The Purpose of Prophecy
Chapter 6
Surely the Lord God will do nothing, but he revealeth his secret unto his servants the prophets.
Amos 3:7.
Introduction
God’s Kingdom is on a journey. It began with the calling of Abraham, and it will end in heaven. It began with an earthly Jerusalem, and it end with a heavenly Jerusalem. Because God’s Kingdom is on this journey the Bible and the prophecies are focused on the progression of the Kingdom. This is why the Bible is a record of the successes and the failures of the citizens of the Kingdom – it is the spiritual state of the people that propels the Kingdom forward or backward. This is why the journey of the Kingdom is such a long and difficult one, because the record tells us that the spiritual state of the citizens is a record of failure more than success. However, there is a principle of interpretation that tells us that the journey will ultimately result in victory – this principle is ‘The Principle of Progression’ or ‘The Progressive Nature of the Kingdom of God Principle.’
The Progressive Principle
Jesus told many parables. When he began to tell His parables, He almost always used the same introduction, with these words: “The Kingdom of God is like…” In other words, His parables were about the Kingdom. The purpose of the parables was to focus on two things: the conditions for entry into the Kingdom and/or the progression of the Kingdom. The most obvious example of progression is the parable about the seed growing in secret:
And he said, So is the kingdom of God, as if a man should cast seed into the ground; And should sleep, and rise night and day, and the seed should spring and grow up, he knoweth not how. For the earth bringeth forth fruit of herself; first the blade, then the ear, after that the full corn in the ear. But when the fruit is brought forth, immediately he putteth in the sickle, because the harvest is come. Mk. 4:27-29.
In this parable Jesus is referring to God’s third attempt to achieve the goals for His Kingdom (the first one was the call of Abraham, the second was the return to Jerusalem after the Babylonian captivity). In the parable, the Sower of the seed is Jesus - the field is the world - the seeds are the children of the Kingdom (see Matt. 13:28-37). The growing seed is not physically discernable because it is spiritual growth (see 2 Cor. 3:1-3). The harvest takes place at the end of time, at the second coming of Christ (see Matt. 13:39-43; Rev. 14:12-20). Thus, the parable is telling the story of the beginning of Christ’s Kingdom, the journey of the Kingdom and the destination of the Kingdom.
Introduction
God’s Kingdom is on a journey. It began with the calling of Abraham, and it will end in heaven. It began with an earthly Jerusalem, and it end with a heavenly Jerusalem. Because God’s Kingdom is on this journey the Bible and the prophecies are focused on the progression of the Kingdom. This is why the Bible is a record of the successes and the failures of the citizens of the Kingdom – it is the spiritual state of the people that propels the Kingdom forward or backward. This is why the journey of the Kingdom is such a long and difficult one, because the record tells us that the spiritual state of the citizens is a record of failure more than success. However, there is a principle of interpretation that tells us that the journey will ultimately result in victory – this principle is ‘The Principle of Progression’ or ‘The Progressive Nature of the Kingdom of God Principle.’
The Progressive Principle
Jesus told many parables. When he began to tell His parables, He almost always used the same introduction, with these words: “The Kingdom of God is like…” In other words, His parables were about the Kingdom. The purpose of the parables was to focus on two things: the conditions for entry into the Kingdom and/or the progression of the Kingdom. The most obvious example of progression is the parable about the seed growing in secret:
And he said, So is the kingdom of God, as if a man should cast seed into the ground; And should sleep, and rise night and day, and the seed should spring and grow up, he knoweth not how. For the earth bringeth forth fruit of herself; first the blade, then the ear, after that the full corn in the ear. But when the fruit is brought forth, immediately he putteth in the sickle, because the harvest is come. Mk. 4:27-29.
In this parable Jesus is referring to God’s third attempt to achieve the goals for His Kingdom (the first one was the call of Abraham, the second was the return to Jerusalem after the Babylonian captivity). In the parable, the Sower of the seed is Jesus - the field is the world - the seeds are the children of the Kingdom (see Matt. 13:28-37). The growing seed is not physically discernable because it is spiritual growth (see 2 Cor. 3:1-3). The harvest takes place at the end of time, at the second coming of Christ (see Matt. 13:39-43; Rev. 14:12-20). Thus, the parable is telling the story of the beginning of Christ’s Kingdom, the journey of the Kingdom and the destination of the Kingdom.
