three times and a half” of the woman in the wilderness, and the duration of the beast.

    For the third woe, the prelude covers 840 to 947. During this era, Innocent I and his successors strive to expand their episcopal jurisdiction beyond all bounds and to expand greatly their temporal power.

    The seventh trumpet, third woe (Rev. 11:19) takes place between 947 and 1836. It begins with the dragon, Satan, being cast out of heaven. This trumpet contains the seven vials. In heaven, the seventh trumpet is celebrated with great joy. On earth it heralds dreadful events until Christ comes and establishes his Kingdom.

    In Revelation 12:6, the 1260 days equal 777 years. It covers the years 847 to 1524. The woman represents the true Church, which is centered around Bohemia during this time.

    In Revelation 12:12, “a short time” is probably about four-fifth of chronos or 888 years. Therefore, the “little time” begins with Satan coming to earth in 947 after being cast out of heaven and lasts until 1836. Shortly after 864 begins the war in heaven in Revelation 12:7.

    In Revelation 12:14, “a time, and times, and half a time” is 777 years. It begins in 1058 after which Christianity is soon brought to the parts of Europe that are still pagan. It ends 777 years later or 1836. The “time” is when “the earth helped the woman,” and runs from 1058 to 1208. During this period, the Turks are powerful, but the emperors check their movements northward. Consequently, they protect the woman, i.e., the Church from the Turks. The “two times” is from 1280 to 1725. During this time Turkish power expands. Again the rulers of Europe, “earth,” helped the woman by repulsing Turkish advancement northward. The “half time” covers 1725 to 1836. Now the Turks focus on Persia and become less involved with Christendom.

    Chapter 13 pertains to the Papacy. “Wild beast” is the Papacy. “The sea” is Europe. In 1077, the beast comes “out of the sea.” That is when Pope Gregory VII claims authority over all Christian rulers. The mark of the beast and the number of the beast, 666, refer to the Pope.

    In Revelation 13:5, the 42 months are 666 years. They fall between the beginning and the ending of the three and a half times of Revelation 12:14. They begin in 1143 and end in 1810. In 1143, the Pope takes over government of Rome, and the cardinals alone now select the Pope.

    Wesley gives no time frame or events specifically associated with the first four vials. From Wesley’s perspective, all the vials are poured out in the future. They come quickly. The first (Rev. 16:2) affects the land; the second (Rev. 16:3), the sea; the third (Rev. 16:4-7), rivers; the fourth (Rev. 16:8-9), the sun. They begin at the end of the 42 months in 1810. These four vials primarily affect that part of the world under the Papacy.

    The fifth vial (Rev. 16:10-11) concerns the Papacy. The sixth vial (Rev 16:12-16) concerns the Muslims. The seventh vial (Rev. 16:17-21) concerns the heathens. Pouring out of the fifth, sixth, and seventh vials occur consecutively instead of concurrently.

    In Revelation 17:8, the beast ascends “out of the bottomless pit” in 1832. This beast is the Papacy. In 1836, the Papacy is finally overthrown (Rev. 18:20).

    The Millennia begin in 1836 or shortly afterwards. Two Millennia, two thousand- year periods, are mentioned in Chapter 20. One of the thousand years covers the time that Satan is bound (verse 2, 3, 7). This thousand years occurs before the  end of the world. During these thousand years occurs the flourishing of the Church (Rev. 10:7). The other thousand-year period is when the saints reign with Christ. It comes after the first thousand years and goes to the general resurrection.

    At the end of the first thousand years, Satan is released for a small time (Rev. 20:7). Also, at the end of the first thousand years, the first resurrection begins. After the end of the second thousand years come the new earth and new heavens.

Appendix
    The following table summarizes Wesley’s time line.

Copyright ©2011 by Thomas Coley Allen.

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A Historicist Interpretation of Revelation — Continued – Part 2

A Historicist Interpretation of Revelation — Continued – Part 2

Thomas Allen

Decline of the Papacy
    Chapter 14 describes the decline and fall of the Papacy and the entire Babylonian system and the establishment of the Kingdom.

    Revelation 14:1. “An hundred forty and four thousand” is not an actual number. It symbolizes completeness; Christ’s reign, his government, is complete. It also represents Israel, Protestant Europe in general and Britain in particular, coming out of the dark age into the light. The 144,000 are the ones who are completely in accord with God’s will (“Father’s name written in their foreheads”) and, therefore, who reign with Christ.

    Mount Sion, Zion, is associated with the kings of Israel and with Jesus Christ, King of kings. It is associated with God’s righteous Kingdom on earth (Isa. 62:1). It is the seat of administration for the law of the Israel Commonwealth.

    “Father’s name written in their foreheads” shows that they have surrendered their minds, intellect, and whole being to God. They understand and execute God’s will. Consequently, they are fit to rule with Christ.

