The Prophecy Revealed to St. John

Transcription

1 The Prophecy Revealed to St. John The prophecy which the Lord has given to his Church "to show his servants what must soon take place" (Rev 1,1; 22,6.16) is the last of the three subjects which the Lord asked St. John to record (1,19): "write what you saw" (the opening vision 1,9-20) "what is now" (the letters to the churches 2,1-3,22) "what is to take place after these things" (the prophecy of the future 4,1-22,5). In this last and longest part of the Apocalypse, John describes with increasing detail a sequence of events from the Ascension of the Lord (ch. 5) to the perfect fulfilment of God's Mystery at the end of the present age (11,15-19; 19,6-22,5). The fulfilment of this plan involves the final war, the final judgement and the realisation of the Holy City on earth. Although the millennial reign of Christ (the 'Millennium'; 20,1-6) is described between the two stages of the final war (19,11-21 and 20,7-10), this does not necessarily mean that it is established on earth at that time, as the millenialists assert. Following St. Augustine (City of God XX, 6-9), we interpret the Millennium to refer to the reign of Christ and his saints in the Church during this present age of salvation. To those who have not been able to accept his millennial reign in this age, it will be revealed at that time "as a yesterday already passed" (Ps 90,4). The sequence of events described by John begins when the Lamb breaks the seals of the scroll given to him by God (Rev ch. 6). The breaking of the first 4 seals reveals the preparation of the 4 horses and their riders for their mission in the world (6,1-8). Being under the command of the 4 living creatures (Cherubim) whose function is to guard the throne of God in heaven, it is implied that the 4 horses and their riders have a similar function on earth, namely to guard the sovereignty of God. The white horse performs this function directly, since it represents the victorious force of the Kingdom of God communicated by the preaching of the Gospel. The other horses (red, black and pale green) act indirectly by disturbing all that is not orientated towards God, stimulating men in this way to seek his Kingdom. The breaking of the 5 th seal reveals the martyrs in heaven asking how long it will be before the arrival of the 'Day of the Lord' (6,9-11). Since they were told to wait 'a short time more', we know that the breaking of the 5 th seal takes place only 'a short time' before the 'Day of the Lord'. The mission of the 4 horsemen therefore represents the entire course of history from the Ascension of the Lord up until 'a short time' before the Last Day. Furthermore we can say that, after the breaking of the 5 th seal, the prophecy recorded by John refers principally to the final, or eschatological, period of history. The breaking of the 6 th seal (6,12-17) reveals the 'Day of the Lord' taking place so suddenly and severely that no one among the human race would be able to survive or withstand his anger. Mercifully, the destructive events which precede the 'Day of the Lord' are withheld (7,1), in order to give time for the