The Bible tells the same stories in many varied and different ways. The story of the beginnings, and the journey, and the goals, and the realization of these goals, is without doubt the greatest story told in the Bible. The Bible is saturated with stories about growth and development, told both physically and spiritually. It is not possible to mention all the incidents and evidence, it is only possible to mention the most obvious, such as the abandoned baby that God found, and He nurtured it into adulthood (see Eze. Chapter 16). Jesus and the Bible generally, use many metaphors and illustrations of God’s desire to see growth and development in His Kingdom, such as growing trees and vineyards (see Ps. 1:3; Hosea 14:4-7; Matt. 13:31, 32; 21:28-41). The stories of the faithful are all about growth and development. Invariably they have a difficult beginning, but they overcome the difficulties and emerge victorious, such as: Abraham, Jacob, Joseph, Moses, Jeremiah, Daniel, Jonah, John the Baptist, the twelve disciples, Paul etc. The lives of these prominent Bible characters are all micro-stories of the macro-story, the growth and development of the Kingdom. In addition, there is a wealth of Bible verses exhorting us to overcome sin, change our lives, and be a part of the progression of the Kingdom:
For when for the time ye ought to be teachers, ye have need that one teach you again which be the first principles of the oracles of God; and are become such as have need of milk, and not of strong meat. For every one that useth milk is unskilful in the word of righteousness: for he is a babe. But strong meat belongeth to them that are of full age, even those who by reason of use have their senses exercised to discern both good and evil. Therefore leaving the principles of the doctrine of Christ, let us go on unto perfection; not laying again the foundation of repentance from dead works, and of faith toward God, of the doctrine of baptisms, and of laying on of hands, and of resurrection of the dead, and of eternal judgment. And this will we do, if God permit. Heb. 5:12-14 – 6:1-3.
Not as though I had already attained, either were already perfect: but I follow after, if that I may apprehend that for which also I am apprehended of Christ Jesus. Brethren, I count not myself to have apprehended: but this one thing I do, forgetting those things which are behind, and reaching forth unto those things which are before, I press toward the mark for the prize of the high calling of God in Christ Jesus. Let us therefore, as many as be perfect, be thus minded: and if in anything ye be otherwise minded, God shall reveal even this unto you. Phil. 3:12-15.
And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ: Till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ: That we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive; But speaking the truth in love, may grow up into him in all things, which is the head, even Christ: From whom the whole body fitly joined together and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body unto the edifying of itself in love. Eph. 4:11-16.
Revelation and the Sanctuary
The Old Testament sanctuary service provides us with another example of the progressive nature of God’s Kingdom. When the Old Testament sinner sought God for forgiveness, he had to leave his tent/dwelling place and begin a journey to find God. His journey begins by walking to the sanctuary. Arriving at the sanctuary he was faced with a white wall (the white wall represents righteousness see, Rev. 3:18; 19:8). He had to walk around the white wall until he found the gate (the gate represents the entrance to the narrow road see Matt. 7:13, 14; Lu. 13:24). The gate was covered with a curtain, and the sinner had to part the curtain to enter the courtyard (the curtain represents the flesh/body of Jesus, see Heb. 10:20; Matt. 27:51). The sinner had to bring a sacrifice as an offering for his sin, the finest offering he could bring was a Lamb (the Lamb represents Jesus, see Jn. 1:26, 39; Rev. 5:6). In the courtyard the sinner would meet a priest, the priest would hand the sinner a knife (see Lev. 3:1-8), and the sinner would have to take the life of the Lamb (the shed blood and the death of the Lamb represent the blood and death of Jesus, see Matt. 26:28; Heb. 9:7 -10:29). The Lamb is then laid upon the altar and consumed by fire (the altar in the courtyard represents the cross of Jesus, see James 2:21; Jn. 8:56). At this point the sinner can go home, but the priest continues the journey towards God on the sinner’s behalf (the priest represents Jesus, the mediator between man and God, see, Heb. 7:1-25). The next step on the journey is for the priest to minister the blood, of the sacrifice on the sinner behalf (the ministering of the blood, represents atonement between God and the sinner, see Rom. 5:8-11). The blood is ministered in different ways, sometimes poured out at the base of the altar in the courtyard, sometimes taken into the holy place, into the presence of God and sprinkled before the curtain into the most holy place or placed upon the horns of the altar of incense (see the Book of Leviticus). The fundamental principle in this sanctuary ritual is that the sin is transferred from the sinner to the blood of the sacrifice, from the blood to the altar and the holy place by the priest. In other words, the sin is removed from the sinner and is lodged in the sanctuary in the presence of God. This the plan of salvation in the form of theatre. The people could watch it and participate in it and contemplate what it meant. The same journey is taken in the Book of Revelation.
