symbolism – La Vista Church of Christ

Revelation

Jeffrey Hamilton — Mon, 18 May 2026 01:09:40 +0000

by Terry Wane Benton

When something has been unknown and mysterious in the past, and then God reveals a thing that was once unknown, you call that a “revelation”. The last book of the Bible was not intended to be too secretive and mysterious; else it would not “reveal” anything. While the literary style demands more work, it is designed to reveal things to God’s servants while being complicated to the enemies of God’s people. John was guided by the Spirit to reveal some things that were soon to take place. It was not concerning things 2,000 years distant from the original readers. It concerned something that the first readers were about to experience. Listen to the very first verse of the Book of Revelation:

"The Revelation of Jesus Christ, which God gave Him to show His servants — things which must shortly take place. And He sent and signified it by His angel to His servant John" (Revelation 1:1 NKJV).

Now, read each phrase slowly and carefully: The Revelation of Jesus Christ (it is not to be a secret concerning Jesus, but a "revelation." Something concerning Jesus Christ was being revealed.), which God gave Him to show His servants (those who were not servants of God would not likely get much out of this revelation. God gave it to John to share with servants of God at the time and it would “show” them something) — things which must shortly take place (This revelation was not about the distant future, but about things that would "shortly" take place). And He sent and signified (much of the book uses signs or symbols). It is signified through a style of literature that was apocalyptic in nature. That was a style we see in much of Ezekiel, Daniel, Zechariah, and other books of the Old Testament. It was signified not to conceal a truth, but to reveal it to certain people. Those people were God’s servants who had already been trained in God’s apocalyptic literature. Thus, the signs of this book are a means of imparting understanding to God’s servants. It was by His angel (messenger) to His servant John (John, the last of the surviving apostles of Jesus, was the servant God chose to share this important revelation with the rest of God’s servants who needed to know something that was “shortly” to take place.

Read the book with a view to seeing what a first-century Christian needed to know. Do not read it through a modern lens, as if it had no first-century applications. This book must first be read with an effort to understand what the first readers needed to know. The book will bless you in a secondary way, but it was designed first for the immediate benefit of the first readers. It concerned things "shortly" to be experienced by the first readers. Keep that in mind as you read this wonderful book.

Jesus and the New Wine

Jeffrey Hamilton — Fri, 06 Feb 2026 18:40:29 +0000

by Doy Moyer

John records the miracle at Cana of Galilee, in which Jesus turned water into wine (John 2:1-12). Jesus, His disciples, and His mother attended a wedding feast. When the wine ran out, Jesus’ mother came to Him and said, “They have no wine.” We don’t know exactly what she was expecting Jesus to do. Bear in mind that a wedding feast like this could take place over several days, and it would be a shame to run out of food and drink. Jesus answered her, “Woman, what does this have to do with me? My hour has not yet come.”

Jesus's response was neither disrespectful nor typical for a son to address his mother (the same term appears in John 19:26). This exchange may indicate that Jesus’s relationship with his mother was changing. Mary knew much about who Jesus was from birth, but she needed to realize that, though He was her son, she would need to become His disciple as well. Jesus’ plans were well-timed and not to be rushed. Here, He said, “My hour has not yet come,” but John takes us through several events to the point where Jesus says, “The hour has come for the Son of Man to be glorified” (John 12:23). It was a process that must not be rushed. This miracle was a significant step in that direction.

Mary shows faith and tells the servants, “Do whatever he tells you.” Nearby were six stone water jars used for purification (stone was preferred over clay to prevent contamination). Jesus told the servants to fill the jars with water, then to draw out some of it to present to the master of the feast. Upon his tasting, he knew it was better than what had been served. The old was out; the new had come, and the new was far better. This is a major theme in John, and in this miracle, we see a convergence of several ideas:

First, this was a miracle of creation, a confirmation of John 1:1-5. What did not exist came into existence by His power. Mixing water with wine was common, but water does not naturally become wine.

