Gehenna in Bible Prophecy

Hell in Bible Prophecy

Gehenna in Bible Prophecy:

Unraveling the Mysteries of the Valley of Hinnom

Introduction

Gehenna, a term with deep biblical significance, is shrouded in mystery and often misunderstood. This valley, also known as the Valley of Hinnom, plays a fundamental role in biblical prophecy. This document explores the diverse aspects of Gehenna in the context of the Bible, its connection to the Valley of Josaphat, and its role in prophetic events.

Historical Significance of Gehenna

The concept of Gehenna is often linked to passages in the New Testament, particularly in the teachings of Jesus. However, its origins can be traced back to the Hebrew Bible, where it is connected to the Valley of Hinnom (Joshua 15:8 Joshua 18:16). This valley surrounded ancient Jerusalem from the west and southwest (Nehemiah 2:13; Nehemiah 11:30), and it plays an important role in the prophetic account.

In ancient times, the Valley of Hinnom held a dark reputation as a place of idolatrous practices, including child sacrifices to pagan deities like Moloch (2 Kings 23:10 - 2 Chronicles 28:3 2 Chronicles 33:6 ). In the book of Jeremiah, Gehenna is associated with the valley where Judah's apostate kings offered sacrifices to false gods (Jeremiah 7:31).

Hebrews 10:27 - Facing Judgment after Resurrection

Hebrews 10:27 serves as a foundational verse, stating, "Just as man is destined to die once, and after that to face judgment." However, it's important to clarify that we do not face judgment immediately after death, as indicated in Hebrews 11:39-40 and 1 Thessalonians 4:13-18. Instead, judgment follows after the Resurrection of the Dead, underscoring the importance of the Resurrection. Not everyone will experience resurrection; only those responsible for their actions will face judgment.

Sheol and the Immortality of the Soul

The concept of Gehenna is closely tied to the understanding of Sheol or Hades in the Bible. Sheol is often translated as "the grave" and is a place where the souls of the deceased reside. The Bible does not support the idea of an immortal soul; instead, it teaches that souls can die. The idea that Sheol or Hades represents the grave is affirmed by verses like Ezekiel 18:4, Psalm 146:3-4, and Ecclesiastes 3:18-21; Ecclesiastes 9:5-10, indicating that the soul is not immortal. This aligns with the belief that resurrection is necessary for judgment.

Souls Destroyed in Gehenna

In Matthew 10:28, the passage emphasizes that one should not fear those who can only harm the physical body but rather fear the One who can bring destruction to both the body and the soul in Gehenna. This statement challenges the notion of the immortal soul, as it implies that both the soul and body can be destroyed in the same place, namely, Gehenna, which was historically a garbage dump outside Jerusalem. The Greek word "psuchē," often translated as "soul" in this context, can also be understood as "life." When examined alongside passages like Matthew 16:25, where "psuchē" is translated as "life," the context suggests that "life" may be a more appropriate interpretation for "soul" in Matthew 10:28. This passage strongly asserts that the soul is not inherently immortal but can unquestionably face destruction.

It is worth noting that the Greek word "(Strong's 622. apollumi,)" translated as "destroy" in Matthew 10:28, carries the meaning of "destroy utterly" rather than merely afflicting or tormenting. This word is consistently used in the Bible to signify complete destruction, with no implication of ongoing torment. If we were to replace "life" with "immortal soul" in this passage, it would indeed lead to a conflicting and contradictory interpretation. Instead, the passage seems to convey a clear and emphatic message that the soul, like the body, is mortal and subject to destruction in Gehenna.

Psalm 49 - Emphasizing Knowledge and Understanding

Psalm 49:20 emphasizes the importance of knowledge and understanding in relation to accountability. It likens those who lack understanding to beasts that perish, highlighting the role of knowledge in bearing responsibility for the truth. This understanding is also reflected in Isaiah 26:14, which speaks of the deceased not rising, emphasizing the mortal nature of human souls. In the context of the judgment seat of Christ and Gehenna, having the knowledge of God's truth and living by it is essential for accountability.

Daniel 12 - Resurrection and Judgment

The key passage in understanding the resurrection and judgment associated with Gehenna is Daniel 12. It mentions, "Many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt." The word "many" implies that not all will be resurrected, but a select group. This indicates that not everyone will be resurrected, and the judgment will differentiate between the righteous and the wicked

The Marriage Feast of the Lamb and the Judgment Seat of Christ

The events associated with the judgment seat of Christ and the marriage feast of the Lamb are crucial elements of end-time prophecies. The judgment seat is where individuals are evaluated for their actions and receive their rewards. The marriage feast of the Lamb follows the judgment seat, signifying the moment when individuals are made immortal. These events are often viewed as occurring alongside the great tribulation and the time of Jacob's trouble.

The Great Tribulation and the Time of Jacob's Trouble

Matthew 24:21 and Jeremiah 30:7 are frequently cited in bible prophecy discussions. The Great Tribulation is described as a period of intense suffering and testing for humanity. The time of Jacob's trouble is associated with the distress faced by the Jewish people. These tribulations are believed to lead to the War of Armageddon, which is expected to have global consequences

Gehenna in the Hebrew Scriptures 

Jeremiah's accounts in Chapter 7, Verse 31 and Chapter 19, Verses 11-13 both describe moments of divine disapproval and foretell the eventual devastation of Jerusalem. The verses in Jeremiah 19:2-6 prophetically address the ruin brought by the Babylonians and later by the Romans in 70 AD.

However, looking ahead to the last days, once the echoes of past sieges and the consequences of divine judgment and earthquakes have transformed the very landscape, the whole of the valley, including the areas where lifeless bodies and ashes were once discarded, stretching as far as the brook Kidron, up to the corner of the Horse Gate on the eastern side, will be wholly consecrated to Yahweh, as described in Jeremiah 31:40. This foresees a remarkable transformation and divine sanctification of this historically significant place

The Evolution of Gehenna: From Historical Valley to Prophetic Symbol

Gehenna, with its historical roots in the Old Testament as the Valley of Hinnom, has evolved into a significant concept in the prophetic teachings of Jesus and end-time prophecies. It serves as a potent symbol of divine judgment, both in its historical context as a place of punishment and in its future role as a literal site of judgment. Also, Gehenna carries deep symbolic meanings, one crucial aspect is its representation of the second death. In contrast to the concept of an immortal soul, the term "second death" signifies complete annihilation, representing an irreversible and everlasting termination of life, rather than a mere separation from God. This theological perspective underscores the gravity of the consequences for those who face Gehenna's judgment in the age to come, emphasizing the finality of the sentence.

Gehenna in the Gospels

When Jesus mentioned Gehenna, He was clearly referring to a physical place of judgment. This clarity is particularly evident in the context of the Gospels, where the term Gehenna consistently points to the actual Valley of Hinnom. Furthermore, in Matthew 23:36 and 24:34, Jesus foretold that "all these things will come upon this generation." The term "generation" here incorporates those living in the first century AD and also those dwelling in the last days. This prediction is intimately tied to the judgment prophecies outlined in Matthew 23-24, Mark 13, and Luke 21, which ultimately found their fulfilment in the cataclysmic events of 70 AD, resulting in the destruction of Jerusalem and the Pharisees in the 1st century AD.

The historical records, notably those of Josephus, align with Jesus' warnings. They describe how the Roman army discarded the dead bodies of the people into the valleys surrounding the city. Jesus' prophecy, particularly in Luke 21:20-24, accurately depicted the encircling of Jerusalem by foreign armies, its eventual trampling by Gentiles, and the devastating outcome. These events, therefore, foreshadow the impending and tragic downfall of Jerusalem, a vision also prophesied in Zechariah chapter 14:1,2, which is yet to come to pass in the future.

Nevertheless, these occurrences of Gehenna are not limited to the past but hold prophetic significance for the future. They shed light on the understanding that Gehenna is not merely a place for the disposal of corpses but a significant site of future judgment and punishment for the wicked. Jesus consistently contrasts entering the kingdom of heaven, which represents new life in the future earthly kingdom of God, with entering Gehenna. This contrast supports the interpretation that Gehenna represents divine end-time judgments

Jesus' stern warning to the scribes and Pharisees serves as a prophetic message with implications extending far beyond their time. It is relevant not only to those particular religious leaders of ancient Israel but also to the antitype church leaders of today, as described in the book of Revelation. In Revelation 13, they are symbolized by the Beast, the False Prophet, and the image of the Beast. The fate of these individuals, representing those who lead people astray and engage in falsehood, is a clear reminder of the ongoing relevance of Jesus' warning.

In Revelation 19:19-21, a vision unfolds that holds striking parallels to Jesus' teachings regarding Gehenna. The lake of fire described here is unmistakably Gehenna. As it is foretold, judgment is coming upon these deceivers, and they, too, will be cast into the lake of fire, which is Gehenna. The combination of these biblical references from the Gospels to the book of Revelation underscores that Gehenna is not a concept bound by historical context alone. Instead, it signifies a future judgment, the second death, which is eternal and represents a total obliteration of existence. This prophetic dimension highlights Gehenna's significance for both the past and the future, as a place of ultimate judgment and punishment, in the age to come.