Just as the sinner in Old Testament times had to begin his path to salvation by walking to the sanctuary, we too, are invited to take the same walk in the Book of Revelation. However, there is one main difference our walk does not stop in the courtyard, we are invited to spiritually walk into the sanctuary itself and spiritually continue the journey to the ultimate end, into the presence of God Himself.
There are four series of sevens in the Book of Revelation: the seven churches, the seven seals, the seven trumpets and the seven last plagues. In the sanctuary there are four furniture items: the seven headed candlestick, the table of showbread, the altar of incense and the ark of the covenant. Each of the series of sevens in Revelation has an introductory scene. Each introductory scene includes one of the pieces of furniture in the sanctuary.
The seven churches are introduced by Jesus walking among the candlesticks. The seven seals are introduced by Jesus sitting on the table of showbread. The seven trumpets are introduced by Jesus standing beside the altar of incense. The seven last plagues are introduced by the ark of the covenant being seen in heaven. As we study the Book of Revelation we are journeying through the sanctuary, we are not only studying Revelation, but we are also studying the role the sanctuary must play in the science of salvation. The journey starts out as a spiritual journey – it ends as a physical journey – in the presence of God.
Revelation and the Festivals
Progression can also be seen in the Jewish Festivals. Just like the sanctuary service the Jewish Festivals were given to the Israelites to teach them about the plan of salvation. And just as the sanctuary rituals were the plan of salvation in the form of theatre, so too are the festivals – the difference being that in the festivals the whole nation participated in the acting out of the plan of salvation.
The Passover Festival marked the beginning of the annual round of festivals - this festival was a prophecy about the death of Christ. After the Lamb was slain and consumed the Wave Sheaf Festival took place in the temple – this festival was a prophecy about the resurrection of Christ. During the Passover week all the participants celebrated the Festival of Unleavened Bread – this festival was a prophecy about the victory over sin that the death and resurrection of Christ achieved and enabled.
The next step, in the progression of the plan of salvation, took place fifty days after Passover – with the keeping of the Festival of Pentecost (pente means 50). This festival was a prophecy about the coming of the Holy Spirit. The Pentecost Festival was fulfilled when the disciples of Jesus were assembled in Jerusalem, fifty days after Passover – and the Holy Spirit was given to them. These four festivals are called the ‘spring festivals.’
There is a long interval between the spring festivals and the remaining three festivals which are called the ‘autumn or fall festivals.’ The spring festivals are about the first coming of Christ and the fall festivals are about the second coming of Christ. The reason why there is a long interval between the spring and fall festivals is, because these festivals are prophecies about the progression of the plan of salvation, and there is a long interval between the first coming of Christ and the second coming of Christ.
Incorporated in this annual round of festivals was the monthly blowing of trumpets. At the beginning of every month the Jews were instructed to blow trumpets. Biblically, trumpets were used to ready the people for major announcements or to warn of approaching life changing events, such as war. Seven trumpets were blown between the beginning of the spring festivals and the beginning of the fall festivals. The message of the trumpets was, “Get ready, get ready, get ready, the second coming of Christ is about to take place.” There is a direct link between these seven trumpets blown in the prophetic festivals and the seven trumpets blown in Revelation. And the reason for the trumpets being blown in Revelation is the same as the original reason, “Get ready, get ready, get ready the second coming of Christ is about to take place.”
The first festival of the fall festivals was the blowing of Trumpets Festival. The monthly blowing of trumpets took place in the temple in Jerusalem. The Festival of Trumpets which announced the beginning of the fall festival season, required that every available trumpet throughout the land was to be blown – the monthly trumpets were rising to a crescendo. In other words, what the monthly trumpets were announcing is now here – “even at the door” (Matt. 24:33). – there was not much time left – and the last movements would be rapid ones.
The most somber event that the trumpets were announcing, the event the trumpets were warning the people to prepare themselves for, was about to take place. Ten days after the Festival of Trumpets was the Day of Atonement Festival. This was judgment day. This was the only day in the annual festivals that the High Priest went into the very presence of God in the most holy place. In the most holy place was the ark of the covenant. In the ark of the covenant was the ten commandments. On top of the ark was the mercy seat. On the day of atonement, the people had heard the trumpets, and they prepared themselves and assembled around the sanctuary – the whole nation stood between the ten commandments and the mercy seat – awaiting the judgment of God. There was deathly silence, because as long as the people could hear the tinkling of the bells on the hem of the high priest’s robes, they knew that he was still alive – if he came out of the most holy place unscathed, they knew they had passed the test.