Second, the use of purification objects is purposeful. Jesus came to cleanse and purify, so the appropriation of the stone jars was no accident. Because of His work, these jars would no longer be necessary. Jesus is the One who purifies.

Third, the context of a wedding feast is important. The bridegroom was ultimately responsible for the wine. While Jesus is not the literal bridegroom here, this wedding-and-bridegroom imagery is heightened in Jesus. Later, John the Immerser compared them: “The one who has the bride is the bridegroom. The friend of the bridegroom, who stands and hears him, rejoices greatly at the bridegroom’s voice. Therefore this joy of mine is now complete. He must increase, but I must decrease” (John 3:29-30). Jesus taught parables using the imagery of the wedding feast (Matthew 22:1-14; Luke 14:16-24). John, in Revelation, shows the importance of this idea as the church is the bride of Christ (Revelation 21:2; cf. Isaiah 61:10; Ephesians 5:22-33).

Fourth, the turning of water into wine should be seen against the backdrop of messianic prophecies. This miracle demonstrated that Jesus provides overflowing blessings. Consider these passages in a context where the abundance of blessings, illustrated by flowing wine, is highlighted at the Messiah’s coming and fulfillment of restoration:

Jeremiah 31:12 indicates that God’s people would “come and sing aloud on the height of Zion, and they shall be radiant over the goodness of the LORD, over the grain, the wine, and the oil, and over the young of the flock and the herd; their life shall be like a watered garden, and they shall languish no more.” Hosea 14:7 says, “They shall return and dwell beneath my shadow; they shall flourish like the grain; they shall blossom like the vine; their fame shall be like the wine of Lebanon.” Amos 9:13-14 speaks to a time when “the mountains shall drip sweet wine, and all the hills shall flow with it.” Then, His people “shall plant vineyards and drink their wine, and they shall make gardens and eat their fruit.” This is beginning to sound like a return to paradise (cf. Revelation 2:7; 22:1-5).

The messianic context of these passages should help us see that turning water into wine was a way of showing that Jesus fulfills these blessings. The new wine is abundant, and the promised blessings come to fruition in Him. John states that this sign “manifested His glory,” a statement that connects with John 1:14. He then reports that His disciples believed in Him, which aligns with the purpose of John’s gospel (John 20:30-31). Jesus fulfills the promises of blessings, and in doing so, reveals His glory, providing reason to believe that He is the Christ, the Son of God, so that we may have life in His name. Let us not be sidetracked by other matters here (e.g., modern alcohol use). This is about Jesus, messianic fulfillment, His glory, and our need for faith. Paradise is regained in Him.

Why Jesus Taught in Parables

Jeffrey Hamilton — Thu, 11 Dec 2025 15:21:53 +0000

by Roger D. Campbell

No one ever taught as Jesus did (John 7:46)! When He taught people, He often employed parables. By doing so, He fulfilled Old Testament prophecy (Psalm 78:2; 49:4). Jesus was neither the first nor last person in history to teach via parables, but He used them in an unparalleled, masterful way. Depending on how one classifies the stories told by Jesus, the New Testament records some thirty to forty of His parables. They truly were an important aspect of His teaching. God wants us to be blessed by them.

The main Greek word from which we get our English word “parable” is parabole, which means: “a placing of one thing by the side of another, juxtaposition, as of ships in battle...metaphorically a comparing, comparison of one thing with another, likeness, similitude” [Thayer, word #385].

A parable was a story, an earthly story. But it was different from a common story in that, within the parable or story, there was a spiritual meaning. In His parables, the Christ took a well-known or common occurrence, or at least one which could have happened, and placed beside it a spiritual meaning. It is clear, then, that parables were a symbolic language. But why?

Why did the Master teach in parables? We are not the first to wonder about that. His disciples once asked Him, “Why speakest thou unto them in parables” (Matthew 13:10)?