In summary, when we survey all instances of Jesus discussing Gehenna, it becomes evident that He did not teach Gehenna as a realm of unending torment. Instead, He employed language from the Old Testament that primarily referred to temporal punishment and judgment. While the Valley of Hinnom was indeed a real place, recognized by the Jews in Jerusalem as a site of wicked actions and a rubbish dump, Jesus elevated Gehenna's significance. His frequent contrasting of Gehenna with the promise of new life in the earthly kingdom of God indicates that He saw Gehenna as a destination associated with forthcoming judgment and punishment. This understanding extends beyond the historical events of 70 AD, pointing to a profound latter-day fulfilment where Gehenna serves as a place of final reckoning and divine justice. It remains, emphatically, not merely symbolic but a real place of judgment and punishment with profound implications for the future.

Mathew 13 "The Parable of the Wheat and Tares: A Latter-Day Application to the Second Coming and Judgment"

The parable of the wheat and tares, found in Matthew 13:24-30, has several elements that strongly suggest a latter-day application, particularly in the context of the second coming and judgment. Here are some of the key points:

The Harvest: The reference to "the harvest" (Matthew 13:39) is a figure used in other passages concerning the Lord's return, such as Isaiah 18:4-5, Joel 3:13, Mark 4:29, and Revelation 14:15. This suggests a connection to the events of the second coming.

The End of the Age: The mention of "the end of the Age" (Matthew 13:39) aligns with the concept of the end times and the return of Christ.

Angels Gathering the Responsible: The idea of angels gathering the responsible (Matthew 13:39-40) is also repeated in Matthew 25:31-33 in the context of the second coming, further supporting a latter-day application.

A Furnace of Fire (Gehenna): The reference to "a furnace of fire" (Matthew 13:42), which is associated with 'Gehenna,' aligns with the concept of judgment and the fate of the wicked.

Wailing and Gnashing of Teeth: The phrase "wailing and gnashing of teeth" (Matthew 13:42) is used in other passages concerning the fate of the rejected at the judgment seat (Matthew 8:12, 22:13, 24:51, 25:30). This connects the parable to the judgment of the wicked.


The Righteous Shining Forth: The statement "Then shall the righteous shine forth as the sun in the kingdom of their father" (Matthew 13:43) appears to fit more sensibly with the second coming than with the events of A.D. 70.

The Valley of Josaphat and Armageddon

Joel 3:12-14 Let the nations be wakened and come up to the valley (Ge) of Jehoshaphat (Yahweh Judges, Don): for there will I sit to judge all the nations round about. Put ye in the sickle, for the harvest is ripe: come, get you down; for the press is full, the fats overflow; for their wickedness is great. Multitudes, multitudes in the valley of decision (threshing Arma): for the day of Yahweh is near in the valley of decision (threshing Arma).

The Valley of Hinnom, enveloping the Old City of Jerusalem and the nearby Mount Zion from the west and south, converges with the Kidron Valley, forming two principal valleys encircling Ancient Jerusalem. This geographical configuration holds particular significance in end-time prophecies, particularly in connection with the Valley of Jehoshaphat. The Valley of Jehoshaphat, as mentioned in the book of Joel, emerges as a site of ultimate judgment. In this valley, God is said to gather the nations and execute judgment on behalf of Israel.

This prophetic landscape bears relevance to the broader concept of Armageddon. By breaking down the word "Armageddon" into its constituent Hebrew components, we arrive at a deeper understanding. "Arma" means a heap of sheaves typically found on a threshing floor, while "Ge" means a valley, and "Don" means judgment. This linguistic deconstruction allows us to draw connections to other prophetic passages. For instance, consider Joel 3, where we encounter the notion of a valley of judgment, or "Ge," known as the Valley of Jehoshaphat, meaning "God Judges" or "Don." It is in this valley that the nations are summoned for judgment on a grand scale. As the passage suggests, multitudes gather in the valley of decision, linked to the term "Arma," which has connotations of threshing and separating the righteous from the wicked.

This concept of judgment in the Valley of Jehoshaphat as articulated in the book of Joel resonates with the end-time prophecies presented in Revelation 16:14-17. Here, the Valley of Jehoshaphat, intertwined with the idea of Armageddon, takes on a profound significance. It becomes the stage upon which Jesus, accompanied by immortal believers, emerges for the final judgment following the resurrection. This biblical imagery further underscores the interconnectedness of these end-time events, where the Valley of Jehoshaphat represents the ultimate place of judgment for the nations, mirroring the thematic elements found in the term "Armageddon." In this union of geography and prophecy, we discern a vivid portrayal of final judgment and divine justice.

The imagery in Revelation continues as it describes the final battle and its outcome. In Revelation 19:20, the beast and the false prophet are captured and thrown into the fiery lake of burning sulfur. This lake of fire is often associated with Gehenna. However, it is essential to note that this is not necessarily depicting eternal punishment but rather the concept of everlasting destruction. The fire's eternal nature signifies its consuming power until nothing remains.

Ezekiel 38:14-23 and Zechariah 14:3,4 - Prophetic Earthquake and Sulfur

Ezekiel 38 and Zechariah 14:3,4 provide a vivid portrayal of apocalyptic events, including a monumental earthquake, hailstorms, and the consumption of sulfur. These cataclysmic phenomena are intrinsically linked to the final judgment and end-time prophecies.

Zechariah 14:3,4

These verses introduce a momentous return, with "Yahweh of Armies" (Christ and the immortalized true believers) confronting a city held captive by the Gentiles. His feet will firmly stand upon the Mount of Olives, situated to the east of the Holy City, initiating a "great earthquake" that cleaves the Mount of Olives from east to west. Notably, Jerusalem will not only be elevated in a metaphorical sense but will also be physically raised up (v 10), attaining supremacy over all other "mountains." This transformation mirrors other prophetic passages like Isaiah 2:2-4 and Psalms 48:2.

Joel 3 reinforces the notion of seismic upheaval in this critical time, as "Yahweh will roar from Zion and thunder from Jerusalem; the earth and the sky will tremble." Nevertheless, amid these cosmic tremors, the Lord stands as a refuge and stronghold for His people, particularly Israel (v 16).

Ezekiel 38

In the context of Ezekiel 38, the divine wrath unleashed by the impending earthquake extends not only to Israel but primarily targets the enemies of Israel, spearheaded by "Gog." When Gog launches an assault on the land of Israel, the Lord Yahweh's fiery wrath is kindled, leading to a great earthquake. This seismic convulsion will encompass not only the land of Israel but will reverberate throughout the earth. Every living creature, from the fish in the sea to the birds in the sky, will quiver in awe of the divine presence. The mountains will be upturned, cliffs will crumble, and walls will crumble to the ground, signifying a monumental upheaval (Eze 38:18-20).

The Mountain Shall Remove 

The earthquake, a recurring theme in awe-inspiring manifestations of God throughout biblical and historical records Exo 19:18; Jdg 5:4; Psa 77:18; 114:4; Isa 2:10-22; Jer 4:24; Eze 38:20; Joe 3:16; Amo 9:1,5; Zec 14:4; Rev 6:12; 11:19; 16:18., signifies a transformation akin to the geography at Shechem. Here, the adjacent mountains of Ebal and Gerizim flank a deep east-west valley, where Joshua assembled God's people to receive blessings and cursings (Jos 8:33,34).

Scientific Evidence

Scientifically, the seismic activity in the region, particularly around Israel and its neighbouring territories, is predominantly attributed to the active Dead Sea fault system. Historical and archaeological records indicate a recurrence interval of approximately 102 to 103 years for earthquakes of varying magnitudes (M 6 and 7). The geological evidence further supports the prophecy of a substantial earthquake in the region.

Gehenna as a Literal Volcanic Lake of Fire

In light of the seismic activity in the region and the biblical accounts of cataclysmic events, some have posited the intriguing possibility that Gehenna may be a literal volcanic lake of fire. This interpretation aligns with the volcanic activity along the northern segments of the Dead Sea Transform, mainly attributed to magma migration towards the surface. While this hypothesis is speculative, it underscores the profound connections between biblical prophecy and the geological phenomena that have shaped the landscape, providing a unique perspective on the apocalyptic significance of the region.

Everlasting Destruction:

The Bible contains verses that speak of the consequences for those who worship the beast and its image or receive its mark. While it mentions torment and eternal fire (Rev 14:9-11), it's essential to understand that this is not describing eternal punishment.

The fire is said to be eternal in the sense that it consumes until nothing remains, signifying everlasting destruction, rather than eternal suffering.

The connection between Matthew 25:41 and Isaiah 33:14 further reinforces the idea of unquenchable fire as a symbol of divine judgment.

Age-Abiding Fire and Gehenna:

Matthew 25 speaks of an "age-abiding fire" prepared for the devil and his angels. This concept aligns with the idea of Gehenna as a place of destruction. The notion of age-abiding fire during the millennium is also mentioned in Revelation 14:11, reinforcing the idea of a destructive, rather than eternal, punishment.

The End-Time Significance of Gehenna and Hamon-Gog

Introduction

The Scriptures abound with prophecies about the end times, often portraying the final judgment in cataclysmic terms. Within these end-time prophecies, two distinct locations hold particular significance: Gehenna and Hamon-Gog. This document delves into their prophetic roles, their geographical distinctions, and their connection to the final battle during the war of Armageddon.

Gehenna: The Volcanic Lake of Fire

Gehenna, historically associated with the Valley of Hinnom surrounding Jerusalem, takes on a profound prophetical significance. It is no longer merely a site of past acts of wickedness and a rubbish dump. Instead, the Scriptures indicate that Gehenna will become a literal volcanic lake of fire, manifesting during the war of Armageddon.