Five days after Atonement the Festival of Tabernacles was celebrated. This was the most joyful festival of them all – because the people had passed the test, and they were judged worthy to continue as God’s people. During the Festival of Tabernacles, the people were instructed to leave their homes and erect temporary homes and have a religious holiday. The Festival of Tabernacles is the last of the annual festivals – indicating the end of the plan of salvation had come – the Kingdom of God had arrived at its destination. The Festival of Tabernacles is a prophecy about God’s people temporarily living in heaven, having a religious holiday, for one thousand years, before returning to the original home – the earth made new.
The progressive nature of the festivals is very much a part of the Book of Revelation. However, the focus in Revelation is on the fall festivals – this is because Revelation does not begin with Passover. John has come to the end of his life when he was given his visions, from which he wrote the Book of Revelation – this occurred approximately seventy years after the death and resurrection of Jesus. In other words all the spring festivals had already been fulfilled, they were already in the past. Therefore, Revelation is focused on the prophetic fulfilment of the fall festivals, on the festivals of trumpets, atonement and tabernacles.
The Timeline
The timeline (already discussed in the previous chapter) is yet another way to express the notion that the Kingdom of God is on a journey. At the approximate time of 14445AD, God called the Israelite nation out of Egypt to begin the work of preparing the world for the arrival of the Messiah. In the first instance He gave them a broad timeline (all the Messianic prophecies), for the arrival of the Messiah. However, as the time drew near for the arrival of the Messiah, God gave His people a more specific definitive timeline (see Dan. 9:23-27). God is dealing with the second coming of Christ, in the same manner as the first arrival of Christ. All the followers of Jesus, all those who are praying for His return, all those who are preaching His return have been given timelines – a broad one and a more specific definitive one.
Jesus gave us the broad timeline when His disciples came to Him and said to Him tell us about your second coming and the end of the world. (see Matt. 14:1-3). Jesus obliged by delivering what is now known as His ‘signs of the times’ sermon. In this sermon Jesus gave a list of broad signs that would occur before His coming and some specific signs, such as stars falling from the sky. Towards the end of His sermon, He asked a question:
Who then is a faithful and wise servant, whom his lord hath made ruler over his household, to give them meat in due season? Matt. 24:45.
In other words, who are the faithful servants who know where God’s people are on the timeline – who are the faithful servants who know at what stage the Kingdom is at, on its journey to its destination? The way Jesus asks this question is indicating doubt that ‘the faithful servants would be abundant and working hard in the Lord’s vineyard. This conclusion is confirmed because Jesus goes on to describe the ‘servants’ in terms of ten virgins. All ten virgins were waiting for the second coming of Christ - five of the servants were wise and five were foolish – but they were all sleeping. In other words, even the ‘wise servants’ were not paying attention to the timeline, and the progress of the Kingdom – and the people where not being fed “the meat in due season” – ‘the present truth’ was not being preached.
The Book of Revelation is the specific definitive timeline. God gave the Israelites a specific timeline of 490 years to prepare the world for the first coming of Christ. We have been given a specific timeline approaching 2000 years to prepare the world for the second coming of Christ. When Jesus started His ministry the first thing he said was, “the time is fulfilled” – (Mk. 1:15) – He was referring to the timeline. In other words, the time had come on the timeline for specific things to happen, and in this case, it was “the kingdom of God is at hand: repent ye, and believe the gospel.” The Book of Revelation begins in the same manner:
The Revelation of Jesus Christ, which God gave unto him, to shew unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John. Rev. 1:1.
In other words, Jesus is telling John that it is time to know ‘the signs of the times’ of His coming, in more specific and definitive detail. This purpose for the prophecy is reiterated in the prophecy and at the end of the prophecy (see Rev. 1:19; 4:1; 22:6-10). In addition, there are blessings attached to the study of the prophecy and ‘keeping’ the words of the prophecy at the beginning of the prophecy and at the end of the prophecy:
Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein… Rev. 1:3.
Behold, I come quickly: blessed is he that keepeth the sayings of this book. Rev. 22:7.
Daniel was told to seal up his book, and that it would not be opened until the time of the end. However, this does not apply to the Book of Revelation, John is specifically told not to seal up the book and the reason why he is told not to seal up the book is because the time is at hand:
And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. Rev. 22:10.