    Revelation 14:2-3. These verses show that the restoration of the Kingdom has been accomplished with Jesus as King and Jehovah as God.

    “Harp” refers to David or the House of David (II Sam. 6:5). Thus, it represents the royal house of Great Britain, which is of the House of David. The lost kingdoms of Israel and Judah are restored. Moreover, via the Protestant Reformation, they are liberated from spiritual darkness. Thus, they sing “a new song before the throne.”

    Revelation 14:4-5. These verses refer to a people or nation that was not defiled by Papal Rome’s pagan idolatry, such as the worship of the Mother of God. This nation or people is Protestant Britain-Israel. Others hold that the virgin described here is the 144,000 or the true Church, whom the Papacy has not corrupted.

    Revelation 14:6-7. Great Britain opposes Rome. Having escaped from the power of Rome, Great Britain expands into a great empire and spreads the gospel throughout the world. The true Israel Church warns of God’s coming judgement.

    Revelation 14:8. God now judges Papal earth and destroys the Pope’s power, power acquired with the claim of Divine authority. “Babylon” symbolizes the political, economic, and religious world system that wars against God. “Wine of . . . fornication” refers to spiritual fornication, e.g., the worship of images, holy pictures, holy relics, and demons, through Biblical names, characters, and associations, such as Jesus, Mary, angels, and saints. The Great Depression was the beginning of the judgement against the Babylonian economic system.

    Revelation 14:9-11. Those who follow Papal Rome suffer along with Papal Rome in its destruction. They fall under the punishment of God’s judgement. This judgement starts with the French Revolution and Napoleonic Wars.

    Revelation 14:12-13. Encouragement is given to the true Church and to Israel (not Jewry) — to everyone who has rejected at the mark of the beast, Romish rule.

    Revelation 14:14-20. Christ, the Son of Man, comes to bring God’s judgement on Papal Rome (Matt. 13:30) — the political, economic, and ecclesiastical Roman world.

    “Clusters” are the people of Israel who have obeyed God’s will and, therefore, who are “harvested” and protected from God’s wrath. The “vine” is most of Israel, who have disobeyed; they along with Judah are cast into the winepress where they are purified.

    The Soviet Union is the sickle used to punish much of Papal Europe.

    In verse 20, “city” could be Rome itself. If so, this verse is describing World War I and especially World War II. “City” could also refer to Papal Europe. If so, it suggests that God lead the European armies out of their own countries to destroy them. Such an event happens when the Soviet army defeats the Nazi army. If “city” refers to the holy city, it suggests that the destruction of the armies of Roman Europe take place outside Israel-Britain or the Anglo-Saxon nations.

Defeat of the Papacy
    Chapter 15 describes the victory over the Papacy (the beast). It shows Israel freeing itself from the Papacy and then the fall and defeat of the Papacy. It introduces pouring out of the seven vials in Chapter 16.

    Revelation 15:1-4. “Gotten the victory over the beast” depicts British Israel freeing herself from the Papacy (the beast). This liberation is completed by Queen Elizabeth’s reign.

    Two songs of Moses are given in the Bible. One is in Chapter 15 of Exodus, which was sung after Israel’s deliverance from Egypt. The second is in Chapter 32 of Deuteronomy, which was sung when Moses gave Israel the Law of Sinai.

    Revelation 15:5-8. These verses reveal the temple. “The temple of the tabernacle” (verse 8) symbolizes the center of God’s heavenly judgement and the reigning of the resurrected Church.

    In verse 6, “white linen” depicts God’s perfect righteousness in judgement. Unlike the normal position around the waist, here the girdle is around the heart (“breasts girded with golden girdles”). This shows loving restraint.

    The end of the age is reached with God pouring out his righteous judgement (verse 8). The seven plagues, seven vials, end with God’s Son establishing his Kingdom and the resurrection of the Church occurring (the first resurrection). The temple symbolizes Christ’s government with the Church (Body of Christ) ruling with him.

The Millennium and Beyond
    The last three chapters of Revelations describe the Millennium and Post-Millennium Age. Chapter 20 describes the Millennium. The “Little Season” occurs just before the Millennium begins. Chapter 21 describes the new heaven and new earth. Chapter 22 describes the Post-Millennium Age.

Little Season
    Revelation 20:1-3. The dragon, old serpent, devil, and Satan refer to the Roman System of Papal Europe (see Rev. 12:3, 9; Rev. 17:8) The dragon or the “revived fourth beast” has its origin from the “bottomless pit.” Here the Papal Roman System is relegated back to the bottomless pit from which it came. Most identify the “old serpent” as the serpent that beguiled Eve in the Garden of Eden.

    The present age ends in two 40-year cycles or generations. These cycles start with World War I in 1914-1918. They end in 1994-1998 when the millennial kingdom begins. The “Little season” may be the last 40 years of the Millennium.

