Professional Documents
Culture Documents
Isaiah 13 Revelation
The Lord’s using the Medes to punish The Lord’s using the Roman army to punish
Babylon Israel (spiritual Babylon )
6 Wail, for the day of the LORD is at hand! Rev 6:15-17 And the kings of the earth, the
It will come as destruction from the Almighty. great men, the rich men, the commanders, the
7 Therefore all hands will be limp, mighty men, every slave and every free man,
Every man’s heart will melt, hid themselves in the caves and in the rocks of
8 And they will be afraid. the mountains, and said to the mountains and
Pangs and sorrows will take hold of them; rocks, “Fall on us and hide us from the face of
They will be in pain as a woman in childbirth; Him who sits on the throne and from the wrath
They will be amazed at one another; of the Lamb! For the great day of His wrath has
Their faces will be like flames. come, and who is able to stand?”
Rev 9:6 “In those days men will seek death and
will not find it; they will desire to die, and
death will flee from them.”
Is it so far-fetched to think that the book of Revelation is an extensive prophecy of the destruction of
Jerusalem , written in the established style of Jewish prophetic language? In fact, some have noted that
only John’s Gospel does not contain a record of Christ’s Olivet discourse, which has obvious allusions to
the destruction of Jerusalem . They suggest that Revelation is John’s divinely inspired, expanded version
of what Christ delivered on the Mount of Olives . As Russell notes:
Even a slight comparison of the two documents, the prophecy and the Apocalypse, will suffice to
show the correspondence between them. The dramatis personae, if we may so call them,—the
symbols which enter into the composition of both,—are the same. What do we find in our Lord’s
prophecy? First and chiefly the Parousia; then wars, famines, pestilence, earthquakes; false
prophets and deceivers; signs and wonders; the darkening of the sun and moon; the stars falling
from heaven; angels and trumpets, eagles and carcases, great tribulation and woe; convulsions of
nature; the treading down of Jerusalem; the Son of man coming in the clouds of heaven; the
gathering of the elect; the reward of the faithful; the judgment of the wicked. And are not these
precisely the elements which compose the Apocalypse? This cannot be accidental resemblance,—
it is coincidence, it is identity. What difference there is in the treatment of the subject arises from
the difference in the method of the revelation. The prophecy is addressed to the ear, and the
Apocalypse to the eye: the one is a discourse delivered in broad day, amid the realities of actual
life,—the other is a vision, beheld in a state of ecstasy, clothed in gorgeous imagery, with an air of
unreality as in objects seen in a dream; requiring it to be translated back into the language of
everyday life before it can be intelligible as actual fact. (pp. 375-376, The Parousia)
If we were to take some of the individual Old Testament verses we have discussed, and similar verses
from New Testament prophecy, strip them of their references, and pull them from a hat one at a time, one
wonders, how would we determine which are literal and which are symbolic in fulfillment? Aren’t they
all describing national calamities? Aren’t they all “seeing” the Lord come in judgment in the guise of
foreign armies? Aren’t they all describing these events in earth-moving, heaven-falling terms? What
happened between the times of the Old Testament apocalyptic language and Jesus’ Olivet discourse
(which we are taught is literal) that completely changed the Jewish style and understanding of prophetic
language? In this we fear that we have gone beyond putting the veil back on, for even the Jews
understood the nature of this language.
The previous is a chapter from the book: Behind the Veil of Moses, by Brian L.
Martin.