Therefore, the purpose of the Book of Revelation is to give the people of God and the people of the world a countdown to the second coming of Jesus. The Israelites were given a countdown of 490 years. We have been given a countdown of 2000 years and counting. In all probability, we have been given so much more time compared to the Israelites, because this time, it is not just a case of the coming of Christ, but the destruction of the world. The stone will strike the feet of the image, and this present world will be gone forever.
Conclusion
Jesus came to earth, to do the will of the Father (see (Ps. 40:6-8; Jn. 5:30; Lu. 22:42). Jesus is our example, just as Jesus did the will of the Father, we too, need to do the will of the Father (see Matt. 7:21.23, Eph. 6:6; Phil. 2:12. 13). One of the primary ways, that God informs us about His will, is through prophecy:
Surely the Lord God will do nothing, but he revealeth his secret unto his servants the prophets. Amos 3:7.
Therefore, God’s people need to pay attention to ‘the signs of the times’ - Jesus said to the Pharisees:
O ye hypocrites, ye can discern the face of the sky; but can ye not discern the signs of the times? Matt. 16:3.
The arrival of the Messiah was not discerned by the leaders of Israel, because they were not able to recognize, the fulfillment of prophecy. It would appear, that the only people who could discern ‘the signs of the times’ were people from outside of the nation of Israel – the wise men from the east (see Matt. 2:1, 2).
Prophecy has been given to us so that God’s people can discern ‘the signs of the times’ – we need to be the modern day ‘wise men from the east.’ God has laid down a series of ‘milestones’ in the prophecies – His Kingdom progresses from milestone to milestone. As each milestone is reached God’s people are supposed to understand and proclaim what the milestone is and what it portends. If no recognizable milestones are reached during the lifetime of a generation, then that generation needs to preach the milestones reached in the past – and ‘blow the trumpet’ about the milestones of the future. One commentator describes why the history of the kingdom should always be forefront in our thoughts:
We have nothing to fear for the future, except as we shall forget the way the Lord has led us, and his teaching in our history. Ellen White, Testimonies for the Church, vol. 9, p. 10.
If we remember why God gave us the prophecies – if we see and experience the prophecies fulfilled - our faith in the future prophecies being fulfilled will grow - therefore, our confidence to share what we know should also grow. God has always called His people to be ‘the watchmen on the walls of Zion’ (with trumpets in their hands ready to blow). God has called His people to be ‘the salt of the earth’ – ‘the light of the world’ – ‘the army with banners’ – ‘the faithful and wise servants’ – these are all references to the same people – the people of God who understand the progress of the Kingdom, and are willing to, “Cry aloud and spare not lift up thy voice like a trumpet…” (Isa. 58:1).
For when for the time ye ought to be teachers, ye have need that one teach you again which be the first principles of the oracles of God; and are become such as have need of milk, and not of strong meat. For every one that useth milk is unskilful in the word of righteousness: for he is a babe. But strong meat belongeth to them that are of full age, even those who by reason of use have their senses exercised to discern both good and evil. Therefore leaving the principles of the doctrine of Christ, let us go on unto perfection; not laying again the foundation of repentance from dead works, and of faith toward God, of the doctrine of baptisms, and of laying on of hands, and of resurrection of the dead, and of eternal judgment. And this will we do, if God permit. Heb. 5:12-14 – 6:1-3.
Not as though I had already attained, either were already perfect: but I follow after, if that I may apprehend that for which also I am apprehended of Christ Jesus. Brethren, I count not myself to have apprehended: but this one thing I do, forgetting those things which are behind, and reaching forth unto those things which are before, I press toward the mark for the prize of the high calling of God in Christ Jesus. Let us therefore, as many as be perfect, be thus minded: and if in anything ye be otherwise minded, God shall reveal even this unto you. Phil. 3:12-15.
And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ: Till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ: That we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive; But speaking the truth in love, may grow up into him in all things, which is the head, even Christ: From whom the whole body fitly joined together and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body unto the edifying of itself in love. Eph. 4:11-16.