    “Loosing of the ‘Adversary’ for a little season” may mean that the Roman earth (Roman Continental Europe) reverts to self-centered rule and shows manmade unrighteousness again. Or it may symbolically depict a final worldwide challenge to return to manmade rule. According to others, Satan is bound for a thousand years to give mankind the opportunity to receive the Gospel during Jesus’ Kingdom rule without interference from Satan.

The Millennium: The First Resurrection and the Kingdom Age
    Revelation 20:4. Jesus transforms those who have proved themselves sufficiently in love with him to be worthy to share his glory and to be transformed into his image at the first resurrection. They are the overcomers, who are the true Church. They “lived and reigned with Christ a thousand years.”

    Revelation 20:5. All the rest of the dead, good or bad, Jew or Gentile, who failed to become chosen or elected by God for the “prize of the high calling of God in Christ Jesus,” i.e., the first resurrection, will not reappear until after the Millennium when the general resurrection of all mankind takes place (see John 5:28).

    Revelation 20:6. Those who are in the first resurrection are free from the second death.

End of the Millennium
    Revelation 20:7-9. At the end of the Millennium, Satan is released to test mankind. Through his temptations, he separates true born-again followers from those who have only been pretending to be followers. Thus, the adversary-system attacks the “beloved city.” God now comes to destroy and finally eradicate all opposition to His Son’s earthly rule of righteousness.

    “Gog and Magog” may symbolically refer to a general worldwide uprising at the end of the millennial age of all who have not given wholehearted allegiance to Jesus. Here Gog and Magog are not the Gog and Magog of Ezekiel 38 and 39, who fought in the Battle of Armageddon.

    Revelation 20:10. This final insurrection is judged as the “beast and the false prophet” were dealt with a thousand years earlier. Satan, the devil, is cast into the lake of fire. The lake of fire symbolizes destruction (Dan. 7:11).

    Revelation 20:11. The “great white throne” is the throne of Jesus. Jesus judges the world in righteousness for a period (see Acts 17:31, John 5:22). “White” represents purity and holiness.

Resurrection
    Revelation 20:12. The resurrection of all people who are not resurrected in the first resurrection occurs. It may take place in stages instead of all at once. They do not stand before God, but before the Throne (the KJV is a mistranslation). This is the great white throne of Christ.

    At the close of the Millennium the names and deeds of all men are found “written in the books.” One set of books contains all the good and bad deeds that each person has done. Another book, the “book of life,” is opened. This book contains the names of the saved.

    Revelation 20:13. All the dead are raised whether they lie in the earth or in the sea. Jesus has been ordained to restore all to life by resurrection (John 5:28). Christ judges all according to their works.

    Revelation 20:14-15. All that is contrary to God and to life is cast into the lake of fire. Even death and the grave are conquered and finally annihilated by God. 

    The second death cannot hurt these who have put on perfection in the first resurrection. They have already died unto sin and by perfect resurrection become clothed in Christ’s image; there is nothing left in them which the Spirit of God can oppose. 

    All others are imperfect and therefore come under God’s fire of righteousness and holiness (see Deut. 4:24, Heb 12:29). Anyone whose name is not written in the book of life is cast into the lake of fire. What happens to these people then is greatly disputed.

    According to the universalists, they are not tormented “forever and ever” but are tried “unto the ages of the ages” until all things are put under Christ’s feet, and he hands his perfected Kingdom to his Father (see I Cor. 15:24). During these ages, Christ corrects and perfects people who have opposed the building of his Kingdom (see Col. 1:19-20; Eph. 1:10).

    Like the universalists, the annihilationists claim that those cast into the lake of fire are not tormented forever and ever. They cease to exist. Thus, man is not innately immortal. He becomes immortal through faith in Christ.

    Most follow the Romanist teaching that those cast into the lake of fire are really tormented forever and ever. Although Catholicism offers away out of eternal torment through Purgatory, Protestantism denies this out. This belief is based on the pagan doctrine that man is innately immortal independent of God and Christ.

New Heaven and New Earth
    Revelation 21:1. The new heaven and new earth occur at the beginning of the Millennium. Therefore, the events described in Chapter 21 fall between Revelation 20:6 and 20:7.

    None remain to oppose God and His Son as symbolized by “no more waters (or seas).” Agitation, turmoil, and strife are absent from the new earth.

    Three “heavens” are mentioned in the Bible: the atmosphere, outer space, and God’s abode, which is beyond the first two. The new heaven of Revelation 21:1 deals with the first two.

    The world is not destroyed. It is cleansed and restored.

    Revelation 21:2. This verse depicts the new-glorified “Israel” with all nations. Here “bride” symbolizes Israel. New Jerusalem, the holy city, is the capital of the Kingdom over which Christ rules.

