The final battles of Revelation

Vancouver (photo from trekearth.com)

Happy Thanksgiving.

This is a non-identical article, with edits from today, of a June 2007 post. This article was not read by most of my current readers. I think it is a slightly different type of article for this blog, and the topic is good for me to review. In other words, it is more Biblical Studies focused than most of my philosophical theology and philosophy of religion posts.

My Mom and I have caught two errors so far in the copied and pasted material from the June 2007 post. The errors were not in the original. That is frustrating! Blogger!!

I fix when I see.

The term eschatology is derived from the Greek word eschaton meaning last and refers to the ultimate culmination of history where Jesus Christ returns to earth and fully establishes his rule and Kingdom. Grenz, Guretzki, and Nordling (1999: 46). Eschatology is the theology that seeks to fully understand the direction and purpose of history and progressing events. Grenz, Guretzki, and Nordling (1999: 46). Henry C. Thiessen writes that eschatology includes the concepts of the second coming of Christ, the resurrection, judgments, the millennium, and the final state. Thiessen (1956: 440).

Revelation is a complex book.

Revelation uses figurative language in parts.

There are a variety of interpretations for parts of Revelation within orthodox Christianity.

Caution should be taken with secondary doctrines established via Revelation.

I am not going to write in any great detail on millennial theory within this article as that is a complex subject apart from the complex subject that I am already discussing in a very non-exhaustive fashion. My purpose in this article is to examine the book of Revelation where it appears to portray the idea of two final battles against evil, and this seems to indicate an understanding of some type of figurative and not plain literal view of much of the book. There is a millennium or some length of time between the defeat of the beast and the false prophet and the ultimate defeat of Satan.

1. The final battle with the beast and false prophet

Robert H. Mounce writes that in Revelation 19:19 the beast, also known as Antichrist has brought his forces against Jesus Christ and his army. Mounce (1990: 349). In Revelation 16:13-16, the dragon, beast, and false prophet send out demons to the kings of the world and gather them for war against Almighty God. Mounce (1990: 349). Mounce explains that in the Hebrew this place is known as Har-Magedon and some scholars read it as Armageddon. Mounce (1990: 301). F.F. Bruce reasons that the term Har-Magedon is better here than Armageddon. Bruce (1986: 1620). Greek scholar, James Strong defines the term Armageddon or Har-Megiddon as referring to a symbol, or name. Strong (1986: 17). Another Greek scholar, Walter Bauer notes that Armageddon is a mystic place said to be Hebrew, and has been identified with Megiddo and Jerusalem, but interpretations have been faced with many difficulties. Bauer (1979: 107). Mounce writes that it is not very clear where this battle will take place exactly, but it could be a mountain or hill country near the ancient city of Megiddo. Mounce (1990: 301). Both Mounce and Bruce pointed out that there is no mountain at Megiddo. Mounce (1990: 301) Bruce (1986: 1620). Mounce writes that if the term Armageddon is favoured over Har-Magedon the reference may relate to the city of Megiddo rather than to a mountain, or hill country. Mounce (1990: 301-302). Revelation 19:20 describes the capture of the beast and false prophet and their casting into the lake of fire that is the place of final judgment. In the first final battle, the one who sits upon the horse, Christ, defeats the beast and false prophet. This is the battle of Har-Magedon, but yet according to the book of Revelation is not the final battle between God and Satan.

2. The final battle with Satan

In Revelation 20:1-3, Satan is captured, and thrown in the abyss for a thousand years. This takes place after the defeat of the beast and false prophet and their casting into the lake of fire. Neither Bruce nor Mounce claim that the abyss is the same place as the lake of fire and Mounce explains that the abyss was thought of as a place of confinement for disobedient spirits. Mounce (1990: 352). Bauer defines the abyss as depth and the underworld. Bauer (1979: 2). Specifically, in Revelation 20, it is an abode where the devil is kept. Bauer (1979: 2). I cannot see any direct connection here with the lake of fire which is the final judgment place for Satan, and those persons outside of Christ, as in Revelation 20:11:15. This means that quite possibly the abyss is not the same place as the lake of fire. I have noticed that Revelation 20 does not state that demonic beings are thrown into the lake of fire, but Erickson correctly points out that Jesus in Matthew 25:41 states that the devil and his angels shall be cast into the same everlasting fire. Erickson (1994: 451). This statement from Jesus appears to rule out demonic beings being punished in the abyss forever. There seems to be a reasonable possibility that the abyss is the same place as Hades, as in Romans 10:7 for example, where Paul uses the term abyss as meaning the abode of the dead. The abyss in one sense is the place of the dead and therefore all departed spirits, and in another sense is Hades where those outside of God and Christ reside in spirit form before the resurrection as in Luke 16:19-31, and where Satan shall be bound for a time until his final battle with God. Revelation 20:7 explains that after the thousand years, Satan is released and will deceive the nations of Gog and Magog that shall be gathered against God and his followers in the beloved city. But, verse 10 notes the devil is captured and thrown into the lake of fire. Chapter 20 continues as those persons outside of Christ are judged and thrown into the lake of fire. Mounce explains that Gog and Magog in Revelation are symbolic figures that do not represent specific geographic regions. They represent hostile nations from all over the earth. Mounce (1990: 362). Bruce agrees the Gog and Magog are symbolic and represent world powers against God. Bruce (1986: 1625).