Revelation and the Sanctuary
The Old Testament sanctuary service provides us with another example of the progressive nature of God’s Kingdom. When the Old Testament sinner sought God for forgiveness, he had to leave his tent/dwelling place and begin a journey to find God. His journey begins by walking to the sanctuary. Arriving at the sanctuary he was faced with a white wall (the white wall represents righteousness see, Rev. 3:18; 19:8). He had to walk around the white wall until he found the gate (the gate represents the entrance to the narrow road see Matt. 7:13, 14; Lu. 13:24). The gate was covered with a curtain, and the sinner had to part the curtain to enter the courtyard (the curtain represents the flesh/body of Jesus, see Heb. 10:20; Matt. 27:51). The sinner had to bring a sacrifice as an offering for his sin, the finest offering he could bring was a Lamb (the Lamb represents Jesus, see Jn. 1:26, 39; Rev. 5:6). In the courtyard the sinner would meet a priest, the priest would hand the sinner a knife (see Lev. 3:1-8), and the sinner would have to take the life of the Lamb (the shed blood and the death of the Lamb represent the blood and death of Jesus, see Matt. 26:28; Heb. 9:7 -10:29). The Lamb is then laid upon the altar and consumed by fire (the altar in the courtyard represents the cross of Jesus, see James 2:21; Jn. 8:56). At this point the sinner can go home, but the priest continues the journey towards God on the sinner’s behalf (the priest represents Jesus, the mediator between man and God, see, Heb. 7:1-25). The next step on the journey is for the priest to minister the blood, of the sacrifice on the sinner behalf (the ministering of the blood, represents atonement between God and the sinner, see Rom. 5:8-11). The blood is ministered in different ways, sometimes poured out at the base of the altar in the courtyard, sometimes taken into the holy place, into the presence of God and sprinkled before the curtain into the most holy place or placed upon the horns of the altar of incense (see the Book of Leviticus). The fundamental principle in this sanctuary ritual is that the sin is transferred from the sinner to the blood of the sacrifice, from the blood to the altar and the holy place by the priest. In other words, the sin is removed from the sinner and is lodged in the sanctuary in the presence of God. This the plan of salvation in the form of theatre. The people could watch it and participate in it and contemplate what it meant. The same journey is taken in the Book of Revelation.
Just as the sinner in Old Testament times had to begin his path to salvation by walking to the sanctuary, we too, are invited to take the same walk in the Book of Revelation. However, there is one main difference our walk does not stop in the courtyard, we are invited to spiritually walk into the sanctuary itself and spiritually continue the journey to the ultimate end, into the presence of God Himself.
There are four series of sevens in the Book of Revelation: the seven churches, the seven seals, the seven trumpets and the seven last plagues. In the sanctuary there are four furniture items: the seven headed candlestick, the table of showbread, the altar of incense and the ark of the covenant. Each of the series of sevens in Revelation has an introductory scene. Each introductory scene includes one of the pieces of furniture in the sanctuary.
The seven churches are introduced by Jesus walking among the candlesticks. The seven seals are introduced by Jesus sitting on the table of showbread. The seven trumpets are introduced by Jesus standing beside the altar of incense. The seven last plagues are introduced by the ark of the covenant being seen in heaven. As we study the Book of Revelation we are journeying through the sanctuary, we are not only studying Revelation, but we are also studying the role the sanctuary must play in the science of salvation. The journey starts out as a spiritual journey – it ends as a physical journey – in the presence of God.
Revelation and the Festivals
Progression can also be seen in the Jewish Festivals. Just like the sanctuary service the Jewish Festivals were given to the Israelites to teach them about the plan of salvation. And just as the sanctuary rituals were the plan of salvation in the form of theatre, so too are the festivals – the difference being that in the festivals the whole nation participated in the acting out of the plan of salvation.
The Passover Festival marked the beginning of the annual round of festivals - this festival was a prophecy about the death of Christ. After the Lamb was slain and consumed the Wave Sheaf Festival took place in the temple – this festival was a prophecy about the resurrection of Christ. During the Passover week all the participants celebrated the Festival of Unleavened Bread – this festival was a prophecy about the victory over sin that the death and resurrection of Christ achieved and enabled.
The next step, in the progression of the plan of salvation, took place fifty days after Passover – with the keeping of the Festival of Pentecost (pente means 50). This festival was a prophecy about the coming of the Holy Spirit. The Pentecost Festival was fulfilled when the disciples of Jesus were assembled in Jerusalem, fifty days after Passover – and the Holy Spirit was given to them. These four festivals are called the ‘spring festivals.’
There is a long interval between the spring festivals and the remaining three festivals which are called the ‘autumn or fall festivals.’ The spring festivals are about the first coming of Christ and the fall festivals are about the second coming of Christ. The reason why there is a long interval between the spring and fall festivals is, because these festivals are prophecies about the progression of the plan of salvation, and there is a long interval between the first coming of Christ and the second coming of Christ.