The Prophecy: Ezekiel 38:14-23 and Zechariah 14:1-5

Ezekiel 38 and Zechariah 14 deliver a vivid prophecy of the cataclysmic events surrounding the final battle of Armageddon. It is foretold that a great earthquake will shake the earth, heralding the presence of Christ and the immortal true Believers. This seismic upheaval will lead to the opening of the volcanic lake of fire, transforming Gehenna into a place of divine, apocalyptic judgment and punishment. This event is intrinsically linked to the final judgment as the forces of evil face their ultimate reckoning.

The Destruction of Gog and the False Prophet

In the midst of this apocalyptic battle, the beast (symbolizing Gog, often associated with Russia) and the false prophet (representing the Pope) meet their demise as they are cast into Gehenna. The biblical account, Revelation 19:19-21, clearly depicts their fate. The lake of fire, burning with brimstone, serves as the instrument of their destruction. However, their armies symbolized as "the rest," are met with a different fate – they are slain with the sword, echoing the prophecy of Ezekiel 38:21, where every man's sword will be against his brother.

The armies of Gog, the multitudes, depicted as "the rest," will retreat eastward, only to be destroyed by fire from the sky, as foretold in Ezekiel 38:22. The divine judgment upon them will include plague, bloodshed, torrents of rain, hailstones, and burning sulfur, impacting not only Gog but also the many nations accompanying him.

In Ezekiel 39:11, it is prophesied that Gog will be given a place for burial in Israel, specifically in the Valley of the Travelers, east of the sea. This location, named the Valley of Hamon-Gog, signifies the multitudes of Gog. It becomes the burial site for Gog and his vast multitude, marking the culmination of their judgment and punishment.

Gehenna versus Hamon-Gog

It is essential to recognize the distinction between Gehenna and Hamon-Gog. Gehenna is the apocalyptic volcanic lake of fire associated with the earth-shattering events of Armageddon, whereas Hamon-Gog is a geographical location located to the east of the Dead Sea in Jordan. In Ezekiel 39:9-16, Hamon-Gog is referred to as the "Valley of the multitudes of Gog." This is the place where the army of Gog will be buried after their defeat. It is not the same as Gehenna, which serves as a place of divine judgment.

The term "Hamon-Gog" in Ezekiel 39:11 carries significant meaning, with its roots in the Hebrew word "Hamon," which indeed denotes "multitudes." This interpretation is further substantiated when we examine its usage in Joel 3:12-14, specifically in the phrase "multitudes in the valley of decision." The Hebrew word "Hamon" is associated with a multitude or an abundance of people, emphasizing the vast numbers assembled in a particular context.

In Joel 3:12-14 (Strongs H1995), the term "multitudes" is rendered from the Hebrew word "Hamon" (Strongs H1995). In this context, it describes the vast numbers of people gathered in the valley of decision, underscoring its connotation of numerous individuals assembled for a significant event.

By drawing a parallel between the use of "Hamon" in Joel 3:12-14 and its presence in Ezekiel 39:11, we can affirm that "Hamon-Gog" signifies the multitudes associated with Gog. This interpretation reinforces the notion that the term is linked to the idea of numerous individuals participating in a momentous event, aligning with the broader themes of divine judgment and eschatological significance found in the book of Ezekiel.

The Geological Evidence

Scientifically, the seismic activity in the region, particularly around Israel and its neighbouring territories, is attributed to the active Dead Sea fault system. Historical and archaeological records suggest the recurrence of earthquakes, aligning with the prophetic accounts. The geological evidence supports the concept of Gehenna as a literal volcanic lake of fire. The volcanic fields along the Dead Sea fault zone could potentially become active again after the great earthquake prophesied in Ezekiel 38 and Zechariah 14.

Jeremiah 31:40: The Ultimate Destiny of Gehenna

Jeremiah 31:40 alludes to the ultimate destiny of Gehenna. It states that the whole valley where dead bodies and ashes are thrown will be holy to the Lord. This prophecy underscores that Gehenna, once a symbol of punishment and destruction, will be transformed into a place of holiness in the age to come.

Conclusion

In the tapestry of end-time prophecies, Gehenna emerges as a powerful symbol of divine judgment. Its transformation into a literal volcanic lake of fire during the cataclysmic events of Armageddon emphasizes its role as a place of punishment for the forces of evil. This concept echoes the distinction between the fate of the wicked and the destiny of the righteous.

Gehenna and Hamon-Gog stand as geographical and prophetic markers, reminding humanity of the consequences of disobedience and the significance of divine judgment. While Gehenna symbolizes the judgment for those who reject the Gospel of the Lord Jesus Christ, Hamon-Gog represents the fate of those who know not God. Both categories face everlasting destruction from the presence of the Lord, as described in 2 Thessalonians 1:8-9. These prophetic events transcend mere historical accounts and illuminate the eternal consequences of one's choices.

Understanding the Second Death and the Symbolism of the Lake of Fire

The concept of the "second death" stands in stark contrast to the notion of an immortal soul, signifying total annihilation and representing an irreversible and everlasting termination of life. This understanding challenges the traditional belief in an eternal separation from God and offers a different perspective on the fate of the wicked. To delve deeper into this theological perspective, it is essential to explore the symbolism associated with the "lake of fire" in the book of Revelation.

The book of Revelation, with its vivid and symbolic imagery, contains references to the "lake of fire" in chapters 20 and 21. These references are accompanied by explanations that shed light on the nature of the "lake of fire" and its connection to the "second death." In Revelation 20:14 and 21:8, the association between the "lake of fire" and the "second death" is made explicit. This connection is crucial in understanding the symbolic nature of the lake of fire.

If one were to interpret the "lake of fire" as a literal ocean of fire in which creatures were to live in eternal torment, the accompanying explanations would be redundant. The very fact that these explanations are provided underscores the symbolic character of the lake of fire. It is in line with other explanations found in the book of Revelation, where various symbols are clarified. For instance, the woman represents the great city (Revelation 17:18), the seven heads symbolize seven mountains (Revelation 17:9), and the seven candlesticks represent the seven churches (Revelation 1:20).

Additionally, the objects associated with the "lake of fire" in the Book of Revelation further emphasize its symbolic nature. These objects include a personage on horseback with a sword in his mouth, a garment stained with blood, a beast, a false prophet, and an image. These symbols are clearly not meant to be taken literally but rather as hieroglyphs conveying deep and meaningful messages. The highly intricate and fantastical imagery in the book of Revelation is intended to convey spiritual truths, not descriptions of literal events or places.

This interpretation is further reinforced when we consider the depiction of the devil cast into the "lake of fire" (Revelation 20:10). The devil is portrayed as a red dragon with seven heads and ten horns. It is evident that this imagery has political and symbolic significance, as is affirmed by the interpretation provided in Revelation 17:3, 9-18, where kings, governments, and people are symbolically represented. Therefore, it is inconsistent to claim a literal interpretation for the fiery fluid into which this symbolic monster is cast, considering the symbolic nature of the imagery itself.

The "lake of fire" symbolizes the judgments of God, which lead to the destruction of the kingdoms of men and, consequently, to the experience of the "second death" by the rejected at the judgment seat. This "second death" is attended by shame, indignation, anguish, and wrath, and it signifies the permanent and irreversible termination of life. It is not a state of eternal torment but a state of eternal oblivion.

The mention of the "second death" also appears in other parts of the Bible, such as Mark 16:2, where it is mentioned that "he that believeth not shall be condemned." While this verse does not provide explicit details about the nature of this condemnation, other passages, such as Galatians 6:8, Romans 6:23, and Romans 8:13, inform us that it is corruption and death. The "second death" is called so because it is the second time that individuals experience death, having already experienced physical death.

Furthermore, Revelation 20:13-15 describes those who are not found written in the Lamb's book of life as being cast into the "lake of fire." However, this casting into the "lake of fire" is not to be understood literally. It is, like the other symbols in the book of Revelation, a symbolic representation of the "second death." This "second death" is the fate of the wicked, and it signifies their total annihilation.

Revelation 21:8 reinforces this perspective by stating that all liars have their part in the "lake of fire, which is the second death." The use of the adjective "second" in "second death" is not meant to imply a sequential order but rather emphasizes the finality and completeness of this death. It is the death that comes as the ultimate consequence of sin, which has been inherited from Adam.

In summary, the concept of the "second death" and the symbolism of the "lake of fire" challenge traditional beliefs in the immortality of the soul and eternal torment. Instead, they point to a theological perspective that emphasizes the complete annihilation of the wicked, signifying an irreversible and everlasting termination of life. This interpretation is rooted in the symbolic nature of the imagery in the book of Revelation and aligns with the broader biblical context that links sin to death and destruction.

Chapter 7: The Beasts of Daniel 7

Chapter 7: The Beasts of Daniel 7

The four metals of the image of Daniel 2, followed as they were by the feet and ten toes part of iron and clay, are matched by the four beasts of Daniel 7, culminating in the beast with ten horns, which is also destroyed by the second coming of Christ. It is emphasized that Nebuchadnezzar 'saw' the image, or literally, he had a vision of it (Dan. 2:26,31,34,41,43,45). The same word is used in Daniel 7 of how now Daniel 'saw' or 'had a vision of' the four beasts (Dan. 7:1,2,4,6,7,9,11,13,21). The Daniel 7 vision or 'seeing' was perhaps from God's perspective, Heaven's view of the same realities which Nebuchadnezzar saw from an earthly perspective.
 