Interestingly, in the defeat of the beast and false prophet, the one who sat upon the horse, Christ, brings with him an army, and the beast and false prophet are captured and the Lord kills the rest with a sword from his mouth in Revelation 19:21. In Revelation 20:6 after the capture of Satan, the resurrection of those in Christ is described and they are to rule with Christ for a thousand years. In the battle against Satan himself, it does not specifically state that immortal, resurrected, Old Testament followers of God, and New Testament Christians actually participate in fighting against Satanic forces and unregenerate persons, but fire comes down from heaven and devours those that surround the camp of the saints. This fire from heaven ends the battle, but it is interesting to ponder whether any fighting takes place before this occurring. God being infinite and omnipotent could easily take care of matters himself, but it would be fascinating if certain members of the Kingdom of God with immortal, resurrected bodies were actually allowed, and perhaps encouraged to physically battle the powers of darkness. I can imagine that some Christians would be fascinated by this possibility! I know that I would be. I am not stating that this is likely God’s will in this case, but perhaps in a sense, it would allow those in Christ to physically and spiritually fight against the evil that plagued them throughout their original earthly lives. I would reason it more likely that God simply wins the battle against Satan and his forces on his own, but if before the final battle with Satan, the millennium is an actual amount of time, including perhaps a literal thousand years, I ponder on whether or not resurrected saints would be involved in policing the planet. Those outside of Christ are not judged until after the millennium and so this means that there is a possibility that persons that are not resurrected could share the planet with resurrected saints for a thousand years. Mounce writes that the resurrected saints in the millennium are thought by some to only be former martyrs, but this would mean that most followers of the Biblical God are raised with the unregenerate and from looking at Revelation I do not see this as clearly explained. Mounce (1990: 360). Revelation 20:6 notes that blessed and holy are those that participate in the first resurrection over which the second death has no power and this would seem to describe all Old Testament and New Testament followers of God through the atoning and resurrection work of Christ.

BAUER, W. (1979) A Greek-English Lexicon of the New Testament, Translated by Eric H. Wahlstrom, Chicago, The University of Chicago Press.

BRUCE, F.F. (1986) ‘Revelation’, in F.F. Bruce (gen.ed.), The International Bible Commentary, Grand Rapids, Marshall Pickering/ Zondervan.

ERICKSON, MILLARD (1994) Christian Theology, Grand Rapids, Baker Book House.

GRENZ, STANLEY J. DAVID GURETZKI and CHERITH FEE NORDLING (1999) Pocket Dictionary of Theological Terms, Downers Grove, Ill., InterVarsity Press.

MOUNCE, ROBERT H. (1990) The Book of Revelation, Grand Rapids, William B. Eerdmans Publishing Company.

STRONG, J. (1986) Strong’s Exhaustive Concordance of the Bible, Pickering, Ontario, Welch Publishing Company.

THIESSEN, HENRY C. (1956) Introductory Lectures in Systematic Theology, Grand Rapids, Wm. B. Eerdmans Publishing Company.

Blackberry photos of the neighbourhood:













From Facebook...once again I am no Bob Ross.

The philosophical problem of evil

New Westminster, BC (photo from trekearth.com)

Please note, although this was written in 2003, it is still a major focus of my current secular PhD work.

From MPhil

2. The Philosophical Problem of Evil

McGrath pointed out a weakness with the philosophical discussion and stated his desire to concentrate on a theological remedy to the problem of evil within his work.

Quote:

Many of the theological and philosophical texts I have wrestled with seem to be much more concerned with upholding the integrity of a God who seems to allow suffering, than with saying anything helpful to those who are bewildered and confused by that suffering. I can think of few things less helpful to someone going through pain than a sophisticated theological defence of the integrity of God, or even a gentle romp through the subtle logic of necessary evil.

Now that kind discussion needs to take place. But it happens too often without any consideration of the anguish of those who need comforting and reassuring in the face of their sadness. Suffering is a pastoral and spiritual issue, not just a theological problem. In the book, I have not the slightest intention of presenting myself either as a spokesman or as some kind of defence attorney for God. God is perfectly capable of looking after himself. The real issue is not about defending God’s honour or integrity, but about making sense of our experience. McGrath (1992: 8-9).