2 'sealing' of the 144,000 men (7,2-8), for the prayers of all the saints to be heard (8,1-5), and for a last opportunity to repent (8,6 9,21; 11,3-13). The breaking of the 7 th seal reveals the offering of incense in the heavenly Sanctuary as the time when the prayers of all the saints rise to God to be heard and granted. Because of these prayers of intercession, the Lord mercifully withholds his anger from destroying the human race after the opening of the 6 th seal (6,12-17), and then re-presents the events leading up to the completion of his Kingdom (11,15-19) in a more gradual way, following the sounding of a series of 7 trumpets. Furthermore, by telling us about these events in the Apocalypse before they happen, the Lord gives us the opportunity to prepare ourselves for them. The sounding of the first 4 trumpets coincides with clearly observable damage to the environment in which we live (8,1-12): a third of the trees, the land and its grass are burned; a third of the ships sink, a third of the sea is contaminated and a third of the sea creatures die; a third of the fresh-water becomes undrinkable, and the polluted air obscures a third of the light coming from the sun, moon and stars. The 5 th and 6 th trumpets announce inventions that torment (9,1-12) and kill men (9,13-19), but men do not change their attitude towards the things that they make or do (9,20-21). The 7 th and last trumpet announces the completion of God's Kingdom (11,15), as well as a final series of disasters which represent his judgements and cause further damage to man and their environment (11,19; 15,5 16,18). Inserted into this prophecy of the disastrous events leading up to the fulfilment of God's Mystery at the end of history, there is another prophecy concerning two consecutive periods of time immediately preceding it (1,260 days and 42 months). This prophecy for the final 'week of years' (7 years) is presented in two parallel passages (11,1-19 and 12,1 15,4) following the instruction that John should "prophesy again for many races and nations and tongues and rulers" (10,11). During the first of these two short periods (1,260 days) the following two events are prophesied: the flight of the 'woman' into the desert (12,6) and the prophetic ministry of the two witnesses (11,3). The 'woman' refers to those people who identify with 'the woman clothed with the sun' (Zion) as a result of a mystical experience (they see her 'sign' in heaven, 12,1-2), in which our Lord Jesus Christ is revealed to them from within their own souls (the birth of the male child, 12,5). Like the 'woman' in John's vision, these people flee to the desert in a way which vividly recalls the 'exodus' of the Israelites into the desert of Sinai. These are the 144,000 chaste and unmarried men who are later seen assembled in the presence of the Lamb on a mountain called 'Zion' (14,1-5). At the same time as the 144,000 flee to their mountain in the desert of Sinai, the two witnesses receive authority to begin their prophetic ministry (11,3). In witnessing the prophecy that was given to John to 'prophesy again' (10,11), these two witnesses not only actualise this prophecy for the final 7 2

3 years, since their ministry is the first event to be prophesied (11,3-13), but they also complete the task given to John to 'do the measuring' for the new temple of God (11,1-2). This task is essential for the completion of the new temple (the Church) and involves the separation and exclusion of the outer court (nominal Christians) from the rest (faithful Christians). In the parallel passage (12,7-12) the ministry of the two witnesses correlates with a battle that takes place in heaven, as a result of which the 'sign' of the devil and a third of the stars are thrown down. The separation that takes place within the Church during this period of 1,260 days therefore corresponds to the declining influence of the devil and his angels in heaven. Since we believe that we are now in the Millennium, the time when the devil is chained up in the abyss (20,1-6), it is a mystery how this evil spirit continues to have any influence, or 'sign', in heaven (12,3-4). This 'mystery of iniquity' is explained by the hidden alliance between the devil, the beast (13,2) and the city called Babylon, the great prostitute (17,3-8) whose sins have piled up to heaven (18,5). The battle in heaven is also important in identifying the start of the period of 1,260 days with the start of the series of 7 trumpets: the falling of a third of the stars during the battle in heaven correlates with the falling of celestial bodies after each trumpet blast, and also with the proportion of damage that is caused - a third of each of the elements that are struck. In this way it is implied that the period of 1,260 days, during which the battle in heaven takes place, the two witnesses prophesy and the 144,000 flee to the desert, begins with the blowing of the 1 st trumpet. By the sounding of the 5 th trumpet, the 144,000 men have all fled to their place in the desert, because the plague that follows this trumpet blast does not harm them (9,4). The period of 1,260 days ends with the death of the two witnesses in Jerusalem, after they have given their witness to the Jewish people - many of whom are converted to God in the circumstances surrounding their resurrection and ascension to heaven (11,7-13; Rom ch.11). In order to try to disprove their resurrection, and to discredit the Christian faith in the resurrection of Jesus, the 'beast' orders the death of these two witnesses and places their corpses on display in the centre of Jerusalem for three days and a half, under guard to prevent them from being stolen (cf. Matt 28,12-15). In opposing the Christian faith in this way, the 'beast' openly reveals his diabolical character (11,7; 13,1-2) and begins his reign of 42 months (13,5), based in Jerusalem (11,2.8). The period of 42 months is therefore dominated by the rule of this 'beast', who is assisted by a false prophet (13,11-14; 19,20). Certain details in the Apocalypse help us to identify this reign with the false realisation of the messianic expectation of the Orthodox Judaism, the inevitable consequence of its persistent refusal to accept Jesus Christ as its Messiah. Forming an alliance with the rulers of other nations (17,12-13), the false messiah of Judaism (the 'beast') becomes a leader of international importance (13,7-8) with an invincible military force under his command (13,4). Assisted 3