The empires of Daniel 2 dominate the earth. The Hebrew eretz can refer either to the entire planet, or to the land- the land promised to Abraham, the land of Israel, from the Euphrates to the river of Egypt. The dominion of the four beasts is therefore over the same area. Daniel saw the beasts arising out of the great sea. This could be a reference to the laver, which is also called a 'sea' (1 Kings 7:23-26,39). This was a huge circular bowl for washing which was set upon 12 bronze oxen, representing the 12 tribes of Israel. They were arranged in four groups of three, facing north, south, east and west, in imitation of the camp of Israel in the wilderness. The beasts therefore arise out of the territory promised to the twelve tribes of Israel.

Rev. 17:15 interprets waters or seas as "peoples". The beasts therefore arise out of the peoples who are to be found in the land of the 12 tribes of Israel. The interpretation is confirmed by the words of the Angel in Dan. 7:17, who says that the four beasts who arise out of the sea are four king[dom]s which "shall arise out of the earth / land".


Dan. 7:21,22 speak of how the "saints" will be persecuted by the beast, and then "the saints" will 'possess the Kingdom'. The "saints" are Israel, the same Hebrew word is used in Ex. 19:5 to describe them as a holy or saintly nation, a nation of saints, sanctified ones. If we understand the Kingdom as primarily the land promised to Abraham's seed for them to 'possess', then this makes sense. That land will be dominated and trodden down by the beast, and then the remnant of Abraham's seed will triumphantly possess it eternally; and that mountain, or Kingdom, will then grow to fill the whole planet.


The little horn devours, treads down and breaks in pieces "the earth" (Dan. 7:23); that has little meaning if applied to the whole planet. The context speaks of destruction and persecution of "the saints", God's people in His land. The reference is surely to the specific land of Israel.
The four beasts are "diverse from one another" (Dan. 7:3), just as the four metals of the image of Daniel 2 do not naturally bond with each other. The four beasts are controlled by four spirits in Heaven who 'strive' with each other (Dan. 7:2). God makes His Angels spirits (Ps. 104:4; Heb. 1:7). Each of those kings or empires had a representative Angel in Heaven. It's not that the Angels themselves strive with each other, they are all obedient to God (see my The Real Devil chapter 2) but they play out before the court of Heaven the situation on earth. Later in Daniel we find Angels likewise representative of kings and kingdoms (Dan. 10:13,20). The comfort is that God is aware of all that happens on earth, and in fact He orchestrates it. The situation on earth is therefore not ultimately spinning out of control. My point in this context is that the four beasts strive with each other and do not naturally bond with each other. This is the same situation as we find in the feet and toes made part of iron, part of clay, mixed with each other but not cleaving to each other. Just as the image stands erect in the last days in order for it to be destroyed, so the sequence of beasts which we have in Daniel 7 are not simply a historical outline of a sequence of empires. Each of them exists in some form in the last days, and are united together in their brief domination of the earth / land promised to Abraham. The first three beasts stand 'before' the fourth one, the original meaning 'in the presence of', rather than previously in chronological terms (Dan. 7:7). The fourth beast has its body destroyed, although the other beasts are also present there and have their lives prolonged "for a season" (Dan. 7:11,12). The historical interpretation of the beasts is not irrelevant, however. The final entity dominating Israel will incorporate aspects of all the previous systems which have dominated the land promised to Abraham.


The fourth beast with the ten horns equates with the legs or iron and ten toes of the image of Daniel 2. This entity will be in existence at the time of Christ's return, because it is to be destroyed by His coming. And we have that same picture in Revelation. Historically, the legs of iron represent Rome, but the beast is not a historical entity, it exists in the last days. So although there are parallels and outline similarities between the metals of the image and the beasts, this is not to say that they are all one and the same. The final beast has elements of all the previous beasts, it is a composite entity including all the elements of the previous systems which have dominated the land and people of Israel. Just as the image stands complete in the last days, so the final beast stands complete. The whore sits on many waters, representing various languages and peoples; and yet she sits upon the beast (Rev. 17:1,3,15). The latter day beast is therefore not one nation but an amalgum of peoples. As the entire image was "terrible" (Dan. 2:31), so the fourth beast system is described with the same word (Dan. 7:7). But Dan. 7:7 emphasizes that this final beast is altogether more aggressive than any previous beast / dominator of the land: "Dreadful, terrible, strong exceedingly... it was different from all the beasts that were before it". This speaks of an entity that is more aggressive and fear-inspiring than the aggressive Babylonians, Assyrians or abusive Nazis. The current IS appear to fit that bill- a reign of terror involving cutting off children's heads and parading their actions on videos, live crucifixion of any who don't agree with them... The same radical difference between this final beast and all previous ones is brought out by the way in which John, after all he had earlier seen, was in shock at the way the beast drunk the blood of the saints, i.e. the people of God, Israel in their land (Rev. 17:6). And the whole world likewise is in shock horror at this beast (Rev. 13:3; 17:8). The entity currently known as the IS hasn't yet struck so much fear into everyone, but the time is surely coming. Dan. 12:1 puts it this way: "There shall be a time of trouble such as never was" for God's people, and they will be saved from it by the standing up of Jesus for His people, the resurrection of the dead and the destruction of the "king of the north". The "time of Jacob's trouble" from which he shall be saved (Jer. 30:7) must be understood in the context of how the phrase "time of trouble" is used in the Bible to describe times of Israel's invasion and suffering at the hands of their neighbours (Is. 33:2; Jer. 2:27,28; 8:15; 11:12,14; 14:8,19; Ez. 7:7). "There shall be a time of trouble such as never was" therefore suggests a time of abuse of Israel such as has never been seen. And this includes the Nazi holocaust, the death camps of Europe, the Babylonian and Assyrian attrocities... It's purely wishful thinking to hope that the IDF and Israel's military technology will stave this off. It will not. Jerusalem is to be taken and the women raped (Zech. 14:2). The beast is to dominate the earth / land of Israel.


The "iron teeth" of the beast (Dan. 7:7) can be connected with the way that "Damascus" tore the Israelites with teeth of iron (Am. 1:3). Damascus is a key player in the future Islamic state which is to be established in the land promised to Abraham. There will be an element of the historical Syrians in the entity which finally dominates Israel. And we can clearly see that in the IS. The same figure of a beast with huge teeth closing in upon Israel is to be found in Joel 1:6, describing the Babylonian and / or Assyrian invasion of the land. Teeth like lions are also mentioned in the picture of men with long hair arising like aggressive locusts out of the earth / land to torture to death those who live there for five months (Rev. 9:4-8). This very much sounds like the long haired jihadist fighters of the IS briefly dominating the land at the end. But they are part of the beast system, which includes this element of teeth because it is a composite figure including all elements of Israel's persecutors.


The beast will "devour" the land (Dan. 7:7), just as the historical Babylon 'devoured' Jerusalem with fire (Jer. 30:16; Lam. 4:11; Ez. 15:5; 19:12; 23:25; Hos. 8:14; Am. 1:4; 2:5) and the Assyrians devoured the land (Jer. 50:17; Hos. 11:6; 13:8; Joel 1:4,19,20; 2:3,5,25). All these verses use the same word translated 'devour' in Dan. 7:7. Clearly enough, the 'devouring' of the fourth beast is a summation of all previous 'devourings' of God's land and people. Even in Old Testament times, this idea of a singular beast embodying all Israel's enemies was not unknown. For Ez. 34:28 looked forward to the day when "Neither shall the beast of the land devour them [any more]". Mal. 3:11 likewise speaks of how "the devourer" will be rebuked by God when finally Israel respond to the Elijah prophet (Mal. 3:1). This again suggests that the final devouring of Israel will be whilst the Elijah prophet is making an ongoing appeal for their repentance and acceptance of Jesus. Once they do so, the devourer is rebuked and Jesus returns to His desperately repentant people.


The beast stamps on others (Dan. 7:7); the same word is used for how Egypt did this to God's people and others within the land promised to Abraham (Ez. 32:2). Although Egypt doesn't figure in the sequence of metals in the image of Daniel 2, the beast incorporates aspects of all Israel's previous dominators- and they include Egypt. We can therefore expect the beast entity to include features of Nazi, Catholic and other historical persecutors of God's people, even though those entities weren't part of the Daniel 2 image. This is why the historical interpretations of 666 and the beast which apply them to Nero's Rome and various Catholic persecutions are not per se incorrect. They were true for their time. But the final persecuting entity will include them all within what it is and what it does.


The Remnant
It is specifically stated that the beast "stamped the remnant" after it had torn and destroyed the land. This may mean that as a result of all the persecution and destruction of the majority of Jews in the land, the surviving remnant is stamped underfoot, or subjected to despite. The very same metaphor is used of how the city of God will be "trodden down of the Gentiles until the times of the Gentiles be fulfilled". Those "times" may well refer to the period of 1260 days, three and a half years, spoken of in the prophecies of the tribulation. This trodden down and abused remnant are those who will finally repent and accept Jesus. There are prophecies of how this "remnant" (same word translated "residue" in Dan. 7:7 AV) will finally repent (Is. 10:20-22; 28:5). Is. 11:11,16 speaks of the latter day gathering of this "remnant" from areas throughout the land promised to Abraham- as if there will be a literal taking captive of the surviving Jews left in the land, scattering them throughout the 'land' promised to Abraham. The chronlogy fits well- the beast briefly dominates the land, the majority of Jews living there are killed, a remnant remains, who are stamped underfoot whilst Jerusalem likewise is trodden underfoot, and this leads to their repentance and therefore the return of the Lord Jesus to save them from the IS. It's worth noting that the word "remnant" is used repeatedly of the remnant of Judah who were in captivity in Babylon at Daniel's time and the remnant of them who returned to the land. This would've been how his first audience naturally understood the term- referring to Jewish people who had been taken out of their land by their neighbours (Ezra 3:8; 4:3,7,9; 6:16; Neh. 10:28; 11:1,20; Esther 9:16 "the remnant of the Jews that were in the king's provinces").
Then shall come to pass the word of Zech. 12:8: "He that is feeble among them [s.w. Dan. 11:41 about how many in the land of Israel will be overthrown or made feeble] in that day shall be as David". The suggested allusion is to David overcoming the Palestinian Goliath, who all else feared to make war with as he spoke his blasphemy against God and Israel- exactly the language of Rev. 13:4-8.