At times, Jesus used parables to answer questions. For instance, one man who tried to justify himself asked the Christ, “Who is my neighbor?” (Luke 10:29). In response to that inquiry, Jesus told him a story that we call the Parable of the Good Samaritan (Luke 10:30-37). Jesus used that story to open the man’s eyes to the need to love and show compassion to all people.

Jesus spoke in parables to reveal the truth and make it plain to those who really sought to find and follow it. As part of Jesus’ answer to the disciples’ question about why He taught in parables, He told them, “But blessed [are] your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous [men] have desired to see [those things] which ye see, and have not seen [them]; and to hear [those things] which ye hear, and have not heard [them]” (Matthew 13:16-17). We recall that Jesus taught that one who hungers and thirsts for righteousness will be filled (Matthew 5:6). Jesus plainly set forth the value of God’s kingdom in the Parable of the Hidden Treasure and the Pearl of Great Price (Matthew 13:44-46).

It is also true that Jesus used parables to conceal the truth from the hard-hearted or those who would abuse it. When Isaiah proclaimed God’s word, he faced people with a prejudiced/dishonest heart. The same thing happened with the Christ when He taught: “And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive: For this people’s heart is waxed gross, and [their] ears are dull of hearing, and their eyes they have closed; lest at any time they should see with [their] eyes and hear with [their] ears, and should understand with [their] heart, and should be converted, and I should heal them” (Matthew 13:14-15). God wants all to be saved (I Timothy 2:4), and because of His marvelous love, Jesus came to save the sinful world (Luke 19:10). Yet many people do not have a love for the truth (II Thessalonians 2:10-12). Remember that some loved the Christ, but others hated Him and His message. Thus, because of their rebellious spirit, what some possessed would be taken away from them (Matthew 7:6; 13:12).

Furthermore, Jesus used parables to help His listeners remember the lessons taught. If they could remember the story, they ought to be able to remember the truth it taught. Who could forget the Parable of the Lost or Prodigal Son (Luke 15:11-32)? And, who could forget the Parable of the Talents (Matthew 25:14-30)? Stories that painted such a vivid picture could be recalled more easily.

Another practical reason for our Lord’s use of parables was this: He spoke parables to cause His listeners to understand and admit a truth or principle before they realized how it applied to them. Parables caused people to admit the truth first, and then they had to consider what it had to do with them personally. The prophet Nathan used such an approach in telling a story to help King David see his guilt in his dealings with Bathsheba (II Samuel 12:1-6). One clear case in Jesus’ teaching is the Parable of the Wicked Vinedressers (Matthew 21:33-46). After hearing this story, the Jewish leaders correctly stated what should be done with the people in that story who had done wrong. After their admission of that truth (which actually pointed to their own punishment), they had an “Oh, no” moment: “...When the chief priests and Pharisees had heard his parables, they perceived that he spake of them” (Matthew 21:45).

Jesus’ parables were amazing. Rather than fear them, let us see their great value in helping us understand God's will for mankind. Those who study them with an open mind and desire to learn the truth will be blessed immensely.

Why was the bread offered at Pentecost to be made with leaven?

Jeffrey Hamilton — Wed, 09 Apr 2025 22:04:34 +0000

Question:

Hi Jeffrey,

"You shall bring from your dwellings two wave loaves of two-tenths of an ephah. They shall be of fine flour; they shall be baked with leaven. They are the firstfruits to the LORD" (Leviticus 23:17 NKJV)

Here, God says the leaven is needed when Jews were baking the loaves of bread sacrificed to God. Why is leaven needed in the bread? Doesn’t the leaven symbolize the sin? Is there any special meaning for the “leaven” here?

Answer:

Just because a leaven is used to represent sin in some of Paul's illustrations, it doesn't mean that every use of leaven is done to represent sin.

