Friday, November 27

Luke 21:5-9: The original remarks of the Apostles, which prompted this prophecy, were inspired by Herod’s fairly recent renovation of the Temple (cf. John 2:20). According to Flavius Josephus (Antiquities, 15.11.3), “the Temple was constructed of hard, white stones, each of which was about 25 cubits in length, 8 in height, and 12 in depth.” That is to say, the walls of this mountain of marble, towering 450 feet above the Kidron Valley, were 12 cubits, roughly 15 feet, thick! The various buildings of the Temple complex were colonnaded and elaborately adorned. Its surface area covered about one-sixth of the old city. The Roman historian Tacitus described it as “a temple of immense wealth.” (Histories 5.8). It was because of the Temple that Josephus remarked, “he that has not seen Jerusalem in her splendor has never in his life seen a desirable city. He who has not seen the Temple has never in his life seen a glorious edifice.”

Revelation 7:9-17: Beginning with an “amen” by which they respond to the acclamation of the saints in verse 10, the angels now join their voices in the praise of God (verse 11).

In John’s perspective, this vision is simultaneously past, present, and future. Inasmuch as the vision already contains fulfillment, its verbal tense is past. The “great tribulation,” moreover, has already started (for it is simultaneous with the “last times”), and therefore the present verbal tense, the ongoing perspective, is likewise proper. But inasmuch as there are still events to come (quickly!), John’s view is also directed toward the future.

One of the elders clarifies for the seer the identity of those clad in white robes (6:11; 7:9). They have already passed through the great tribulation, he tells John (verse 14; cf. Daniel 12:1; Mark 13:19), a description suggesting that the great tribulation, at least from their perspective, is already past. Yet, that tribulation itself will not be narrated until 13:7-10.

They are called “martyrs,” but this designation should be interpreted in a broader theological perspective that regards the call to martyrdom as implicit in the very nature of baptism. Indeed, from earliest times the white robe has been associated with baptism, that rite by which believers are washed in the blood of the Lamb. Christians do not receive their white robes in heaven; on the contrary, they will not even be admitted to heaven unless they are already wearing those white robes (22:14). To wear the white robe means to live “in the blood” (Romans 3:25; 5:9; 1 Corinthians 11:25; Ephesians 1:7; 2:13; Colossians 1:20; Hebrews 9:14; 1 Peter 1:2,19; 1 John 1:7).

The true servants of God, moreover, are engaged in His unceasing worship (verse 15; 21:5; 22:5); thus, they share already in the life of heaven. In the final two verses of this chapter the verbs return to the future tense, indicating that there still remains an unfulfilled history through which God’s servants must pass. The image also shifts from the Lamb to the Shepherd, both images being essential to a complete Christology.

Saturday, November 28

Luke 21:10-19: remarks of the Apostles, which prompted this prophecy, were inspired by Herod’s fairly recent renovation of the Temple (cf. John 2:20). According to Flavius Josephus (Antiquities, 15.11.3), “the Temple was constructed of hard, white stones, each of which was about 25 cubits in length, 8 in height, and 12 in depth.” That is to say, the walls of this mountain of marble, towering 450 feet above the Kidron Valley, were 12 cubits, roughly 15 feet, thick! The various buildings of the Temple complex were colonnaded and elaborately adorned. Its surface area covered about one-sixth of the old city. The Roman historian Tacitus described it as “a temple of immense wealth.” (Histories 5.8). It was because of the Temple that Josephus remarked, “he that has not seen Jerusalem in her splendor has never in his life seen a desirable city. He who has not seen the Temple has never in his life seen a glorious edifice.”

Revelation 8:1-13: The immediate response to the opening of the seventh seal is silence in heaven for thirty minutes (verse 1), while the angels with the seven trumpets prepare themselves (verses 2,6), and the throne room is ritually incensed (verse 3). The silence that accompanies the incensing provides a time for prayers to be offered, the ascending of which is symbolized in the rising incense smoke (cf. Luke 1:9-10; Exodus 30:1-9). In the temple ritual of Israel, it is likely that thirty minutes was required for the priest to make the rounds of the temple with his censer, though it sometimes took longer (cf. Luke 1:21).

We should also observe here that the altar of incense is the only altar in heaven (6:9; 9:13; 14:18; 16:7); there is no altar of holocausts in heaven because the purpose of that altar in Israel’s ancient temple was fulfilled by the Cross, where the definitive Sacrifice was offered for the sins of the world.