McGrath is espousing a viewpoint similar to one that I took with my Graduating Essay at Trinity Western University. The philosophical discussion concerning the problem of evil is beneficial but the theological remedy is often overlooked in theological works since the critics of God and Christianity have, in the past, attacked the notion of the infinite, omnipotent, perfectly holy God who has evil existing within his creation.

For people suffering with the problem of evil, and that includes all human beings, the theological remedy to evil and suffering through Christ must be a vital part of theological apologetics. It can complement the philosophical discussion, and the revelation of God should be considered.

Carl Henry wrote: "Not even theistic arguments can fully vindicate God’s graciousness in the face of human evil if they appeal simply to empirical consideration or to philosophical reasoning devoid of revelational illumination." Henry (1983: 282).

Henri Blocher had the same sentiment but in slightly stronger terms. In his text Evil and the Cross:

The failure of the explanations of evil that we have examined as exposed in our preceding chapters, taking them according to their fundamental types, shows them for what they are, when confronted with experience and when the concepts are analysed. But it is Divine Revelation which reveals truly and with complete certainty. Holy Scripture, the Word of God, the ‘normative norm,’ is the only standard which allows us to distinguish between those insights which agree with it, and those all too human false trails in those systems of thought. Blocher (1994: 84).

Both Henry and Blocher share with McGrath the idea that in the philosophical problem of evil discussion it is not as central to Christianity as the theological remedy provided through Christ’s atoning work. However, I think Blocher’s words are slightly too strong by calling the explanations of the problem of evil a failure. Yes, the philosophical discussion is limited but it deals with issues not solved within the theological remedy. He is correct in that the theological remedy alone provides complete certainty of the end of suffering. That certainty, however, does not deal with some philosophical questions raised, although it could be argued that the answers to those philosophical questions will no longer matter once people do not suffer. Critics, however, need to see that Christianity is philosophically feasible in order to accept the possibility that divine revelation leads to the defeat of the problem of evil.

I think, however, the philosophical discussion needs to be complemented by the theological remedy. I can understand McGrath’s perspective on suffering as in many post-Enlightenment works the faith has been under attack because of the problem of evil. The attacks were of a philosophical nature and thus dealt with so, but ultimately the defence of Christianity comes down to divine revelation. McGrath stated in Iustitia Dei:

The central teaching of the Christian faith is that reconciliation has been effected between and God and sinful man through Jesus Christ, and that this new relation between God and man is a present possibility for those outside the church, and a present actuality for those within its bounds. McGrath (1986: 1).

Since to McGrath this is the central teaching, it makes sense in apologetics featuring the problem of evil, that the work of Jesus Christ in atonement which includes restoration and reconciliation, must be central. He thus thinks discussions on the problem of evil that do not deal with this in strong fashion, are lacking. Suffering was written to comfort those struggling with the problem of evil and to inform them that ultimate victory over suffering will be had through Jesus Christ.

BLOCHER, HENRI. (1994) Evil and the Cross, Translated by David G. Preston, Leicester, Inter-Varsity Press.

HENRY, CARL. (1983) God, Revelation and Authority: Volume 6: God Who Stands and Stays, Waco, Word Books.

McGRATH, ALISTER. (1986) Iustitia Dei, Cambridge, Cambridge University Press.

McGRATH, ALISTER (1992) Bridge-Building, Leicester, Inter-Varsity Press.

McGRATH, ALISTER (1992) Suffering, London, Hodder and Stoughton Limited.


New Westminster, BC (photo from trekearth.com)

The dangers of theological error...

On a British comedy television program in 2004, Jonathan Ross stated that a Muslim extremist suicide bomber was expecting to be taken to heaven where he would be rewarded with 72 virgins.

Instead he was given a 72 year old virgin.

Among some in the radical liberal church my blogs should be as popular as head lice in a hair salon.

I just posted this on Jeff's blog in comments:

Jeff

The New Testament claims Christ is God, for example: John 1, the word, John 8: 58, eternal.

Islam denies this theological point.

New Testament manuscript and partial manuscript evidence supports traditional Christian theology.

There is no evidence of great significant corruption of historical New Testament documents, in regard to content and theology.

Religious movements that claim Christ as a prophet or being sent from God, and yet deny the New Testament in context, lack credibility.



From Scripture Jesus Christ is noted as eternal (John 8:58) and is the Alpha and Omega, the first and the last, the beginning and the end. (Revelation 22:13). Christ is God. Christ's resurrection from the dead and his overall support from historically based Scripture provides him with a huge edge in the credibility department.

Mr. Avatar Adi Da Samraj falsely claims to be the supremely great spiritual being.

A few thoughts

Quotations and my comments in brackets.

- Save the whales. Collect the whole set. (I keep hearing about saving the gay whales, or it is the gays in Wales?)

- Why do psychics have to ask you for your name? (Hint...those ones are phony.)


CD burner for sale.