The Passover meal occurred during the Feast of Unleavened Bread. The lack of leavening was to commemorate the rush Israel had in leaving Egypt. They couldn't use leavening because waiting for bread to rise would have taken too long. "You shall sacrifice the Passover to the LORD your God from the flock and the herd, in the place where the LORD chooses to establish His name. You shall not eat leavened bread with it; seven days you shall eat with it unleavened bread, the bread of affliction (for you came out of the land of Egypt in haste), so that you may remember all the days of your life the day when you came out of the land of Egypt. For seven days no leaven shall be seen with you in all your territory, and none of the flesh which you sacrifice on the evening of the first day shall remain overnight until morning" (Deuteronomy 16:2-4).

The Feast of Pentecost was to celebrate the first harvest. This is a remembrance of how God brought them into a bountiful land, which was celebrated with food from the home. "You shall bring in from your dwelling places two loaves of bread for a wave offering, made of two-tenths of an ephah; they shall be of a fine flour, baked with leaven as first fruits to the LORD" (Leviticus 23:17). Thus, it is a celebration of thankfulness for what the Lord provided them. Bread is used because the Feast of Pentecost comes at the beginning of the wheat harvest (Exodus 34:22).

Thus, Passover reminded the Israelites of the hardships endured to travel to freedom, and Pentecost is to remind them of the blessings they received on arriving in the promised land.

Can a symbol be used to identify Christians?

Jeffrey Hamilton — Wed, 12 Mar 2025 20:43:07 +0000

Question:

I thoroughly appreciate your congregation's work on the many articles and topics. I use them myself to continue learning and answer some of my questions about certain topics.

I do have a question regarding Christian symbolism.

I understand that we should not make graven images or symbols per the apostles' teachings. These material things convey no protection, nor should they be used as "avenues" to worship or pray to God. I have read your article on wearing crosses, and I agree that our actions are what are to be used to signify we are Christians. I also agree that it depends on why you wear the cross, making sure it is not the cross itself you are venerating or using to show you are a Christian. My question is: Can the chi-rho or other symbols still be used as decoration for Christians? Whether that is a piece of jewelry, a symbol on an article of clothing or item, or a church sign? I would reason that a common symbol to identify a place of refuge for Christians may allow people searching for truth to notice it and then dive into the truth in case they were never to actually meet someone in passing on a regular day.

Thank you again, brothers and sisters, for your work, and I hope to hear from you soon.

Answer:

In what way are you using this symbol differently? You said it could identify a Christian. Isn't that what people do with crosses? Does wearing a chi-rho or a cross actually make a person a Christian? The world is filled with hypocrites and scammers. As I said before, Jesus tells us to identify true followers by looking at the results of their deeds (Matthew 7:15-20). This is a better measure of a person's identity than some symbol.

Question:

Thank you for your reply.

What I am asking is if it wrong for a Christian to wear a chi-rho or cross, knowing it is just a piece of jewelry, but as a piece of clothing that can either remind them to be in a right state of mind, or be an opportunity for someone to ask them about Christ even if their actions show it.

Answer:

The Israelites wore tassels on their garments to remind them. "Speak to the sons of Israel, and tell them that they shall make for themselves tassels on the corners of their garments throughout their generations, and that they shall put on the tassel of each corner a cord of blue. It shall be a tassel for you to look at and remember all the commandments of the LORD, so as to do them and not follow after your own heart and your own eyes, after which you played the harlot, so that you may remember to do all My commandments and be holy to your God" (Numbers 15:38-40).

However, Christians were not given such a command. The Word of God is written on our hearts. "You are our letter, written in our hearts, known and read by all men; being manifested that you are a letter of Christ, cared for by us, written not with ink but with the Spirit of the living God, not on tablets of stone but on tablets of human hearts" (II Corinthians 3:2-3). Our reminders come from reading and studying God's word. "This is now, beloved, the second letter I am writing to you in which I am stirring up your sincere mind by way of reminder, that you should remember the words spoken beforehand by the holy prophets and the commandment of the Lord and Savior spoken by your apostles" (II Peter 3:1-2). A symbol has no content and so is inadequate for the job.