The trumpets, moreover, will be sounded by the seven “angels of the Presence” (cf. Tobit 12:15; Luke 1:19). The trumpets themselves are best understood in two points of reference: First, there were seven trumpets sounded in the procession around the walls of Jericho in Joshua 6. It is useful to bear in mind that the Ark of the Covenant was borne at the end of that procession, after the seven trumpets. Similarly, at the end of the sounding of the seventh trumpet in the Book of Revelation, the Ark of the Covenant will once again appear (cf. 11:15,19).

The blowing of the seven trumpets parallels the opening of the seven seals in several close particulars. Thus, the first four trumpets form a unified whole (verses 7-12), as did the first four seals (6:1-8). As in the case of the fifth and sixth seals (6:9-17), the fifth and sixth trumpets will be expressed in a longer and separate narrative (9:1-21). Finally, a pair of visions will precede the sounding of the seventh trumpet (10:1—11:14), as another pair preceded the opening of the seventh seal (7:1-17).

In addition, by introducing various plagues upon the earth, the seven trumpets find another extensive parallel in the seven bowls of plague that will follow them. Finally, let us note that the plagues visited on the earth at the sounding of the trumpets, like the plagues visited on Egypt, do not touch those who, having been sealed, belong to God.

Sunday, November 29

Luke 21:20-24: Comparing this text to its parallels in Mark 13:14-20 and Matthew 24:15-22, we observe that Luke’s description of the siege and fall of Jerusalem is portrayed simply an historical event that is to come. It seems to be the case that Luke (unlike Mark) was written after the fall of Jerusalem and the destruction of the Temple in A.D. 70. The end of the world, however, had not accompanied that event. Consequently, in Luke the Lord’s prophecy of this event is plainly spoken, and simply as a matter of fact. It is not loaded with eschatological significance, not regarded as an immediate harbinger of the final times.

We note in particular Luke’s omission of the Abomination of Desolation (cf. Mark 13:14; Daniel 9:27; 12:11; 1 Maccabees 1:57).??When the invading Roman legions arrive to besiege the city, flight is the only rational response, because Jerusalem will offer no protection to those who remain there (verses 21-22). As a point of history, before the siege was established, the Christians in Jerusalem fled eastward across the Jordan to Pella (Eusebius of Caesarea, Ecclesiastical History 3.5.3). Warned by Jesus’ prophecy of the city’s fall, they did not stay around to defend it.

Indeed, they felt no special loyalty to the very city that had rejected the Messiah, certainly that a level of loyalty that would prompt them to stay and defend the place against a doom they knew to be inevitable. That decision of the Jerusalem Christians, which separated them from so many of their countrymen, doubtless contributed to the further alienation of Christians and Jews.

How much time will elapse between the destruction of Jerusalem and the end of the world? Only God knows, and Holy Scripture discourages believers from speculating on the point. However long this period endures, the time must be spent in evangelizing the world, “until the times of the nations has been fulfilled.”

Revelation 9:1-12: The first four trumpets produced plagues that resembled the seventh, first, and ninth plagues of Egypt (Exodus 9:22-26; 7:20-21; 10:21). These plagues, prompted by the trumpets, affect only the physical and astrophysical world, not human beings—at least not directly. The final three, described by the heavenly eagle as “woes,” afflict mankind directly (8:13).

The image of a fallen star already appeared in 8:10-11. Now another star falls in response to the fifth trumpet (verse 1; cf. Isaiah 14:12-20). This star opens the bottomless pit, from which arises a hellish smoke (verse 2; cf. 8:12) that contrasts with the incense smoke of prayer. The abyss represents existence without the worship of God — the theological term for which is “hell.” As John watches, a massive swarm of locusts takes form within that hellish cloud (verse 3), reminiscent of Egypt’s eighth plague (Exodus 10:12-15). Unlike those former locusts, however, these locusts attack men themselves, not plant life (verse 4). Their activity is limited to five months, which is roughly the normal life span of locusts.

Monday, November 30

Psalms 78 (Greek & Latin 77): This psalm, which is a kind of poetic summary of the Books of Exodus, Numbers, Deuteronomy, and even some of Joshua, Judges, and 1 Samuel, concentrates on the Chosen People’s constant infidelity and rebellion, but especially during the desert pilgrimage: “But they sinned even more against Him by rebelling against the Most High in the wilderness. . . . How often they provoked Him in the wilderness and grieved Him in the desert! Yes, again and again they tempted God, and limited the Holy One of Israel. They did not remember His power: The day when He redeemed them from the enemy.”