New People
    Revelation 21:3. God’s new covenant is announced to Israel. He will again “be their God” (Heb. 8:10). He also fulfills his promise and sets His sanctuary in their midst (Ezek. 37: 26-28).

    Revelation 21:4. Those in God’s Kingdom are immortal and without sorrow. This promise applies first to converted racial Israel and then to people of other nations who have entered the Kingdom through the new birth (Isa. 51:11, 65:19). This verse covers from the beginning of the Millennium to its end and beyond.

    Revelation 21:5-6. Jesus becomes not only the “Alpha,” the first, but also the “Omega,” the last: In the fulness of his resurrection and glory, Jesus is truly “the first-born of every creation” (Col. 1:5,18). This verse also affirms that Jesus gives life and makes all things anew.

    Revelation 21:7. “He that overcometh” refers to Israel (not Jewry). (In Revelation 3:21-22, it refers to the Church or first elect.) Overcoming means obedience to God. Jesus not only shares his glory with his true Church; he also shares it with overcoming Israel.

    Revelation 21:8. All sins are destroyed in the lake of fire as part of the second death. Some of the worst sins are listed. “Fearful” heads the list. It even surpasses unbelief, which is second. Thus, those who fear man more than God are the most despicable and are cast into the lake of fire (see Matt. 10:32-33).

New Jerusalem and New Light
    Revelation 21: 10-22. A description of new Jerusalem is given. “The holy Jerusalem, descending out of heaven from God” (Rev. 21:10) symbolizes the rebirth of Israel as a nation. The description of the gates in Revelation 21:13 parallels Israel’s order around the tabernacle in Numbers 2 (see also Ezek. 48:30-35).

    Twelve is the number of completion and perfect rule or government. It also identifies New Jerusalem with Israel, “names of the twelve tribes of the children of Israel” (Rev. 21:12).

    Revelation 21:23-26. These verses describe the new light, which is eternal. Saved nations will dwell in the light of the new Jerusalem (see Mic. 4:2 and Isa. 49:18).

    Revelation 21:27. God justifies His covenant to Abraham, Isaac, and Jacob.

Glory of the Post-Millennium Age: Paradise Restored
    Revelation 22:1-6. These verses describe the glory of the Post-Millennium Age. They illustrate that God has kept His promise. Through Israel (not Jewry), the gentile nations have been blessed. Like Israel (Amos 3:2, Hos. 1:10, John 10:34-46, and Rom. 8:29), they can become sons of God (1 John 2:2). The curse that Adam brought upon creation is forever removed (Rev. 22:3). Man is now immortal. He has obtained physical and spiritual perfection.

    (Others place Chapter 22 in the Millennium Age and as a continuation of Chapter 21. Things described in Chapter 22 are pertinent to the Millennium and not the Post-Millennium Age.)

    Revelation 22:7-11. These verses contain the last message of the Bible. God never compels anyone to love or obey Him. He offers His love to all. His door is open to all to come in.

Satisfied Savior
    Revelation 22:13. Jesus is the “first-born of the dead,” the “resurrection and the life,” and the “door” of the sheepfold. From the time of his resurrection, he is the perfect immortal “image of the invisible God,” the “first-born of every creature” (see Col. 1:15,18).

    Revelation 22:14. God blesses those who obey Him. His blessings are available to all.

    Revelation 22:15. Those who do not turn from their sinful ways remain outside the City. Thus, no pardon can be given without repentance.

    Revelation 22:16. Jesus declares himself to be both the root (ancestor) and offspring (descendant) of David.

    Revelation 22:17. “Bride” refers to Israel (not Jewry). God through His Spirit and Israel (not Jewry) invites all men to come into the Kingdom.

    Revelation 22:18-19. These verses declare the unchangeable nature of God (see also Isa. 66:22). They warn against following manmade systems and laws.

Closing Remarks
    One of the many problems of the historicist explanation of Fox, Neser, and Rand is that they focus on the Papacy. Babylon probably refers to Jerusalem instead of Rome.

    Although the Papacy is probably part of the beast, dragon, etc. that Revelation condemns and casts into the lake of fire, it is most likely a minor part. The major part is the descendants of Pharisaism. Judaism, Jewry, is the primary descendant of Pharisaism. Other descendants and close relatives of Pharisaism are Freemasonry, most new age religions, the occult, secular humanism, Marxism, communism, fascism, socialism, welfare-warfare statism, Zionism, etc.

    Historicism suffers from many of the flaws that futurist explanation suffers. So far, both have failed at predicting the Second Coming. Whereas futurists interpret Revelation based on newspaper headlines, historicists interpret Revelation based on history books. Moreover, historicists, like futurists, must continuously update their explanation as more time passes (history occurs) without the end of the age arriving.