We don't need physical items to draw attention to ourselves. People ask us why because our behavior differs from that of the world. "Let your light shine before men so that they may see your good works, and glorify your Father who is in heaven" (Matthew 5:16).

If someone wants to wear a chi-rho, it cannot serve any purpose besides decoration.

Response:

Thank you for your enlightening response. I am grateful you answered my questions.

Did Jesus lie about the sun being darkened and the moon not giving its light?

Jeffrey Hamilton — Sat, 05 Oct 2024 20:15:19 +0000

Question:

Hello

I have a question regarding a conflict that I see people bring up. People argue that Jesus is lying because Matthew 24:34 did not happen. The same thing is mentioned in Luke 21 as well, and also in Mark 13:30.

Matthew 24:29-34 says,

“Immediately after the distress of those days ‘the sun will be darkened, and the moon will not give its light; the stars will fall from the sky, and the heavenly bodies will be shaken.’ Then will appear the sign of the Son of Man in heaven. And then all the peoples of the earth will mourn when they see the Son of Man coming on the clouds of heaven, with power and great glory. And he will send his angels with a loud trumpet call, and they will gather his elect from the four winds, from one end of the heavens to the other.

“Now learn this lesson from the fig tree: As soon as its twigs get tender and its leaves come out, you know that summer is near. Even so, when you see all these things, you know that it is near, right at the door. Truly I tell you, this generation will certainly not pass away until all these things have happened. Heaven and earth will pass away, but my words will never pass away."

Did this already occur in 70 AD with the destruction of Israel and the temple? Was this foretold in the Old Testament Scriptures, such as in Daniel 7:13 or Isaiah 13?

I am simply seeking some clarification and direction because many atheists are trying to use this as a reason to produce a lie when there isn't.

Answer:

When reading prophecies, we must recognize that many descriptions are written in figurative language. Figurative language is used to make the description more vivid and memorable. We do this all the time in our day-to-day language. "When the news arrived, it hit me like a ton of bricks!" The person isn't saying a bunch of bricks squashed him. In this case, the word "like" hints that figurative language is being used. "The fog crept in on the cat's paws" isn't saying that fog leaves cat tracks. Here, the hint that it is figurative language comes because what is described is impossible if the words are taken literally.

Jesus used descriptive terms to show the severity of the destruction of Jerusalem. Notice that the translators put quotation marks around the phrase that started, "The sun will be darkened ..." This phrase was used before in describing the destruction of other places:

The destruction of Babylon (Isaiah 13:9-11, Joel 2:10)
The destruction of Egypt (Isaiah 11:12; 19:1).

Failing heavenly lights represent government's destruction and the chaos (darkness) that follows.

The destruction of Babylon (Isaiah 13:9-13)
Destruction of Egypt where Pharaoh, who claimed to be the son of the Sun God, was the light put out (Ezekiel 32:7-9)
Judgment on the nations surrounding Israel (Joel 3:11-16)
The captivity of Israel (Amos 8:9-10).

A light going out is a way of discussing death or destruction (Job 18:5-6). A person or a nation's light is its influence in the world (Matthew 5:14-16); therefore, a light being put out removes that person or nation's power and influence. Luke’s account makes it clearer that the shaking of heaven and the extinguishing of lights deal with upsets in the powers of government. "There will be signs in sun and moon and stars, and on the earth dismay among nations, in perplexity at the roaring of the sea and the waves, men fainting from fear and the expectation of the things which are coming upon the world; for the powers of the heavens will be shaken" (Luke 21:25-26).

Such did happen to Israel when Jerusalem fell.