The Revival of all the Beasts
On one hand, the metals of the image in Daniel 2, and the sequence of beasts which parallel them in Daniel 7, speak of a series of kingdoms in history which dominated Israel. And yet on the other hand, they must all exist in the last days, under the headship of a latter day Babylon. I suggest this will be fulfilled by the latter day entity which dominates Israel including elements of all the previous empires which dominated Israel. The other prophecies in Daniel contain more detail about these various empires in their historical fulfilment. Elements of those prophecies will therefore also have some application in a latter day sense; various characteristics of those empires will be seen in the final entity which dominates Israel. It will be not only Assyria redivivus  but also Persia, Greece and Rome redivivus. This kind of thing is seen elsewhere in the Scriptures- for often Israel’s enemies are described in terms of their previous oppressors, especially Egypt. Take Is. 52:4: “My people went down into Egypt to live there, and the Assyrian oppressed them without cause”. It was the Egyptians who oppressed Israel in Egypt, but they are here called the Assyrian- because at Isaiah’s time, the Assyrians were the threat to Judah, but they are cast by Isaiah in terms of the Egyptians of previous centuries.


Daniel 7 depicts the various metals of the image as various beasts. The final beast of the last days incorporates all the elements of the previous beasts. But her head will be Babylon, replete with a latter day Nebuchadnezzar. Note that the first three of the empires of Daniel’s image had Babylon as their capital. It is appropriate that the latter day revival of the image and beast has Babylon likewise as its capital. It surely cannot be accidental that in Babylon today, “the ancient temple of Ishtar has been rebricked, replastered and whitewashed… carved into the bricks are reliefs of oxen and a mythical beast called the mushrishu, with the head of a serpent, body of a fish, front legs of a lion, and back legs of an eagle” (Chattanooga New Free Press, April 5, 1987). Latter day Babylon chooses to identify itself as an amalgam of beasts!


The various beasts and metals must all be in existence at the time of Christ's return in order for him to destroy them by his coming. The little stone hits the image on its ten toes- corresponding to the ten horns of the fourth beast of Dan.7. The ten horns must in a sense be in existence at the time of Christ's coming. But so also is the fourth beast, corresponding to the legs of iron- because it is at the coming of Christ that “the beast was slain, and his body destroyed, and given to the burning flame” (Dan. 7:11). Likewise at this same time, “the rest of the beasts… had their dominion taken away” (Dan. 7:12). The other beasts, corresponding to the earlier metals in the image, are ‘alive’ at the coming of Christ. Just as the image stands complete, so all the beasts are alive in order to receive judgment. The horns are presented as part of the fourth beast; their destruction is part and parcel of the fourth beast’s destruction.

Daniel sees the four beasts (corresponding with the four metals of the image of Daniel 2) all come up together after the waves of the sea are troubled (Dan. 7:3), connecting with the Lord's description of the last day powers around Israel in the same way (Lk. 21:25). The fact they all come up together shows that he was not only seeing a continuous historic vision. The way he sees the beast representing Babylon come up when historical Babylon at the time of the vision had already 'come up' shows it was not a historical description of those powers. The beasts all exist again in the last day, just as all the metals of the image exist together in order to be destroyed together by the Lord’s return. Yet the 'traditional' interpretation of the beasts as depicting the various empires which dominated Israel in the past still holds true; the point is, the final beast incorporates elements of all those powers which once dominated Israel. It is in this sense that the whole image of Dan. 2 stands complete in the last days; the latter day Nebuchadnezzar has beneath him all the elements of Israel's previous persecutors.


Dan. 7:19 describes the fourth beast as having the iron and brass metals of the image of Dan. 2 in it. The fourth beast had feet and teeth, we are specifically told. The lion, representing the head of gold, had feet (Dan. 7:4); the bear, representing the breast of silver, had powerful teeth. The fourth beast has “claws of brass”, but brass referred to the third empire in the sequence of empires in the parallel Daniel 2. The point being, that the fourth beast has elements of the previous beasts in it. And likewise, the final entity which dominates Israel at the time of the Lord’s return in glory will have within it elements of all the previous dominators. Thus the fourth beast had all the characteristics of the other beasts. By it being destroyed through its ten horns being smitten by Christ's return, it is as if the image of Dan.2 is standing erect and complete in  the last days, being hit on the ten toes (cp. the ten horns of the beast) by Christ's return.

Chapter 11: Hamas and the Palestinians

   Chapter 11: Hamas and the Palestinians

Article 11 of the Hamas Covenant states: “Palestine is an Islamic Waqf land consecrated for Moslem generations until Judgement Day”. Hamas and radical Islam therefore see the Islamic domination of the land of Israel as required in order that the last day can come. Article 13 continues: “As in said in the honourable Hadith: "The people of Syria are Allah's lash in His land. He wreaks His vengeance through them””. The Palestinians are therefore open to help from the latter day Syrians- the Islamic State, who are clearly empowering Hamas in the Gaza Strip.

The Hebrew word 'khamas' is the equivalent for the Arabic 'hamas'; it means strength, violence. And we find that this was the word used to characterize the situation in the earth / land at the time of Noah. God intervened because the earth / land promised to Abraham was filled with such hamas. We know from New Testament allusion that the situation at the time of Noah is typical of the last days before Christ's coming; the call is to take refuge in the ark of Christ by baptism into Him. The Hebrew word hamas is quite common in Scripture, and the usages speak of how God is provoked by hamas to bring judgment upon the enemies of His people (Gen. 6:11-13; Mic. 6:12; Zeph. 1:9) and also to intervene in order to save His people (Ps. 18:49; Ps. 72:14). How amazingly appropriate that an organization actually called hamas has arisen in these last days to do violence to Israel! If Biblical history means anything to us, clearly enough God's intervention in appropriate judgment and salvation cannot be far off. Note how Hagar's persecution of Sarah- typical of the Arab-Jew conflict- is described as her hamas (Gen. 16:5).


The military arm of Hamas is the Qassam Brigades; kassam in Arabic means ‘divider’, another allusion to the feet part of iron and part of clay, when the Kingdom of Israel’s oppressors shall be “divided” (Dan. 2:41). Hamas means ‘strong’, and the Gaza strip / Hamas controlled area will be part of the final strong / weak, iron / clay entity that briefly dominates the land according to Daniel 2.


Not only does hamas mean ‘strong’. Gaza, their effective capital for the moment, is the Arabic form of the Hebrew word az, ‘strong’, and again connects with the idea of some elements of the latter day entity of Daniel 2 being ‘strong’ and others weak. It is the same Hebrew word used to describe how Israel’s latter day enemy will be “a nation of fierce [az] face” (Dt. 28:50), led by “a king of fierce [az] face” (Dan. 8:23); the fierce nation will be epitomized and embodied in their fierce king, just as the dominating entity of Daniel 2 is embodied in the form of an individual man. The nation with the face of Gaza is forming itself for the final showdown- before our eyes. The Philistines appear to have had their centre of operations in Gaza, at least at the time of Samson (Jud. 16). And the Palestinians likewise. It’s clear that the Palestinian Hamas movement based in Gaza is the equivalent of the Old Testament Philistines who were based in the same city. Jer. 25:20 continues the relevance of Gaza to the feet of iron and clay, partly strong and partly weak, mixed together in the final system which dominates the land; for we read there that Gaza is inhabited by “the mingled [Heb. ereb , cp. ‘Arab’] people”.

The ‘Palestinians’ were historically destroyed not by Israel but by the king of the north: “Howl, gate! Cry, city! You are melted away, Philistia, all of you; for smoke comes out of the north, and there is no straggler in his ranks” (Is. 14:31). Historically, God seems to prefer to provoke division and confusion amongst Israel’s enemies so that they turn on themselves and self-destruct. The horns hate the whore riding the beast, and there are many other hints at such a scenario in the last days. The King of the North, a re-formed Babylon, or Assyria redivivus, will likely end up conflicting with Hamas, or the final rulers of Gaza, and likewise destroying them.