4 by the false prophet, his reign includes the false consecration of a temple (13,13), the institution of stringent measures to control the people under his authority (13,15-17) and the destruction of the Vatican (14,8; 17,16-18). Those who refuse to acknowledge the messianic claims of this leader are persecuted or killed, and countless numbers of Christians are subjected to this 'Great Tribulation' (13,7; 7,9-17; 15,2-4). At the end of the period of 42 months, the kingdom of the 'beast' (the false messiah) is weakened by the series of disasters representing the God's judgements (ch. 16), which culminate in a battle in northern Israel (16,16; 19,19-21). As a result of the direct intervention of the Lord, the false messiah, his prophet and their armies are defeated at this battle. Throughout the entire period of the false messianic reign, the 144,000 men remain undisturbed at their camp in the desert (a time, two times and halfa-time, 12,14). However, following the defeat of the false messiah and his armies, their camp is surrounded by an expedition of international troops (Gog and Magog), who are then overcome by the 'fire from heaven' (20,7-9). The devil is condemned, the last judgement takes place, and the blessed hope is realised: the Holy City, the new Jerusalem, is established by the 144,000 on earth with the Presence of God in its midst (20,10 22,5), and in this way "the kingdom of the world became our Lord's and his Christ's, and he will reign for ever and ever" (11,15). This interpretation of our Lord's prophecy is incomplete without defining where we are now in the sequence of events from the Ascension of the Lord to the perfect fulfilment of his Mystery. By interpreting the 'signs of the times' we can, in fact, identify our present situation in terms of this sequence of events prophesied in the Apocalypse. We know that the first 4 seals of the scroll have been broken, because the effects of the 4 horsemen are fully visible: the gospel has gone out around the world (the white horse), violence and murder are widespread (the red horse), social injustice and misery are extreme (the black horse) and large numbers of people die because of war, famine and disease (the pale green horse). It is not so easy to determine if the 5 th seal has been broken, since this has no visible effects on the earth. However, the fearful vision of the 'Day of the Lord' revealed at the breaking of the 6 th seal can be identified with a frightening aspect of our recent history, namely the threat of world-wide nuclear war. Even by hiding themselves underground in bunkers (cf. 6,15-16), it was indeed unlikely that any human beings could have survived this event or its consequences - the 'nuclear winter'. As for the events following the breaking of the 6 th seal, it seems that a disaster of this suddenness and severity has now been avoided and prevented from happening in the future by treaties limiting the use of nuclear weapons. We then come to the opening of the 7 th seal and to the subsequent blowing of the 7 trumpets. Although, in our own environment, we can see damage of the same kind as that which follows the sounding of the first 4 trumpets (acid rain, 4