    The historicists whose explanations given in this article are adherents of the British-Israel doctrine (the Anglo-Saxon and other Germanic people are the lost tribes of Israel). They claim that the royal house of Great Britain is the House of David, i.e., it is a line of kings and queens descended from David. It may be. However, history of the last 250 years strongly suggests that the royal house of Great Britain is anti-Christ and has been in the forefront of man’s war against God and His Christ. One cannot be steeped as deeply in Freemasonry and other descendants of the Mysteries as members of the royal house are and be part of God’s true Church.

    The royal family of Great Britain may or may not be the blood kindred of the ancient kings of Israel. One thing that is sure is that they are the spiritual kindred of Israel’s kings. Instead of being practitioners and followers of the religion that God revealed to and through Noah, Abraham, Moses, and the prophets, the kings of Israel were practitioners and followers of the Mysteries. Likewise, the religion that the royal family practices and follows is a descendant of the Mysteries.

Copyright © 2011 by Thomas Coley Allen. 

Part 1 

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A Historicist Interpretation of Revelation — Continued – Part 1

A Historicist Interpretation of Revelation — Continued – Part 1

 Thomas Allen

    This article goes into more detail on the chapters of Revelation that are briefly mentioned in the first article, “A Historicist Interpretation of Revelation.” Readers are referred to A Flood of Light Upon the Book of Revelation by John S. Fox, The Book of Revelation by F. W. C. Neser, and Study in Revelation by Howard B. Rand for a more detailed description of the events being described in Revelation and the symbolism.

    The following historicist explanation is from Fox’s, Neser’s, and Rand’s descriptions. Just as there are several futurist and praetorist interpretations, so there are several historicist interpretations. There is as much disagreement among the members of the historicist school over what events are being described as there is among members of the futurist school.

The Rise and Fall of the Papacy
    Chapters 10 describe the Reformation. Chapter 11 describes the decline of the Papacy to the end of the age. Chapter 12 describes the general movement of the lost tribes of Israel. Chapter 13 describes the rise of the papacy. Chapter 14 describes the decline of the papacy and the establishment of the Kingdom. Chapter 15 describes the victory over the beast, i.e., the defeat of the Papacy.

Reformation
    Chapter 10 of Revelation describes the early days of the Reformation from John Wycliffe in the middle of the fourteenth century to the end of the sixteenth century.

    Revelation 10:1-4. Jesus Christ is the mighty angel. “Mighty angel” is also associated with God’s protection and direction of His Kingdom throughout the Reformation.

    Opening the book is the beginning of the Reformation, which begins with John Wycliffe (1320-1384). About 200 years later Martin Luther, Zwingli, Melancthon, and others follow.

    In 1526 Tyndale translates and prints the New Testament in English. The printed Bible, which becomes available to the masses, is the “small book” as opposed to the large handwritten Bible in Latin hidden by the Roman Catholic Church and closed to the people. Thus, the Bible is brought to light.

    “Set his right foot upon the sea” denotes preventing Rome’s attempt to close the Book and capture Israel, Britain, as witnessed by the destruction of the Spanish Armada in 1588. “Set his left foot on the earth” depicts preventing Rome’s suppression of Protestantism on the Continent.

    “Cloud” is associated with Christ’s second coming. “Rainbow” represents God’s mercy or the everlasting covenant with Israel. “A lion roareth” is Christ.

    “Thunder” refers to edicts and bulls of the Papacy against the Reformation. “Seven thunders” represents Rome, the home of the Pope. Others view the first four thunders as great events during the Reformation occurring 2520 years (7 x 360) after great events in Israel’s history and the last three thunders as dealing with the work of the Kingdom. The first thunder is the removal of images and rejection of transubstantiation in 1551-2. This is related to Rehoboam’s instituting the worship of the golden calves in Israel. The second thunder is the Puritan movement of 1607 to 1688. It is related to Israel’s loss of power between Ahab’s and Jehu’s reigns. The third thunder is the revival of spiritual religion in 1781. This is related to Tiglath-Pileser III carrying away the tribe of Manasseh in 740 B.C. The fourth thunder is Napoleon’s defeat in Egypt in 1800-2. It corresponds to the capture of Samaria in 721 B.C. The fifth thunder represents the worldwide missionary work of Great Britain and the United States (Isa. 49:6). The sixth thunder is the awakening of Israel (Anglo-Saxondom) to its true identity. The seventh thunder is Israel turning to God and living by His commandments and laws.

    Revelation 10:5-7. Jesus swears by God, the Eternal Creator, that judgement should no longer be delayed (“there should be time no longer”). The Book of Truth must be opened for all to read and the dark ages ended.

    “Time no longer” may also refer to some great event 360 years (one time) after another great event. Thus, 360 years after the defeat of the Spanish Armada is 1948, which marks the beginning of Israel’s spiritual awakening.