The prophecy of Zeph. 2:4-13 must be given due weight:

"Gaza shall be deserted, and Ashkelon shall become a desolation; Ashdod's people shall be driven out at noon, and Ekron shall be uprooted. Woe to you inhabitants of the seacoast, you nation of the Cherethites! The word of the LORD is against you, O Canaan, land of the Philistines; and I will destroy you until no inhabitant is left. And you, O seacoast, shall be pastures, with meadows for shepherds and folds for flocks. The seacoast shall become the possession of the remnant of the house of Judah, on which they shall graze, and in the houses of Ashkelon they shall lie down at evening. For the LORD their God will intervene for them and restore their fortunes. I have heard the taunts of Moab and the revilings of the Ammonites, how they have taunted my people and made boasts against their territory. Therefore, as I live, declares the LORD of hosts, the God of Israel, Moab shall become like Sodom, and the Ammonites like Gomorrah, a land possessed by nettles and salt pits, and a waste forever. The remnant of my people shall plunder them, and the survivors of my nation shall possess them. This shall be their lot in return for their pride, because they taunted and boasted against the people of the LORD of hosts. The LORD will be awesome against them; for he will famish all the gods of the earth, and to him shall bow down, each in its place, all the lands of the nations. You also, O Cushites, shall be slain by my sword. And he will stretch out his hand against the north and destroy Assyria, and he will make Nineveh a desolation, a dry waste like the desert".

The "seacoasts" are a very small geographical area. This prophecy has never had such a fulfilment- but God's word will come true. The final victory in the area, however, will be by a "remnant" of Israel, suggesting the majority perish in the last days, just as required in Zech. 14. The fate of Gaza is connected with that of Ashkelon, which is currently in Israeli hands. It would appear that this city must briefly be taken by the Palestinians / Philistines. We note too that the Palestinians / Philistines in Gaza are connected with the people of Cush [North African Moslems, many of whom are fighting for the Islamic State at this time], Moab and Ammon [Jordan / Kurdistan], and a latter day Assyria [which is reforming in the form of the Islamic State / ISIS]. The connection between these groups and Hamas in Gaza is clearly established. The destruction of the 'coastlands', the Gaza Strip, is prophesied as being due to a direct Divine 'intervention'; and that surely speaks of the return of Christ to save the remnant of Israel. The 'remnant' is a term used in Bible prophecy not merely with reference to a numerical minority within Israel, but specifically to the righteous, repentant remnant. The picture seems to be of Israel being crushed militarily until a remnant remain, who repent and turn to Christ. And then He appears for their salvation and the final destruction of their enemies. It's not good news for secular Israel, whatever short term military victories they may achieve in their own strength.

Appendix: Revelation: A Futurist, Islamic Approach

Revelation 9: The Fifth and Sixth Trumpets

9:1 The key- The key to death and the grave is in Christ's hand (Rev. 1:18). This person is therefore an anti-Christ. We note how the locusts who are released from it are specifically obedient to their king-leader (9:4,11).

The bottomless pit- The idea of course is that if you're thrown into a bottomless pit which is locked, there's no way you can ever get out of it. But locusts, representing the desolators of the land, do arise out of it. The figure is similar to that of receiving a deadly wound, a wound that makes one die, and then resurrecting. This is what is said of the beast and its horn (13:3,12). The locusts are connected to that entity. We should be looking, therefore, for the entity which will finally dominate Israel to receive a wound which apparently makes it dead. This could be from Western and / or Israeli intervention against them. There would then be a brief period of worldwide relief- the "peace and safety" period of 1 Thess. 5. But the entity then revives. This scenario is possible as we see from the Western conflict against the Islamic State.

So many of Revelation’s allusions to the Old Testament are to material specifically concerning Jerusalem. One could almost argue that the prophecy could have a specific application to the latter day city of Jerusalem. The language of the bottomless pit likewise has specific reference to Jerusalem: “In the floor of the small cave (measuring about 14 feet square with a six foot ceiling) under the great foundation stone in the Dome of the Rock is round marble slab closing a well shaft known as "the well of the souls" (Bir al Arwah)… A Muslim tradition holds this is the entrance into the bottomless pit, the abyss. The souls of the dead awaiting judgment are said to be audible beneath. The Talmud claims that this is the abyss above the primeval waters of creation and of the Flood” Lambert Dolphin, Early History of the Temple Mount.

The language used here is specifically relevant to latter day Islam. Mawdudi writes of how Muhammed and his message came out of “Arabia- the Abyss of Darkness” (Abul A’la Mawdudi, Towards Understanding Islam, 8th ed. (Riyadh, Saudi Arabia: National Offset Printing Press, 1986), p.63).

9:2 A smoke out of the pit- This is the same figure used in 14:11 for the destruction of the beast worshippers. But here it speaks of what they did to deserve that destruction- their actions against Israel and the land promised to Abraham is the grounds for their condemnation.

Smoke- The Hadith mentions smoke as one of the ten signs that the last day is coming: "Allah's Messenger (may peace be upon him) came to us all of a sudden as we were (busy in a discussion). He said: What do you discuss about? They (the Companions) said. We are discussing about the Last Hour. Thereupon he said: It will not come until you see ten signs before and (in this connection) he made a mention of the smoke, Dajjal [Antichrist], the beast, the rising of the sun from the west, the descent of Jesus son of Mary (Allah be pleased with him), the Gog and Magog, and landslidings in three places, one in the east, one in the west and one in Arabia at the end of which fire would burn forth from the Yemen, and would drive people to the place of their assembly" (Book 41.6931). Again, we see the crisis in the land in the last days foretold in terms which Moslems will relate to. Sura 44 of the Koran is entitled Al-Dukhan, ‘The Smoke’. It speaks of how painful smoke will be the punishment of God’s enemies in the last days: “But watch thou [O Muhammad] for the day when the sky will produce visible smoke that will envelop the people. This will be a painful torment. [Then they will say]: Our Lord relieve us of the torment” (Sura 44.10-12). It could be that jihadists bring smoke upon others in an attempt to judge them according to Islam. And they will be judged likewise, drinking the cup they made others to drink. This means that they will be judged as apostates within their own frames of reference.

Furnace- See on 8:7. The language of Sodom (Gen. 19:28) and Egypt. Both these places are used to describe Jerusalem under domination of her enemies as the place of particular suffering for God's people (11:8).

9:3 Locusts- The locusts of the fifth trumpet act in a very un-locust-like way. Unlike real locusts, they have a king. And, astonishing to relate, they are forbidden to touch grass or any vegetation! Once again the instruction seems to be: "Hurt not the earth, nor the trees"- only on this occasion it is given to locusts. Akrab being the Hebrew for scorpion, we may be justified in seeing here an allusion to the word 'Arab', the likely ethnicity of many of the boots on the ground of the last days. :3 The connection between these specific locusts and their place of origin is in line with how the Bible uses plant and animal imagery. "The prophets, when they used symbolical language to denote any events, commonly, at least, employed those which had a local or geographical reference; thus, in the symbols derived from the vegetable kingdom, when Judah is to be symbolized, the olive, the vine, and the fig-tree are selected; when Egypt is referred to, the reed is chosen; when Babylon, the willow. And so, in the animal kingdom, the lion is the symbol of Judah; the wild ass, of the Arabs; the crocodile, of Egypt, etc." (Elliott, Horae Apoc. i. 394-406).  Being consumed by locusts was one of the punishments upon Israel for their disobedience (Dt. 28:38,42; Ps. 78:46; Joel 1:2). Again, we are to understand this language as specifically applying to Israel.

The parallels between Joel and Revelation 8 and 9 are certainly impressive.

			Joel	Revelation
	1	Locusts.	1: 4	9:3.
	2	Symbolic of a nation.	1:6.	9: 4, 7.
	3	Teeth like lions.	1:6.	9:8.
	4	Trees and pasture withered and burnt up.	1: 12, 18‑20.	8:7.
	5	Destruction from the Almighty.	1: 15.	9: 11.
	6	Fire.	1: 19; 2:3, 5.	8:7; 9:17.
	7	Rivers of waters dried up.	1:20.	8: 10; 9:14
	8	Blowing of trumpets.	2:1, 11, 15.	8:6.
	9	Darkness.	2:2.	9:2.
	10.	Horses.	2:4.	9:7, 9.
	11.	Chariots.	2:5.	9:9.
	12.	Torment.	2:6.	9:6.
	13.	Earthquake.	2:10.	8: 5.
	14.	Sun, moon, and stars darkened.	2:10, 31; 3:15.	8:12, 9:2.
	15.	“Turn ye to me ... “	2:12.	9:20, 21.
	16.	The locust army goes back into the abyss.	2:20.	9:1.
	17.	Deliverance for the faithful remnant.	2:32.	9:4.

Locusts in Joel
Joel's prophecy is full of reference to the army of locust-horses which invade Israel in conjunction with the Palestinians (Joel 3:4), resulting in the repentance of a remnant who stand on Mount Zion (Joel 2:32), the destruction of the northern invader [another term for the locust army] after their holy war [jihad, Joel 3:9], and then the final establishment of God's Kingdom on earth. He describes the invading army in Joel 2 in terms of a locust swarm, and they come to their end as locust swarms often do in Israel- in the Dead Sea and Mediterranean. In more detail, Joel 3:2,12 speaks of a final conflict in the valley of Jehoshaphat, when the Gentiles "round about" Israel are gathered together and judged- spoken of in Revelation 16 as the battle of Armageddon (which likewise is primarily concerning the peoples "round about" Israel rather than the whole planet). The degree of damage done to the land and people of Israel was limitable- if Judah repented. Hence the frequent appeals for repentance. This prophecy could have had potential fulfilment in the Assyrian and Babylonian invasions of Judah; but the prophecy is alluded to in Revelation and in other latter day prophecies, as if it has specific and complete fulfilment in the last days. The overall context is exactly as presented in Revelation- the seal judgments appeal for Israel's repentance, the minority who respond are the symbolic 144,000 who stand on mount Zion; and then there are the trumpet and vial judgments, which are full of allusion back to Joel. The frequent appeals for repentance mention the possibility that the program of judgment and desolation can be limited- if Judah repent. And finally, Joel speaks of the establishment of God's Kingdom and physical restoration of the decimated land, into the wonder of God's Kingdom on earth at Christ's return. Joel opens by saying that the destruction of the land he was burdened to portray had no parallel in the past, and the Jews would tell their children of it and the account of it would be passed down throughout future history (Joel 1:2,3). This is another way of saying that this prophecy is about a time of trouble for Israel such as never was, and never will be in the future. And that is precisely the language of the Lord Jesus, Jeremiah and Daniel about the latter day tribulation of Israel.