“After the city was taken, Josephus says that Titus "gave orders that they should now demolish the whole city and temple, except three towers, which he reserved standing. But for the rest of the wall, it was laid so completely even with the ground by those who dug it up from the foundation, that there was nothing left to make those believe who came hither that it had ever been inhabited." Maimonides, a Jewish writer, has also recorded that "Terentius Rufus, an officer in the army of Titus, with a ploughshare tore up the foundations of the temple," that the prophecy might be fulfilled, "Zion shall be ploughed as a field," Mic 3:12. This was all done by the direction of Divine Providence. Titus was desirous of preserving the temple; and frequently sent Josephus to the Jews to induce them to surrender and save the temple and city. But the prediction of the Saviour had gone forth; and, notwithstanding the wish of the Roman general, the temple was to be destroyed. The Jews themselves first set fire to the porticoes of the temple. One of the Roman soldiers, without any command, threw a burning firebrand into the golden window, and soon the temple was in flames. Titus gave orders to extinguish the fire; but, amidst the tumult, none of his orders were obeyed. The soldiers pressed to the temple, and neither fear, nor entreaties, nor stripes, could restrain them. Their hatred of the Jews urged them on to the work of destruction; and thus, says Josephus, the temple was burnt against the will of Caesar.--Jewish Wars, book vi., chap. iv. 5, 6, 7. “ [Barnes Notes]

The destruction of the city and temple was so complete that those who visited it afterward could hardly believe that it had ever been inhabited [Josephus, The Wars of the Jews, 7.1]. The "lights" had gone out. Both attackers and defenders went crazy and could not be restrained.

For more, read The Fall of Jerusalem.

The Like Figure Whereunto …

Jeffrey Hamilton — Tue, 06 Aug 2024 15:50:48 +0000

by Terry Wane Benton

The flood water is the figure, the type, and baptism is the antitype, the real thing prefigured (I Peter 3:20-21) by the flood water. So, how was the flood water the figure? It was the chosen means to wash away a sinful world and deliver Noah and his family to a new beginning. A similar but more real thing happens in baptism. God chose that when we are baptized in the name of Jesus, He will wash away the sins of our past (Acts 2:38; 22:16) and bring us into a newness of life (Romans 6:3-6).

“There is an antitype that now saves us, namely baptism” (I Peter 3:21). Get this! Baptism is not mere dunking in water, as if I am cleansed of sins each time I jump in the water. But “through the resurrection of Jesus” and His authority to tell the dead in sin to die to sin, be buried with Him (baptism in His name), and rise to walk in newness of life (Romans 6:3-6), I have His power and authority to leave my sinful world behind and come into a new life in baptism. The text does not say baptism is a figure. The flood is “the like figure whereunto (pointing forward to the antitype or real) baptism does also now saves us."

So, the figure is the flood water he mentioned in I Peter 3:20, and the KJV says that flood water has a likeness that prefigures what now saves us, namely, baptism. The only way baptism now saves us is “through the resurrection of Jesus.” Without the resurrection of Jesus and His evident power over death, baptism is merely a dunking in water that, at best, could only wash dirt off the body. However, through the resurrection of Jesus, baptism is given the sanction of Jesus to be the point in faith that He will clean sin from our record and our conscience. Thus water was involved in saving Noah and His family from an evil world and bringing him to a new, cleansed world, and that was a like figure whereunto baptism also now saves us “through the resurrection of Jesus.”

In baptism, we die to sin, burying our old sinful self into union with Jesus and rising with Him to walk in the newness of life. Uniting with Jesus in baptism is how baptism now saves us.

Are the plagues in Revelation literal?

Jeffrey Hamilton — Sat, 27 Jan 2024 22:11:44 +0000

Question:

While much is figurative in Revelation, are the plagues that John sees in his visions literal? Did those things actually happen at some point?

Answer:

A better question is why select the plagues to be literal in a book filled with symbolism and figurative language? What indications are there that these should be treated differently from the rest of the book?

The seven bowls of wrath are similar to the breaking of the seven seals and the sounding of the seven trumpets, but the intensity and magnitude are far greater. Where the others were partial judgment, the bowls of wrath are complete and final judgments. They also roughly parallel the ten plagues set on Egypt, when God punished the Egyptian nation to free His people from bondage.