    Revelation 10:8-10. These verses describe people reading (“eat it up”) the Bible in their own language instead of Latin, which few understand. Reading the Bible brings light to their spiritual darkness — it is sweet. Consequently, it reveals the falsity of the Roman System, styling it as the “man of sin” and shows that the Roman System is an anti-Christ system. Thus, the Papacy begins burning Bibles and persecuting those who proclaim its truths — it becomes bitter within.

Two Witnesses
    Chapter 11 presents the two witnesses. The two witnesses are the Church (the candlestick) and Israel (the olive tree). The beast is Papal Rome and its false doctrine. This chapter describes events from the sixteenth century until the end of the twentieth century. (Many historicists who wrote before 1980 seem to believe that the end of the age would occur before the end of the twentieth century. In this respect, they hold a belief in common with many futurists who wrote before 1980.)

    Revelation 11:1-2. These two verses show the final crowing act of the Reformation.

    Jesus Christ is the angel. The “rod” is the measuring rod of truth. God’s true elect Church is the “temple.” The “temple” also symbolizes God’s presence among his people, Israel (not Jewry).

    John is not to measure any false system (Gentile court). Therefore, the Roman System is not to be reformed or reconstituted; it is to be rejected. Instead of the Pope, the Bible becomes the divinely authorized measuring rule of the Church.

    The “holy city” is the building that God is raising. It is the completed Israel Kingdom. The building begins with the 12 apostles and the true Church. Thus, what is being measured is the ultimate, complete organization of Israel according to God’s plan for a perfect Kingdom.

    The 42 months begins in 533 when Emperor Justinian declares the Bishop of Rome to be the head of all churches and priests of God. It ended in 1793 during the French Revolution (the execution of Louis XVI, adoption of the constitution, and the beginning of the Reign of Terror and the confiscation of church property).

    Alternatively, the 42 months could have begun in 606-607 when Emperor Phocas made the Bishop of Rome the head of all the churches in Christendom. It ended in 1867 when the Papacy fell and lost all its temporal power.

    Another reading of the 42 months deals with events related to Islam. One begins in 622 when Mohammed fled Mecca and ends in 1882 when Great Britain takes over Egypt. Another begins in 657 when Pope Vitalian commands that Latin be used in all divine services and ends in 1917 when General Allenby captures Jerusalem.

    Revelation 11:3-4. Two witnesses are identified. They are the olive tree (Israel, not Jewry) and the candlestick (the true Church). (See Zech. 4:11-14, Rom. 11: 17-27, and Isa. 43: 1, 10.)

    For 1260 years, the Papacy persecutes Israel, the Western Protestant Nations, and the true Church for preaching the true Gospel and exposing the falsity of the Papacy (see Zech. 4:11-14, Rom. 11:17-27, Isa. 43:1, 10, 12, Acts 1:8). “Clothed in sackcloth” symbolizes sorrow and persecution.

    In verse 4, the two olive trees are probably the two Houses of Israel. They may also be the Old and New Testaments.

    Revelation 11: 5-13. These verses provide more details about the candlestick. God sends retribution upon those who condemns His witnesses. His retribution is revealed in the seven vials, especially the seventh (Rev. 11:5-6).

    Verse 6 proclaims that the witnesses have power over spiritual darkness. They can prevent this darkness from obscuring the light of God’s Word.

    “Waters” in verse 6 represents the Roman Empire and Papal Rome. Consequently, the testimony of the witnesses results in wars — “have power over waters to turn them into blood.”

    In verse 7, the beast refers to the Roman Empire and its successor Papal Rome, whose origin is the bottomless pit, which symbolizes evil and darkness. Papal Rome wars against the witnesses and kills them for exposing the Papacy’s false teachings.

    Verses 8-10 describe the Papacy at the height of its power, which was reached between 1513 and 1516. The “three days and an half” occurs from 1514 to 1517 when all opposition to the Papacy seems to have ceased. In 1517, Luther ends the power of Rome with his “95 Thesis” (Rev. 11:11). Now the Reformation is unstoppable; the power of the witnesses is from God (Rev. 11:12).

    Others identify the beast coming out of the pit in verse 7 as false doctrines far more deceptive and insidious than those of the Papacy and far more effective than the sword. They make the testimony of the witnesses so ineffective that the witnesses appear dead. These false beliefs attack the Word itself. They appear as higher criticism and modernism.

    Under this interpretation, the three and a half days (three and a half years) occurs before the end of the twentieth century. At the end of this period, God intervenes on behalf of his witnesses and revives their power. Higher criticism, modernism, and their doctrinal kindred fall. The return of Jesus and the resurrection of the dead may accompany this revival.

    “Great city” in verse 8 refers to the European beast system of Papal Rome.

    “Heaven” in verse 12 does not refer to God’s abode. It means the political heavens, i.e., Christians openly worshiping God in truth with Bibles in their own language. It represents Protestant Europe.