The Arabs and Muhammed have a unique connection to the locust: “In the Bedoween romance Antar, the locust is introduced as the national emblem of the Ishmaelites [one of the ancestors of the Arabs –DB]. And it is a remarkable coincidence that Muslim tradition speaks of locusts having dropped into the hands of Muhammed, bearing on their wings this inscription – ‘We are the army of the Great God.’” (Albert Barnes, Barnes’ Notes on the Bible, Vol. 18).

:4 Have not the seal of God- They also don't have His seal. So perhaps we are intended to read in an elipsis: 'Have not [received] the seal of God'. The idea would then be that those who have not responded to the appeal to repent (as a result of the seal judgments) are targetted.

Not hurt the grass- There are many allusions in this section to the anatomy and style of the locust; the highlighted difference here with locusts [who usually eat up the grass] is therefore intentional. The people represented by the locusts were therefore going to be made to act uncharacteristically due to the charismatic individual controlling them. The reason for this is because these locusts have a king- which, again, locusts typically do not (see on king over them).

Keil in his commentary on Joel 2 describes the geographical origins of the locusts which descend upon Israel: "Swarms of locusts come from south, west, north, and east. Their home is not confined to the desert of Arabia, but they are found in all the sandy deserts, which form the southern boundaries of the lands that were, and to some extent still are, the seat of cultivation, viz., in the Sahara, the Libyan desert, Arabia, and Iraq; and Niebuhr saw a large tract of land, on the road from Mosul to Nisibis, completely covered with young locusts. They are also met with in the Syrian desert, from which swarms could easily be driven to Palestine by a north-east wind... Such a swarm as this might be called the tsephōnı̄, i.e., the northern one, or northerner [Joel 2:20], even if the north was not its true home". These are the very areas from where jihadist fighters are emerging in their tens of thousands, and uniting together to establish an Islamic state and destroy Israel. This geographical connection cannot be merely coincidental!

Concerning trees and vegetation, the Koran says: “When you fight the battles of the Lord… destroy no palm trees, nor burn any fields of grain. Cut down no fruit trees…” (Quoted in Barnes, op. cit).

:5 It was given- We are surely to read in the elipsis, that a commandment was given to them. And it is jihadist Islam which forbids damaging trees and plants during military campaigns.

Not kill them- As locusts don't usually cause death but rather suffering.

Tormented- The same word used about Babylon (18:7,10,15) and the beast worshippers being "tormented" (14:10). The language of torment is not, therefore, reflective of an angry God being mean to sinners. Rather will they drink the cup they gave others to drink.

Five months- It could be argued that the book of Revelation will 'come alive' during the three and a half year tribulation in the land, and it's possible that this is a literal period. In any case, it is based around the fact that the season for locusts is five months, from May to September. Five months is their lifespan, so the idea may be that at the end of it they too will come to their end.

9:6 Seek death- Sura 75:10,11 speaks in similar terms of the final judgment of the condemned: "On that day man will cry: Whither to flee! Alas! No refuge!". Islamists will therefore seek to do this to the Jews whom they believe it is their duty to condemn, and in turn they will drink the same cup, seeking death but not finding it (Rev. 9:6).

:7 Like unto horses- Clearly the locusts represent fighters charging to war. The Arab Bedouin call locusts Farras el Jundy, ‘soldiers’ horses'. The description of these horsemen from the East accurately fits the Parthians, who were massed to the East of the Roman empire. There was much angst amongst the Romans of the first century as to whether the Parthians would invade; they did not. But the similarity is explained if we accept that Revelation is open to many possible fulfilments. It could have all happened in the first century, and God moved the players into place. But due to human failure, the whole scenario was delayed to our last days.
“Like unto” continues the idea that John is seeing in outline form something he finds hard to describe, and he keeps likening the vision to things he is familiar with. Hence “As…as… like unto… as it were”. This is understandable if he saw modern military hardware.

Prepared unto battle- This is the process we see ongoing around us. The Joel allusions encourage us to see this as Joel 3:9: "Prepare war, wake up the might men". The gathering of thousands of fighters to support an Islamic State in the land promised to Abraham is surely the fulfilment of this.

Like gold- The stephanos may suggest they are victorious, for a brief period, over the land. But John saw their appearance like this. Turbans as worn by Moslems today were not used in his day. If he saw, as I suggest, hordes of latter day Moslems streaming into Israel to proclaim a radical Islamic state, then this is how he would've described them- wearing something like a stephanos. The Greek literally means something wrapped around the head. This is the picture of Moslem turbans and jihadist headgear. The Hadith records Mohammed as saying "And turbans are the crowns of Arabs". "Like gold" means he saw a yellow colour. Perhaps this group of jihadists will have yellow headgear or turbans? According to Suyuti's Commentary on the Koran, there are Hadith which make this association: "Abd Allah ibn al-Zubayr: The latter was wearing a yellow turban on the day of Badr, so the angels descended wearing yellow turbans... the Prophet himself came wearing a yellow turban... The day of Badr the angels came down on piebald horses, wearing yellow turbans" [view these quotations online at http://www.sunnah.org/fiqh/islamic_dress.htm ].

:8 Hair as the hair of women- The long hair of the jihadist fighters.

Teeth of lions- The quotation from Joel 1:6 means that these forces will be a latter day Babylon or Assyria invading Israel. Lions are a common OT symbol of Babylon-Assyria, the historical prototype of Israel's latter day invader.

:9 And they had breastplates, as it were breastplates of iron - Another allusion to how the locust has a firm and hard cuticle on the forepart of the breast, which serves for a shield or defence. ““Breastplates of iron” speak of the Arabs’ armor. The poem Antar makes at least four references to a warrior’s cuirass or breastplate. The Koran says, “God hath given you coats of mail to defend you in your wars” …” (Quoted in Barnes, op. cit).

And the sound of their wings was as the sound of chariots of many horses running to battle - Alluding to the noise made by locust swarms. They are similar to chariot horses in that the locust's head is similar to that of a horse. The locusts of Joel 1 which invade Israel are also described as war horses in Joel 2:4-6: "Their appearance is like the appearance of horses, and like war horses they run. As with the rumbling of chariots, they leap on the tops of the mountains, like the crackling of a flame of fire devouring the stubble, like a powerful army drawn up for battle". The similarity with locusts is in the springing motion of chariots on mountain paths. This was surely the first century way of trying to express helicopter gunships and other modern military technology advancing into the land promised to Abraham in final judgment. Joel 2:8 speaks of how this locust army will not be deterred by weaponry: "they fall headlong through weapons [shelach means literally a missile], and do not cut themselves in pieces". The greatest missiles and military technology of the IDF and the West will be unable to restrain their ever forward march into the land. Currently, it is superior weaponry that enables Israel to survive and the West to control the jihadists. But the picture of the locust swarm is that absolutely no weapon can stand in their way. Perhaps it is by sheer force of suicidal numbers that the jihadists win- and thousands of Moslems are already flocking to Syria and Iraq to enlist in this great army. In Joel 2, the locust army attacks because Judah failed to respond to the call to repent made in Joel 1. But even at that late stage there is the possibility of repentance: "Yet even now, is the saying of Jehovah, turn ye to me with all your heart, and with fasting, and with weeping, and with mourning" (Joel 2:12). This fits the context of the trumpets admirably. The seal judgments in Revelation 6 appealed for repentance; those few who respond, the symbolic 144,000, are sealed and stand on Mount Zion; and then the trumpet judgments come. But even then there is the chance of repentance, so that God would leave behind a blessing, i.e. the harvest-produce which could be used for a meat offering and drink offering (Joel 2:14)- even though this had "all" been destroyed by the locusts (Joel 1:9, 13). And as a result of this, a remnant of repentant Jews are likewise pictured by Joel standing on Mount Zion (Joel 2:32).

Chariots- The reference is also to the language of the cherubim chariots; Ez. 10:5 is the only other place in the Bible where we read of the sound of wings as chariots are in motion. The invaders will be led by the Angels, just as the locust army of Joel 2 is described in terms of the irresistible march of the Angels. But there may also be the hint that the invaders see themselves as a cherubic system, continuing the theme of the anti-Christ being an imitation Christ.

:10 Tails like unto scorpions… stings in their tails- At first blush, this appears to not be true to the figure of locusts. But Smith's “Bible Dictionary” gives a picture of "a species of locust, the Acridium Lineola, a species commonly sold for food in the markets of Baghdad, which has a sting in the tail". We may infer that these symbolic locusts come from Iraq, specifically from the area of the Euphrates. This is in harmony with the later picture within this same chapter of hordes of attackers swarming into the land promised to Abraham from the same area- the Euphrates. The only other reference to a “tail” in the NT is in Rev. 12:4, where the dragon uses his tail to cast down one third of the stars. It could be that we are being shown part of the same process here.