5 marine oil-spills, fresh-water contamination, air pollution), we can not yet see all the effects or the full degree of damage predicted. We can therefore be sure that the first 4 trumpets have not yet sounded, and we can go further to suggest that they correspond to a series of 'natural disasters' which will add to the already high levels of environmental damage caused by industrialisation. From a private revelation we know that the vision following the sounding of the 5 th trumpet describes aeroplanes, but it is not yet evident how, or in what circumstances, these will be used to spread a toxic agent like the toxin of a scorpion, in order to torment men for a few months. We know from the same private revelation that the vision following the 6 th trumpet refers to cars, but it is not yet evident how such a large proportion of men (a third) come to be killed by these machines, unless their drivers are struck by madness (cf. Zech 12,4) in the 'hour' when this disaster is destined to occur (Rev 9,15). According to the signs, therefore, we are presently between the opening of the 7 th seal and the sounding of the first of the series of 7 trumpets. There is a silence in heaven accompanying the offering of incense, and the prayers of the faithful are rising to God (8,1-4). This is followed soon by the throwing of fire to the earth (8,5) and the start of the sequence of events announced by the trumpets and culminating in the fulfilment of the Mystery of God (11,15-19). While the prayers are rising to God as an offering of incense, the 'sealing' of the 144,000 takes place. We understand that this refers to the mystical experience (corresponding to the 5 th mansion described by St. Teresa of Avila in her book Interior Mansions') granted to a specific number of men of exceptional purity (Rev 14,1-5) and devoted to the contemplative life. This experience forms a preparation for the revelation given to them soon afterwards (corresponding to the 6 th mansion of St. Teresa), as a result of which they come to identify with 'Zion' and flee to the desert. Since the 'exodus' of the 144,000 to the desert, at the start of the period of 1,260 days, begins at the same time as the public ministry of the two witnesses, then our conclusion that the preparatory 'sealing' of the 144,000 is taking place at the present time is supported by the fact that the two witnesses have been called and are being prepared for their task. One of the most important signs of the times concerns the present situation of the Jews. The establishment of the state if Israel, the return of the dispersed Jews, the release of the Russian Jews and the international favour presently enjoyed by this people are regarded by orthodox Jews as signs that mean that their 2000 years of exile are ending, and that the coming of their messiah is imminent. With its severe attitude towards opponents of the Jewish people, and its emphasis on strong leadership, this current messianic movement is likely to become more widely accepted as a direct result of the continuing conflict in Israel, and the failure of the recent compromises to result in peaceful coexistence with the Palestinians. Returning to the Apocalypse we find that the prophecy for the reign of the 'beast' (Rev ch. 13) is reflected in a striking way in the legal (halachic) criteria that define the responsibilities of the 'messiah' imminently expected by the 5

6 orthodox Jews. The halacha on this subject was proposed by Maimonides and is accepted as final because it has not been challenged by any other rabbinical authority. According to the halacha, the expected 'messiah' should be a pious Jew who, using force if necessary, frees the Jewish people from foreign interference and oppression, and re-establishes the earthly kingdom of King David. His responsibilities must include: reawakening of the observance of the Torah amongst Jews, subduing the surrounding nations, organising the construction of the third temple in its original place, gathering together the Jews of the Diaspora, 'rectifying' the nations of the world by imposing his authority and by destroying the wicked among them (all those who refuse to acknowledge his messianic claims). From the Old Testament prophets it is understood that this leader will also take revenge against 'Edom', which represents Christian Rome in the Jewish tradition. Furthermore, it is not difficult to see how the present situation of conflict in Israel could generate the kind of measures employed by the false prophet during the reign of the 'beast' (Rev ch. 13). Enforcing the marking of hands or foreheads with a 'sign' (13,16-17), and demanding a gesture of reverence towards the televised transmission of this leader (13,15) would be very effective ways of selecting which people could be accepted as peaceful citizens of his kingdom. The success of such measures in Israel would then be the motive for introducing them into any other nation that has problems of civil disobedience or disturbance. Those who refuse to comply with such measures would be outlawed or put to death as rebels, troublemakers, and criminals and amongst these (cf. Mk 15,27-28) will be the Christians who remain faithful to Christ Jesus (Rev 13,9-10; 14,12-13). In the face of the growing messianic movement in Israel, the role of those Christians who are moved by special love and concern for the Jewish people, clearly involves giving witness to them that Jesus is the true Messiah. Not only is every other 'messiah' false, but the 'messiah' imminently expected by the Jews is the 'antichrist' of Christian prophecy, the one who will lead all his followers into eternal sin and condemnation (13,8; 14,9-11; 17,8; 20,15). This, in fact, is the essential message of the two witnesses who are empowered by the Lord to prophesy just before the false messiah appears. Their call to repentance and faith in Jesus as the true Messiah, is addressed to all who wish to be saved from believing what is false and facing eternal condemnation (2Thess 2,9-12). 6