Incorporated in this annual round of festivals was the monthly blowing of trumpets. At the beginning of every month the Jews were instructed to blow trumpets. Biblically, trumpets were used to ready the people for major announcements or to warn of approaching life changing events, such as war. Seven trumpets were blown between the beginning of the spring festivals and the beginning of the fall festivals. The message of the trumpets was, “Get ready, get ready, get ready, the second coming of Christ is about to take place.” There is a direct link between these seven trumpets blown in the prophetic festivals and the seven trumpets blown in Revelation. And the reason for the trumpets being blown in Revelation is the same as the original reason, “Get ready, get ready, get ready the second coming of Christ is about to take place.”
The first festival of the fall festivals was the blowing of Trumpets Festival. The monthly blowing of trumpets took place in the temple in Jerusalem. The Festival of Trumpets which announced the beginning of the fall festival season, required that every available trumpet throughout the land was to be blown – the monthly trumpets were rising to a crescendo. In other words, what the monthly trumpets were announcing is now here – “even at the door” (Matt. 24:33). – there was not much time left – and the last movements would be rapid ones.
The most somber event that the trumpets were announcing, the event the trumpets were warning the people to prepare themselves for, was about to take place. Ten days after the Festival of Trumpets was the Day of Atonement Festival. This was judgment day. This was the only day in the annual festivals that the High Priest went into the very presence of God in the most holy place. In the most holy place was the ark of the covenant. In the ark of the covenant was the ten commandments. On top of the ark was the mercy seat. On the day of atonement, the people had heard the trumpets, and they prepared themselves and assembled around the sanctuary – the whole nation stood between the ten commandments and the mercy seat – awaiting the judgment of God. There was deathly silence, because as long as the people could hear the tinkling of the bells on the hem of the high priest’s robes, they knew that he was still alive – if he came out of the most holy place unscathed, they knew they had passed the test.
Five days after Atonement the Festival of Tabernacles was celebrated. This was the most joyful festival of them all – because the people had passed the test, and they were judged worthy to continue as God’s people. During the Festival of Tabernacles, the people were instructed to leave their homes and erect temporary homes and have a religious holiday. The Festival of Tabernacles is the last of the annual festivals – indicating the end of the plan of salvation had come – the Kingdom of God had arrived at its destination. The Festival of Tabernacles is a prophecy about God’s people temporarily living in heaven, having a religious holiday, for one thousand years, before returning to the original home – the earth made new.
The progressive nature of the festivals is very much a part of the Book of Revelation. However, the focus in Revelation is on the fall festivals – this is because Revelation does not begin with Passover. John has come to the end of his life when he was given his visions, from which he wrote the Book of Revelation – this occurred approximately seventy years after the death and resurrection of Jesus. In other words all the spring festivals had already been fulfilled, they were already in the past. Therefore, Revelation is focused on the prophetic fulfilment of the fall festivals, on the festivals of trumpets, atonement and tabernacles.
The Timeline
The timeline (already discussed in the previous chapter) is yet another way to express the notion that the Kingdom of God is on a journey. At the approximate time of 14445AD, God called the Israelite nation out of Egypt to begin the work of preparing the world for the arrival of the Messiah. In the first instance He gave them a broad timeline (all the Messianic prophecies), for the arrival of the Messiah. However, as the time drew near for the arrival of the Messiah, God gave His people a more specific definitive timeline (see Dan. 9:23-27). God is dealing with the second coming of Christ, in the same manner as the first arrival of Christ. All the followers of Jesus, all those who are praying for His return, all those who are preaching His return have been given timelines – a broad one and a more specific definitive one.
Jesus gave us the broad timeline when His disciples came to Him and said to Him tell us about your second coming and the end of the world. (see Matt. 14:1-3). Jesus obliged by delivering what is now known as His ‘signs of the times’ sermon. In this sermon Jesus gave a list of broad signs that would occur before His coming and some specific signs, such as stars falling from the sky. Towards the end of His sermon, He asked a question:
Who then is a faithful and wise servant, whom his lord hath made ruler over his household, to give them meat in due season? Matt. 24:45.