The first bowl is poured on the earth, where the land beast (emperor worship) came from. It only fell on those who were committed to the empire and its worship. As a result, the people broke out in malignant sores. Remember this is not literal, but symbolic. The inner rottenness of their sins is exposed for all to see.

The second bowl is poured out on the sea, where the sea beast (the empire) came from. The sea represents the troubled mass of humanity that gave birth to the empire. As a result, the sea turned to blood and everything living died. Humanity has become dead spiritually, leaving further corruption behind. Life is in the blood ( Leviticus 17:11), but the life has gone out of people, leaving the dead behind.

The third bowl is poured into the rivers and springs and they turn to blood. An angel in charge of the waters declares the action to be righteous or fitting retribution. The altar itself, where the blood of the martyrs was (Revelation 6:9-11), agrees. The empire spilled the blood of God’s people, and thus, the empire was forced to drink the blood of its citizens. They reaped what they had sown (Galatians 6:7-9; Obadiah 15-16).

With the fourth bowl, God uses the sun to scorch the earth. God’s wrath against idolatry is seen as a burning fire (Psalms 97:3,7). The astrologers will suffer at the hands of their supposed god (Isaiah 47:13-14). No one is spared (Isaiah 9:19). Oddly, instead of quaking in fear of God’s wrath, men cursed the God who was punishing them. Their response is much like Pharaoh's in the face of the ten plagues.

The fifth bowl is directed at the seat of the empire – the throne of the beast and the empire. Their rulers became darkened, that is God snuffed out their wisdom (Isaiah 24:21-23; 29:13-14). It is much like the corruption of the Gentiles (Romans 1:21). Great pain is inflicted on the blasphemous tongues of these rulers (Revelation 13:5), but they continue to blaspheme God despite the difficulties of speaking through the pain.

With the sixth bowl, preparation is made for invading armies from the east by drying up the Euphrates River. The major enemies of Israel came from the other side of the Euphrates (Assyria and Babylon) when God overthrew Israel and Judah for their sins. Thus, in preparation for the overthrow of Rome, God makes it easier for the enemies of Rome to access the empire.

The last bowl is poured into the air. The air is the abode of Satan (Ephesians 2:2). With it being poured out, judgment is declared to be complete. The result is that the empire is divided into three parts. This is similar to how Jerusalem’s destruction was described (Ezekiel 5:2-3). Three is the number for complete. It was a complete and thorough destruction. The empire is put into complete chaos. There is no place for refuge for the islands and mountains are gone. Similar to the fall of Tyre (Ezekiel 26:17-18). Hail falls, but it is no ordinary hail. These stones weigh about 100 pounds each. Hail has been used by God before in divine judgment, but never on this order of magnitude before. But notice that this is not the final judgment because the survivors are still blaspheming God. Despite all the devastation, men still refuse to turn to God.

Thus, the seven bowls are a vivid description of God's overthrow of the Roman Empire. Did this happen in history? Yes. Did men learn from the events? No.

Symbolism in Revelation

Jeffrey Hamilton — Thu, 01 Dec 2022 15:10:56 +0000

by Hugh DeLong

As you are reading through Revelation, one of the things that should be abundantly evident is that the book is not about literal events. We see dragons with tails able to knock a third of the stars of heaven onto the earth (and yet the earth not only survives but is only partially destroyed). We see dragons and beasts, some with 7 heads. We see Jesus but he is a lamb with its throat cut riding on a white horse. We observe a bottomless pit and behold, it is ‘in the earth’. We know that a bottomless pit would just open up “in China” and those thrown into it would just come out the other end.

In chapter one John beheld Jesus holding seven stars in his right hand and standing in the middle of seven lampstands. We are then specifically told that the lampstands are the churches and the stars are the angels of the churches. What John saw were lampstands and stars; What they signified (stood for, meant, are) were angels and churches. What you see in Revelation is not simply to be understood literally but one must understand what is signified.