Just as the early Christians saw the Passover and other events associated with the Exodus of the Old Testament as types and foreshadowings of the salvation brought by Jesus (cf. 1 Cor. 5:7; John 19: 36, etc.), so they interpreted the forty years of the Israelites’ wandering in the desert as representing their own pilgrimage to the true Promised Land. Thus, the passage through the Red Sea became a symbol of Baptism, the miraculous manna was a foreshadowing of the Eucharist, and so forth. In particular did they regard the various temptations experienced by the Israelites in the desert as typical of the sorts of temptations to be faced by Christians. This deep Christian persuasion of the true significance of the desert pilgrimage serves to make the Books of Exodus and Numbers necessary and very useful reading for serious Christians.

In the New Testament there are two fairly lengthy passages illustrating this approach to the Israelites’ desert pilgrimage. One is found in 1 Corinthians 10:1–13. In this text the Apostle Paul begins by indicating the sacramental meanings of certain components in the Exodus story: “All our fathers were under the cloud, all passed through the sea, all were baptized into Moses in the cloud and in the sea, all ate the same spiritual food, and all drank the same spiritual drink” (vv. 1–4). The Apostle’s chief interest, however, is moral; by way of warning to the Corinthians he points to the sins and failures of the Israelites in the desert: “Now these things became our examples, to the intent that we should not lust after evil things as they also lusted. And do not become idolaters as were some of them. . . Nor let us commit sexual immorality, as some of them did, . . . nor let us tempt Christ, as some of them also tempted, . . . nor complain, as some of them also complained” (vv. 6–10). For Saint Paul the entire story of the Israelites in the desert is a great moral lesson for Christians: “Now all these things happened to them as examples, and they were written for our admonition, upon whom the ends of the ages have come” (v. 11).

The second New Testament text illustrating this theme is even longer, filling chapters 3 and 4 of Hebrews. The author of this book was much struck by the fact that almost none of those who had departed from Egypt actually arrived in the Promised Land. And why? Because of unbelief, disobedience, and rebellion in the desert: “For who, having heard, rebelled? Indeed, was it not all who came out of Egypt, led by Moses? Now with whom was He angry forty years? Was it not with those who sinned, whose corpses fell in the wilderness?” (3:16, 17). Here, as in 1 Corinthians, the story of the desert pilgrimage is remembered as a moral warning for those in Christ.

Tuesday, December 1

Luke 21:25-28: Having treated of the downfall of Jerusalem without attaching to it a note of eschatological immediacy, Luke now turns to speak of the Lord’s return, when “until the times of the nations has been fulfilled” (verse 24).??The assertion that Jesus Christ is the meaning of history implies that he it is who will bring history to a close.

The Lord’s return at the end of time is so integral and necessary a part of the Christian faith that the First Council of Nicaea, in 325, enshrined it in the Nicene Creed. ??We observe that the language of verses 25-26 draws heavily from the biblical prophets (cf. Isaiah 13:9-10; 34:4; Jeremiah 4:23-26; Amos 8:9; Micah 1:3-4).

The expression “your redemption is nigh” (verse 28) is found only in Luke. Indeed, among the four gospels the Greek word for redemption, apolytrosis, is found only in this place. Luke, often a companion of Paul in his travels, had doubtless heard the Apostle to the Gentiles use this word many times (cf. Romans 3:24; 8:23; 1 Corinthians 1:30; Ephesians 1:7,14; 4:30; Colossians 1:14).

The root meaning of this verb, “buying back,” is a metaphor that should not be pushed as a precise description. In the Bible it does not convey a legal or commercial sense. When God redeemed Israel out of Egypt, for instance, He did not pay a price to Pharaoh; on the contrary, He hit Pharaoh with a series of disasters. Similarly, when Jesus redeems us from the power of Satan, there is no legal or mercantile transaction, as though Jesus paid a price to Satan for our release. On the contrary, the victorious Jesus descended into the realm of death, conquering Satan and taking the spoils of him.?? In the present context in Luke, we may note, redemption refers to our deliverance at the return of Christ at the end of time; in the writings of the Apostle Paul that final redemption is more often called salvation (soteria).