In other words, who are the faithful servants who know where God’s people are on the timeline – who are the faithful servants who know at what stage the Kingdom is at, on its journey to its destination? The way Jesus asks this question is indicating doubt that ‘the faithful servants would be abundant and working hard in the Lord’s vineyard. This conclusion is confirmed because Jesus goes on to describe the ‘servants’ in terms of ten virgins. All ten virgins were waiting for the second coming of Christ - five of the servants were wise and five were foolish – but they were all sleeping. In other words, even the ‘wise servants’ were not paying attention to the timeline, and the progress of the Kingdom – and the people where not being fed “the meat in due season” – ‘the present truth’ was not being preached.
The Book of Revelation is the specific definitive timeline. God gave the Israelites a specific timeline of 490 years to prepare the world for the first coming of Christ. We have been given a specific timeline approaching 2000 years to prepare the world for the second coming of Christ. When Jesus started His ministry the first thing he said was, “the time is fulfilled” – (Mk. 1:15) – He was referring to the timeline. In other words, the time had come on the timeline for specific things to happen, and in this case, it was “the kingdom of God is at hand: repent ye, and believe the gospel.” The Book of Revelation begins in the same manner:
The Revelation of Jesus Christ, which God gave unto him, to shew unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John. Rev. 1:1.
In other words, Jesus is telling John that it is time to know ‘the signs of the times’ of His coming, in more specific and definitive detail. This purpose for the prophecy is reiterated in the prophecy and at the end of the prophecy (see Rev. 1:19; 4:1; 22:6-10). In addition, there are blessings attached to the study of the prophecy and ‘keeping’ the words of the prophecy at the beginning of the prophecy and at the end of the prophecy:
Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein… Rev. 1:3.
Behold, I come quickly: blessed is he that keepeth the sayings of this book. Rev. 22:7.
Daniel was told to seal up his book, and that it would not be opened until the time of the end. However, this does not apply to the Book of Revelation, John is specifically told not to seal up the book and the reason why he is told not to seal up the book is because the time is at hand:
And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. Rev. 22:10.
Therefore, the purpose of the Book of Revelation is to give the people of God and the people of the world a countdown to the second coming of Jesus. The Israelites were given a countdown of 490 years. We have been given a countdown of 2000 years and counting. In all probability, we have been given so much more time compared to the Israelites, because this time, it is not just a case of the coming of Christ, but the destruction of the world. The stone will strike the feet of the image, and this present world will be gone forever.
Conclusion
Jesus came to earth, to do the will of the Father (see (Ps. 40:6-8; Jn. 5:30; Lu. 22:42). Jesus is our example, just as Jesus did the will of the Father, we too, need to do the will of the Father (see Matt. 7:21.23, Eph. 6:6; Phil. 2:12. 13). One of the primary ways, that God informs us about His will, is through prophecy:
Surely the Lord God will do nothing, but he revealeth his secret unto his servants the prophets. Amos 3:7.
Therefore, God’s people need to pay attention to ‘the signs of the times’ - Jesus said to the Pharisees:
O ye hypocrites, ye can discern the face of the sky; but can ye not discern the signs of the times? Matt. 16:3.
The arrival of the Messiah was not discerned by the leaders of Israel, because they were not able to recognize, the fulfillment of prophecy. It would appear, that the only people who could discern ‘the signs of the times’ were people from outside of the nation of Israel – the wise men from the east (see Matt. 2:1, 2).
Prophecy has been given to us so that God’s people can discern ‘the signs of the times’ – we need to be the modern day ‘wise men from the east.’ God has laid down a series of ‘milestones’ in the prophecies – His Kingdom progresses from milestone to milestone. As each milestone is reached God’s people are supposed to understand and proclaim what the milestone is and what it portends. If no recognizable milestones are reached during the lifetime of a generation, then that generation needs to preach the milestones reached in the past – and ‘blow the trumpet’ about the milestones of the future. One commentator describes why the history of the kingdom should always be forefront in our thoughts:
We have nothing to fear for the future, except as we shall forget the way the Lord has led us, and his teaching in our history. Ellen White, Testimonies for the Church, vol. 9, p. 10.
If we remember why God gave us the prophecies – if we see and experience the prophecies fulfilled - our faith in the future prophecies being fulfilled will grow - therefore, our confidence to share what we know should also grow. God has always called His people to be ‘the watchmen on the walls of Zion’ (with trumpets in their hands ready to blow). God has called His people to be ‘the salt of the earth’ – ‘the light of the world’ – ‘the army with banners’ – ‘the faithful and wise servants’ – these are all references to the same people – the people of God who understand the progress of the Kingdom, and are willing to, “Cry aloud and spare not lift up thy voice like a trumpet…” (Isa. 58:1).
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