Thus, John wrote concerning the things in this book that God "signified it by his angel unto his servant John" (Revelation 1:1). The verb here (Greek: semaino) appears six times in the New Testament and is translated as ‘signify’ all six times in the KJV. Strong’s defined it as "to give a sign, to signify, indicate. 2 to make known”. The noun form of the Greek is translated as “sign” 50 times, “miracle” 23 times, “wonder” three times, and “token” once. This then was the word used for the miracles that Jesus did -- they were signs. They signified something about Jesus. They pointed to a truth about Jesus (that he was the Son of God - John 20:30-31). In Revelation, many of the things we see in these visions are signs that point to something. They are not literal.

People seem to understand this -- until they want to make something literal. People see ‘harps’ and ‘clouds’ and take them as literal materialistic things. They see ‘times’ (1000 years, 3 1/2 years, etc.) and want to make them literal years. They see dragons with stingers in their tails that hurt only ungodly people and want to make them ICB missile launchers (how is that taking things literally?).

The biggest problem for me is that with all this selective literalism, they make the book totally non-understandable to John and the Christians who were being persecuted in the first century. What would a war over oil in the Middle East mean to a suffering church in Ephesus? What would the destruction of a Chinese army mean to the Christians in Smyrna (who had never even heard of a place called China)?

When the various beasts are understood to signify the instruments that Satan was using to bring persecution to the church of the first century, they would be comforted and strengthened in their faith to know that the church would be victorious in this struggle. Though our enemies may be different now, the principle of our victory by remaining faithful to Jesus yet is applicable.

John began this book: "Blessed is he who reads and those who hear the words of the prophecy, and heed the things which are written in it; for the time is near” (Revelation 1:3).

Who is the bird of prey in Isaiah 46:11?

Jeffrey Hamilton — Fri, 25 Oct 2019 20:31:35 +0000

Question:

Calling a bird of prey from the east,
The man who executes My counsel, from a far country.
Indeed I have spoken it;
I will also bring it to pass.
I have purposed it;
I will also do it. (Isaiah 46:11)

Can you tell me who the "bird of prey" and "the man who executes My counsel" here is?

Answer:

"The man of My purpose" from a far country is "the bird of prey from the east" whom God calls up to execute His plans.

He is also mentioned in "Who has aroused one from the east whom He calls in righteousness to His feet? He delivers up nations before him and subdues kings. He makes them like dust with his sword, as the wind-driven chaff with his bow" (Isaiah 41:2). This person is a future ruler of the Medo-Persian Empire. "Behold, I am going to stir up the Medes against them, who will not value silver or take pleasure in gold" (Isaiah 13:17).

Specifically, God names him. "It is I who says of Cyrus, 'He is My shepherd! And he will perform all My desire.' And he declares of Jerusalem, 'She will be built,' and of the temple, 'Your foundation will be laid'" (Isaiah 44:28). "'I have aroused him in righteousness and I will make all his ways smooth; he will build My city and will let My exiles go free, without any payment or reward,' says the LORD of hosts" (Isaiah 45:13).

Cyrus the Great

At the time Isaiah wrote this, the Assyrian Empire was on the rise. Isaiah spoke of the Babylonians rising to take over and expand the Assyrian Empire. The Babylonians would then be conquered by the Medes who will allow the Israelites to return from captivity and who would finance the rebuilding of Jerusalem and the Temple. Isaiah was written roughly between 742 BC and 701 BC. Cyrus lived from 576 – 530 BC. The edict to allow the Jews to return to Jerusalem was issued in 539 BC. Thus, Isaiah recorded 250 years in advance the name of the future ruler in an empire that would succeed the next empire that would conquer the current empire.

To give some perspective, imagine naming the country that conquers the country that conquers the United States and then name the leader who does it. God does this to prove that He alone is God and rules the universe.

Response:

Thanks for the answer.