To hurt men- Significantly, the same word is used in Lk. 10:19 about how those who are preaching the Lord Jesus will not be hurt by scorpions. This is the context here- these trumpets are part of the judgments which will be restrained from falling upon those who have responded to the seal judgments, the symbolic 144,000. The same word is used in 7:2,3 of how the 144,000 will not be “hurt”. And chapters 10-15 teach that the resistant believers at this time will be engaged in witnessing to Jesus.

Five months- See on :5.

:11 They had a king over them- Prov. 30:27 observes that locusts have no king. The picture presented is of an unusual and uncharacteristic unity of the locusts under the leadership of a "king" or caliph. This is what students of latter day prophecy are taught by the image's toes of Daniel 2. The components of the final entity to abuse Israel are divided, but uncharacteristically united in their domination of Israel. This will be brought about by the locusts having a king- just as the disparate materials of the image are united in the form of a man, a latter day Nebuchadnezzar.

The Angel of the bottomless pit- This presumably is the same as the fifth Angel, who opened the pit at the beginning of this section. As in Daniel, so here, the Angel refers both to an Angel in the court of Heaven, and to the person on earth whom that Angel represents before God. Again we see how that even the terrible individual on earth spoken of here is in fact represented in the court of Heaven and under the control of God’s Angel. The allusion is to the destroying Angel of the Passover deliverance (Ex. 12:23; 1 Cor. 10:10). The Angel comes in judgment upon the Egyptians and also upon any unfaithful Israelites who would not trust in the blood of the Lamb; hence all the allusions to the plagues on Egypt here in the trumpet judgments. The locusts unleased by the destroyer Angel therefore come forth to punish people for what they did to God’s people Israel, and also to punish those of Israel who will not trust in the blood of the Lamb / Jesus.

In Hebrew... Greek- The two languages are perhaps mentioned because both Jews and non-Jews in the land suffer from this invasion.
Apollyon- This is the noun from the verb apollumi. Lk. 21:18 says that not a hair of the faithful will be apollumi in the latter day tribulation, and this is clearly what the Apollyon Angel is responsible for.

:12 One woe is past; behold there come two woes more- This could seem relatively pointless information, until we perceive that the idea is to appeal for repentance, even now at a time when the window for repentance provided by the six seals and sealing process of chapter 7 has already passed. I have mentioned earlier that the third of the three woes never seems to happen- perhaps because there is repentance, or because God's mercy is such that He restrains the final destruction. Or perhaps the third woe is the pouring out of the bowls of final destruction upon the beast and impenitent.

:13 A voice from the four horns of the golden altar which is before God- This is the incense altar, and the voice suggests that the combined prayers of the faithful bring forward the execution of God's purpose, causing Angels in Heaven to sound and do things on the earth / land. The words / voice of those prayers really is "before God". This an attempt to relay the degree to which human words in prayer really are rehearsed before God's very presence, and result in a word of command appropriate to the word of those prayers.

:14 Saying to the sixth Angel- The voice of prayer is effectively a voice of command to Angels resulting in dramatic action upon the earth / land, and in this case, the loosing of restraining Angels.

Loose the four Angels- See chapter 4, The Significance of the Euphrates http://islamicstate.info/4.html

:15 Prepared for an hour and a day and a month and a year- Vine correctly observes: "This rendering is wrong, since it conveys the idea that the four periods mentioned are to be combined as representing the length of the preparation or of the continuance of the plague. But it is to be noted that neither the article nor the preposition are repeated before day and month and year. The meaning is that the angels are prepared unto the hour appointed by God, and that this hour shall fall in its appointed day and month and year". The parallel is with how the locust-horses are "prepared" [s.w.] unto the final battle. It is this specific battle which is the final date in view here in :15. The way of the kings from the East is likewise "prepared" (16:12 s.w.).

To slay the third part of men- This 'slaying' could be understood as a ritual slaughter [apokteino]. The fact it is done at a particular hour on a particular date and year may mean that there is some kind of religious relevance of the exact time of their slaughter; and that the men are slain at the same "hour", suggesting a specific ritual, organized slaughter rather than the gradual killing of people in the process of war or domination of the land. This kind of thing is imaginable in an Islamic state.

:16 I heard the number of them- The very words used about the 144,000 in 7:4. The contrast is made between the sealed 144,000 and this far larger group of their opponents, 200,000,000. The figures are surely not to be taken literally, rather is the idea that the opponents of the faithful are far more, and are as it were a fake imitation of the faithful, just as the anti-Christ is a fake imitation of the true Christ. This concept fits admirably with Islamist theology, as they consider themselves as the descendants of Ishmael to be the true seed of Abraham, and Isaac to be as the Bible presents Ishmael [the roles of Isaac and Ishmael are switched around in the Koran; Moslems believe that it was Jewish scribes who switched the roles to how they are in the Hebrew Bible].

:17 Fire... jacinth and brimstone- These are to be connected with the three methods by which the third part of men are killed in :18, fire, smoke and brimstone. The third of men are perhaps divided into thirds, and each killed by a different method. Or it may be that the third part of men are killed by a combination of these three factors. I suggested on :15 that this may be a ritual slaughter, performed at a specific "hour" on a carefully chosen specific date of religious significance. "Jacinth" means 'deep blue'; there may be some specific means by which fire, deep blue and sulphur [brimstone] are used in the destruction process. We are therefore to expect some form of technology which uses these three elements or appearances in order to effect the mass destruction of a large number of people in one hour. The way Babylon's destruction likewise comes in "one hour" would therefore match this; Babylon must drink the cup she gave others to drink.
Another approach is to recall that the fire and jacinth come out of the breastplates of these fighters; and yet jacinth [hyacinth] is also one of the stones on the priestly breastplate. In this case we are invited to see these fighters acting as fake High Priests, which would connect with the undoubted theme of 'anti-Christ'- the Islamic fighters acting as if they are the true Israel of God. We note that in the last day, God will put on the breastplate of judgment against His enemies (Is. 59:17). Sulphur and fire have associations with Divine judgment; these people will therefore believe that they are executing God's judgments for Him. This is precisely the spirit of radical Islam.

:20 Yet repented not- Again we note that even now at the time of the trumpet judgments, there is the desperate desire that some still repent; even though after the seal judgments, there was a sealing of those who had responded and a shielding of them from the judgments which were to come upon the impenitent.

Idols of gold, silver, brass, stone and wood- The allusion is clearly to Dan. 5:4,23, where the very same materials are mentioned as being the idols of Babylon. In the context, the final king of Babylon has been asked to repent in that he had been asked to learn the lesson of his father Nebuchadnezzar, who was smitten with madness and turned into an animal. But Nebuchadnezzar revived from that deadly wound, as it were. It could be that the final leader of the entity known as Babylon is intended to repent because the previous leader was struck down by God, as Nebuchadnezzar had been. But because he didn't repent, he was judged. The appeal of Daniel to him in the very last minutes of his life is therefore to be seen as the equivalent of this final appeal to the leader of Babylon through the trumpet judgments. The 'division' of his kingdom in judgment (Dan. 5:28) perhaps recalls the divided state of the toes of the image just before Christ comes to destroy them. The fifth trumpet began with mention of the opening of a bottomless pit, which I suggested is parallel to the deadly wound of the beast. The reason for this is so that the deadly wounding will be an opportunity for repentance- this deep Divine desire for human repentance, even amongst His worst enemies, is so clearly portrayed in the structure of this apocalyptic. Nebuchadnezzar’s ‘wound’ was intended to elicit repentance in the final king of Babylon. Hence the allusion to that scenario here in the sixth trumpet.

Which can neither see, hear nor walk- This again is a quotation from Dan. 5:28. The similarity with the fall of Babylon is clearly intended. And what was particularly obnoxious about the king of Babylon at that time was that he was using the temple vessels in a drunken idol ritual; this in outline terms is the same as placing an abomination on the temple mount, which will be the reason for his desolation. The reference to "sorceries" (:21) is likewise an allusion to the practices of the historical Babylon and Assyria (Is. 47:9,12; Nah. 3:4). Such things were the calling card of Jezebel, the prototype of the whore who rides the beast (2 Kings 9:22). Note she was from Tyre, in modern day Lebanon. We may well enquire how idol worship and sorcery could be part of a radical Islamic state, seeing they are passionately against such things. The point is that this latter day entity is being cast in terms of the historical Babylon; and for all Islam's protest against idolatry and sorcery, from God's viewpoint, these are the very things they are guilty of.

:21 Murders... fornication... thefts- This sounds very much the behaviour of jihadist fighters, murdering and thieving, and sexually abusing those whom they conquer (witness the Islamic State's treatment of Yezidi and Christian women whom they captured and declared as their 'spoils of war').

We observe that both the people being judged, as well as those judging them, can easily be interpreted as radical Islamist fighters. But this turning upon themselves is what we expect, both from Bible prophecy (e.g. regarding the divided state of the toes of the image in Daniel 2) and from Divine historical precedent. For His preferred method of destroying Israel's enemies has been through making them turn upon each other, rather than direct bolts from Heaven.


Sorceries- We only meet this word again in Rev. 18:23, speaking of the sorceries of latter day Babylon. This trumpet therefore speaks of the judgment upon latter day Babylon. The LXX uses the word not only of Babylon (Is. 47:9,12) but also of Egypt at the time of the plagues (Ex. 7:22). And the trumpet judgments are full of reference to the plagues upon Egypt.