    In Revelation 11:13, the earthquake is Great Britain separating from Papal rule, the “city,” in 1536. Others associate the earthquake with the resurrection of the dead; it is a real physical earthquake.

    The seven thousand slain men symbolizes the seven provinces of the Netherlands that seceded from Papal rule. Others connect the seven thousand to Elijah and the 7000 who remained faithful to God. The nations that become Protestant and break away from Rome are the descendants of the House of Israel, the Ten Tribes.

The Woman and the Dragon
    Chapter 12 of Revelation describes the woman and the dragon. The woman symbolizes Israel. The dragon, the serpent, and the beast are Satan usually revealing himself through Pagan Rome or Papal Rome. This chapter describes the general movement of the lost tribes of Israel.

    Revelation 12: 1-5. The woman represents Israel (not Jewry). Sun, moon, and stars symbolize the twelve tribes of Israel (Gen. 37:9-10). “Third part of the stars” refers to the Western European part of the Roman Empire, the Roman Empire having broken into three parts. Western Europe is also symbolized by the dragon’s tail. The man child represents the Reformation.

    Thus, these verses show Israel (the woman) escaping Pagan Roman rule and fleeing to the Isles. Pagan Roman transforms into Papal Rome (the dragon). Papal Rome pursues and overcomes Israel in the Isles. Israel remains in bondage until the Reformation (the man child). The dragon devouring the child of the woman symbolizes the burning of the Wycliffe and continues to this day. (See also Jer. 31.)

    Another interpretation identifies the man child as Christ and his Church. “Her child was caught up unto God” describes the ascension of Christ (John 20:17, Heb. 12:2, Luke 20:42-43, Acts 1:9, 3:21).

    “Red dragon” personifies Satan’s rebellion against God and symbolizes Pagan Rome. “Ten horns” are the 10 kingdoms into which the Roman Empire divides. “Seven heads” are the seven hills on which Rome is built. “Seven crowns” are the seven forms of governments through which Rome passes. These seven forms are kings, consuls, dictators, decemvirs, military tribunes, imperial caesars, and Diocletian.

    “Third part” refers to the Roman Empire in the Near East (Palestine, etc.). Thus, “her tail drew the third part of the stars from heaven” represents the Roman conquest of the Near East in 63 B.C.

    Alternatively, “her tail drew the third part of the stars from heaven” represents the last half of the rule of the four empires, the Roman Empire, as foretold in Daniel; that is, it represents Papal Rome. Papal Rome gains support of many in Israel to revive the Roman Empire ecclesiastically. Many in Israel follow the dragon and worship her power.

    Revelation 12:6. This verse refers to Israel’s journey through the wilderness, Europe, to the Isles. (See Hos. 2:14, II Sam. 7:10, Isa. 49:5-12.) This period is from c. 720 B.C. with the fall of Samaria to c. 500 A.D. with the Saxon invasion of Britain and then to c. 1800 A.D. when Great Britain begins her rise to becoming the world’s greatest empire.

    Revelation 12:7-13. War between Great Britain and Papal Europe is being described. Michael is Jesus Christ. The dragon represents Pagan Rome and later Papal Rome, both of which dominate Britain for a while. “Seven heads and ten horns” symbolizes Pagan or Papal Roman earth.

    Others place the events described in verse 7 in heaven, God’s abode. The ejection of Satan from heaven in verses 8 and 9 correspond with the withdrawal of Pagan Rome from England. This withdrawal allows mass migration of Israel to England between 500 and 1100. It also corresponds with Constantine the Great officially recognizing Christianity and his defeat of the pagan army led by Licinius, who headed the Eastern Empire, in 324, and Theodosius (reign 379-385) outlawing the worship of idols.

    Verse 11 reveals the secret of the Church’s greatness and how it defeats the Papal dragon. It does so not by might but by proclaiming the Word of God.

    Verse 12 refers to the defeat and fall of the Papacy. “Heavens” represents Israel. “Inhibitors of the earth” refers to the inhabitants of the old Roman world. Upon these people come the woes of the last three trumpets.

    Verse 13 describes Israel’s migration across Europe to the British Isles and then to North America.

    Revelation 12:14-17. These verses refer to the end of Israel’s (woman’s) sojourn through the wilderness. After 500 A.D., Israel arrived at its new home (Rev. 11:14). It is liberated from the domain of the Papal dragon or serpent via the Reformation (Rev. 11:15-16). Nevertheless, the Papal dragon continues to war against Israel plunging her into two world wars. The dragon continues to war against Israel (not Jewry) and the Church until the end of the age (Rev. 11:17).

    “Floods” in verses 15 and 16 represents peoples and nations sent against the two women, Israel (Protestant Europe) to destroy her. However, the serpent fails as the barbaric invasions brought down Pagan Rome. Likewise, Papal Rome’s persecution and religious wars also fail (see Isa. 43:1-2).