Revelation 9:13-21: To the citizens of the Roman Empire the Euphrates River was a symbol analogous to the “Iron Curtain” of the Cold War era, that is, a border beyond which the enemy world lay massively in menace (verse 14). The enemy in their case was the Parthian army, whose most memorable feature was its cavalry of archers. Guiding their mounts with their knees, and thus leaving both hands free, those fearsome Parthian horsemen could shoot arrows very quickly in all directions, including to the rear. This is perhaps the point of reference for John’s image of horses that bite with both their mouths and their tails (verse 19). By such means, says John, God will further chastise those who persecute His people.

Many details of this vision evoked by the sixth trumpet have striking parallels in Ezekiel 38-39. Fierce as it was, however, the Parthian army was never as fearsome as that described by John (verses 17-18). This is the army of hell, whose immense reserves are superior to all merely human forces. The number given by John, “two hundred million” (verse 16), would certainly constitute the largest army ever assembled. To gain something of its magnitude, we may bear in mind that Alexander the Great captured everything from the Danube to the Indus with an army of a hundred thousand.

Wednesday, December 2

Luke 21:29-33: Throughout the era of the Church there will be times when the fig tree will appear to have died. Nothing looks deader than a fig tree in the wintertime. We may see in the harsh conditions of winter an image of the many persecutions and hardships that the persevering community of Christ must endure until the spring of His return.

One thinks, in this connection, of the condition of the Christian Church behind the Iron Curtain for so many decades, in such places as Russia and Poland. From the outside it certainly appeared to be, in not dead, at least near death. As soon as the Iron Curtain was brought down, however, immediately the new buds appear. The tree had been alive all along.

About the year 252, an African Christian bishop, Cyprian of Carthage wrote with respect to these verses, “the Lord had foretold that these things would happen. Instructing with the voice of His foreknowledge, teaching, preparing, and strengthening the people of His Church unto all endurance of things that lay in the future. He foretold and declared that wars, famines, earthquakes, and plagues in each place. And lest an unexpected and new fear of evils should overtake us, He earlier warned us that in the final times adversities would grow more and more (De Mortalitate 2).

The nearness (eggys) of the spring (verse 30) symbolizes the nearness (eggys) of the Kingdom of God (verse 31). This is identical to the nearness (eggizei) of our redemption (verse 28). ??Until then, the Lord’s disciples are to cling to His words. These words will remain steadfast, even if everything else passes away (verse 33).??In speaking of the words of Christ in this fashion, Luke takes up again his own final verse of the explanation of the parable of the sower: “But that on the good ground are they, which in a noble and good heart, having heard the word, keep it, and bring forth fruit with patience” (8:15). That Lukan emphasis on purity of heart comes here again in verse 34 (compare 8:14).

Revelation 10:1-11: John is struck by the angel’s numinous character, at once bright and obscure. The angel’s body is clothed in a cloud, reminiscent of the cloud of the divine presence during ancient Israel’s desert journey and the cloud associated with the tabernacle of the divine presence. The face of the angel, on the other hand, has the luminosity of the sun. Nonetheless, the very fierceness of his countenance is tempered by the rainbow arching over his head, a reminder of the eternal covenant between God and creation in Genesis 9. The angel’s legs are pillars of fire, an image also reminiscent of the Exodus. His voice is like the roaring of a lion (verse 3), which is echoed by the seven thunders from Psalm 29 (Greek and Latin 28).

With one foot on the earth, one foot on the sea, and his hand into the air, the angel touches, as it were, all three aspects of physical creation: solid, liquid, and gas (verse 5). Moreover, all three of these components are mentioned in his oath (verse 6; Exodus 20:4,11), in which he swears that God’s secret purpose (to mysterion) in history will not be delayed of fulfillment.

Thursday, December 3

Luke 21:34-38: Luke 21:34-38: This section, proper to Luke, bears notable affinity to the teaching of the Apostle Paul. For example, the exhortation to avoid excessive drinking and eating, lest we be overtaken suddenly by the events of the final times (verses 34-36) is very reminiscent of 1 Thessalonians 1:1-10.?? The stress on constant prayer (verse 36) is, of course, very typical of Luke (cf. 18:1). ??Verse 36, which contains the last of Jesus’ public teaching in Luke, calls forth ideas contained in the beginning of Jesus’ public teaching. For instance, it speaks of endurance for the sake of the returning Son of Man (cf. 6:20-23; 9:26). ??Verses 37-38, which prepare immediately for the account of the Lord’s Passion, portray Him as teaching each day in the Temple, beginning early (orthrizen), after spending the night in prayer on the Mount of Olives. It was, Luke will tell us (22:39), the “custom” of Jesus to pray there during the night. This pattern is also found in John 8:1-2.