    The remnant in verse 17 is the people of Israel who reside in Europe that remain under the Pope’s control, e.g., France and Italy. The Pope seeks to eradicate them. Among these people are Huguenots.

Papal Rome Replaces Pagan Rome
    Chapter 13 describes Papal power replacing Pagan Rome. It describes the rise of the Papacy. The Papacy is the beast out of the sea and the man of sin. The beast of the earth, land, is the political Roman Catholic system of Continental Europe. Others believe that this chapter deals primarily with the world’s economic system, especially its financial system, which is modeled after Babylon’s economic and financial system.

    Revelation 13:1. “Seven heads and ten horns” symbolized Pagan Rome. “Seven” could refer to seven-hilled Rome itself or to seven phases of pagan rule before Papal Rome. Thus, “seven heads and ten horns” represent the political aspects of history during the fourth empire, Pagan Rome and Papal Rome. The ten crowned horns are ten individual kingdoms of Europe.

    “The name of blasphemy” depicts Papal Rome.

    Revelation 13:2-3. These verses describe Papal Rome replacing Pagan Rome. Pagan Rome dies with the fall of the Draconian system of government, the seventh head. Rome returns to life as the Papacy. In essence, Pagan Rome transforms itself into Papal Rome. Paganism is Christianized.

    The lion, bear, and leopard illustrate the Roman Empire. (In Daniel 7:4-6, these three animals symbolize three empires that precede the Roman Empire. Rome adopts the characteristics of these three empires: swiftness of conquest of Macedonia, tenacity of purpose of Persia, and voracity of Babylon.) Pagan Rome is the dragon, which passes its power to Papal Rome, the beast.

    The beast being described here, which rose “up out of the sea,” also represents the Babylonian economic system, which is now universal.

    Revelation 13:4. Religious Papal rule replaces Pagan Roman rule. The Pope becomes so powerful that no one can “make war with him.” The dragon is Satan that gives power to the beast, which is Pagan Rome and later Papal Rome.

    Revelation 13:5-6. These verses describe a blaspheming Papacy. The Popes utter blasphemies for 1260 prophetical years from 606 with the decree of Phocas to 1866 with the crowning of Italy’s first king (see Dan. 7:25). Others place these 1260 years as beginning in 533 with Emperor Justinian’s decree making the Bishop of Rome the head of all Churches and ending in 1793 during the French Revolution. Among these blasphemies are bulls declaring that the Pope has the authority of Christ and is in essences God (see II Thess. 2:4).

    “Tabernacle” represents Christ’s true Church. “Heaven” symbolizes God’s elect nation Israel (not Jewry).

    Revelation 13:7. The Papacy wars against the saints. Millions of Waldenses, Albigenses, Vaudois, Wycliffites, Hussites, Reformers, and others who see and teach that the Pope is the “man of sin” and the “anti-Christ” are killed during the Papacy’s supremacy.

    Revelation 13: 8-9. Except the true Church, people accept Papal rule and its false doctrines. “Whose names are not written in the book” refers to the non-Israel nations. The true Church is found where the descendants of Israel (not Jewry) live: the British Isles, Northwest Europe, and Frances as Huguenots, Albigenses, and Waldenses.

    Revelation 13:10. The Papacy is judged and sentenced accordingly. This punishment includes the Napoleonic Wars, World War I, and World War II.

    Revelation 13:11-13. These verses describe the growth and expansion of Papal Rome’s power. The Popes and their priests claim the power to inflict God’s judgment on the disobedient (Rev. 13:13).

    “Another beast coming up out of the earth” in verse 11 is the countries of Europe that submit to the Papal Rome System (the beast that comes out of the sea) and give it their political, economic, and military support. Others hold that this phrase symbolizes the Babylonian economic system, especially the modern banking and financial system.

    Revelation 13:14-15. These verses describe the councils of Papal Rome, especially those used to condemn true believers like Huss and Jerome to death.

    Revelation 13:16-18. These verses discuss the mark of the beast. The right hand represents manual labor. The forehead represents intellectual ability. In 1179 the Lateran Council enslaves all to Papal Rome’s rule (Rev. 13:16). No one can trade with anyone who rejects the Pope’s authority (Rev. 13:17). Only people who are baptized into the Roman Catholic Church (sprinkling on the forehead of babies and new converts could be the mark of the beast on the forehead) can buy or sell. All others are outcasts, and no one is permitted to buy from them or to sell to them.

    “Six” is the number of man (man [lateinos] equals 666). It symbolizes a kingdom or political, economic, and religious system that man has built in opposition to God’s Church and nation, Israel (not Jewry). The Pope’s title “Vicar of Christ” in Latin yields 666. Some identify 666 with gold (I Kings 10:14), which is the image of the Babylonian financial system.

Copyright © 2011 by Thomas Coley Allen. 

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