Revelation 11:1-6: The literary background of John’s vision of the two witnesses is Zechariah 4:1-3,11-14, where the prophet has in mind the anointed ruler Zerubbabel and the anointed priest Jeshua, the two men who preserved the worship in God’s house. Those two figures represented royalty (for Zerubbabel was a descendent of David) and priesthood (for Jeshua was a descendent of Aaron), which are two essential aspects of the life in Christ (cf. Revelation 1:6; 5:10).

“Two” witnesses are required, of course, this being the minimum number required in order “to make the case” (Deuteronomy 19:15). But the two witnesses in this chapter of Revelation are the heirs, not only to Zerubbabel and Jeshua, but also to Moses and Elijah. It was the first of these who afflicted Egypt with plagues, and the second who closed up heaven for three and a half years (cf. Luke 4:25; James 5:17). This is John’s way of asserting that the Christian Church, in her royal priesthood, continues also the prophetic war against false gods. She will destroy God’s enemies by fire (verse 5), as did Moses (Numbers 16:35) and Elijah (2 Kings 1:9-12).

In our reading of the Book of Revelation thus far we have encountered the Danielic expression, “a time, times, and half a time” (Daniel 12:7). If we substitute the word “year” for “time,” the meaning of the expression is clear: “three and a half years,” or forty-two months, or (following the Hebrew calendar of thirty days per month) twelve-hundred and sixty days. In the Book of Daniel this was the length of time during which the Jerusalem temple was violated by Antiochus Epiphanes IV (Daniel 9:27).

Similarly here in Revelation it is the symbolic length of time of severe trial and the apparent triumph of evil (verses 2-3; 12:6; 13:5). John’s contemporaries must also have been struck by the fact that the Roman siege of Jerusalem also lasted three and a half years, from A.D. 67-70. In the present chapter this length of time refers to the persecution of the Christian Church, of which Jerusalem’s temple was a type and foreshadowing.

Friday, December 4

Luke 22:1-6: Although Luke agrees with Mark and Matthew placing the events of Holy Week in the context of the Passover, he is less precise than the others with placing those events on particular days. Thus, for instance, we are not told here on what day the Sanhedrin met to plot the death of Jesus (contrast Luke here with Mark and Matthew). ??Writing for Gentiles, Luke is not careful to distinguish Passover from the Feast of the Unleavened Bread, which immediately follows it. In this respect he resembles Josephus (Antiquities 3.10.5), who was also writing for Gentile readers.

In addition Luke does not specify how Judas was to betray Christ to His enemies, nor does he indicate how much money Judas was to receive for doing so. Luke explains the entire episode by saying that Satan entered into Judas (verse 4; John 13:2,27; cf. 1 Corinthians 2:8). In Luke it is apparent that the Passion is a battle between Jesus and Satan.??In this respect the Passion in Luke takes up where the early Temptations scene left off. At that time, we recall, after Jesus had resisted all of Satan’s blandishments, Luke remarked that Satan left Him “for a while” (4:13). The “while” is over. Now Satan returns in dead earnest.

Revelation 11:7-14: When the monster from the abyss kills these two servants of God (verse 7), the forces of evil seem to have triumphed (verse 10), but they will be carried up to heaven, again like Moses (Josephus, Antiquities 4.8.48) and Elijah (2 Kings 2:11), because the victorious Lamb has the final word.

With respect to the prophets Moses and Elijah, whose outlines appear in this vision as symbolic representations, we know that the “return” of both men was expected by John’s contemporaries (cf. John 1:21; Mark 6:15; 8:20). Both men did “return” at our Lord’s transfiguration; indeed, in Mark 9 and Matthew 17, the question of the return of Elijah is precisely the point of the conversation that immediately follows the transfiguration.

When the two witnesses ascend into heaven (verse 12), one tenth of the city falls (verse 13), the city in question still being “Sodom and Egypt, where also our Lord was crucified” (verse 8). This one tenth of the city, calculated as seven thousand souls, is literally a tithe of the city’s population. Thus, the number of those who perish is a sort of direct reversal of the seven thousand who were saved in Elijah’s remnant (1 Kings 19:18).

Thus ends the second woe, which is the sixth trumpet (verse 14). The first six trumpets were warning blasts, whereas the seventh will be a kind of fanfare (verse 15).