1“Listen to me, you who follow after righteousness,
you who seek Yahweh.
Look to the rock you were cut from,
and to the quarry you were dug from.
2Look to Abraham your father,
and to Sarah who bore you;
for when he was but one I called him,
I blessed him,
and made him many.
3For Yahweh has comforted Zion.
He has comforted all her waste places,
and has made her wilderness like Eden,
and her desert like the garden of Yahweh.
Joy and gladness will be found in them,
thanksgiving, and the voice of melody.
4“Listen to me, my people;
and hear me, my nation,
for a law will go out from me,
and I will establish my justice for a light to the peoples.
5My righteousness is near.
My salvation has gone out,
and my arms will judge the peoples.
The islands will wait for me,
and they will trust my arm.
6Lift up your eyes to the heavens,
and look at the earth beneath;
for the heavens will vanish away like smoke,
and the earth will wear out like a garment.
Its inhabitants will die in the same way,
but my salvation will be forever,
and my righteousness will not be abolished.
7“Listen to me, you who know righteousness,
the people in whose heart is my law.
Don’t fear the reproach of men,
and don’t be dismayed at their insults.
8For the moth will eat them up like a garment,
and the worm will eat them like wool;
but my righteousness will be forever,
and my salvation to all generations.”
9Awake, awake, put on strength, arm of Yahweh!
Awake, as in the days of old,
the generations of ancient times.
Isn’t it you who cut Rahab in pieces,
who pierced the monster?
10Isn’t it you who dried up the sea,
the waters of the great deep;
who made the depths of the sea a way for the redeemed to pass over?
11Those ransomed by Yahweh will return,
and come with singing to Zion.
Everlasting joy shall be on their heads.
They will obtain gladness and joy.
Sorrow and sighing shall flee away.
12“I, even I, am he who comforts you.
Who are you, that you are afraid of man who shall die,
and of the son of man who will be made as grass?
13Have you forgotten Yahweh your Maker,
who stretched out the heavens,
and laid the foundations of the earth?
Do you live in fear continually all day because of the fury of the oppressor,
when he prepares to destroy?
Where is the fury of the oppressor?
14The captive exile will speedily be freed.
He will not die and go down into the pit.
His bread won’t fail.
15For I am Yahweh your God, who stirs up the sea
so that its waves roar.
Yahweh of Armies is his name.
16I have put my words in your mouth
and have covered you in the shadow of my hand,
that I may plant the heavens,
and lay the foundations of the earth,
and tell Zion, ‘You are my people.’”
17Awake, awake!
Stand up, Jerusalem,
you who have drunk from Yahweh’s hand the cup of his wrath.
You have drunken the bowl of the cup of staggering,
and drained it.
18There is no one to guide her among all the sons to whom she has given birth;
and there is no one who takes her by the hand among all the sons whom she has brought up.
19These two things have happened to you—
who will grieve with you?—
desolation and destruction,
and famine and the sword.
How can I comfort you?
20Your sons have fainted.
They lie at the head of all the streets,
like an antelope in a net.
They are full of Yahweh’s wrath,
the rebuke of your God.
21Therefore now hear this, you afflicted,
and drunken, but not with wine:
22Your Lord Yahweh,
your God who pleads the cause of his people, says,
“Behold, I have taken out of your hand the cup of staggering,
even the bowl of the cup of my wrath.
You will not drink it any more.
23I will put it into the hand of those who afflict you,
who have said to your soul, ‘Bow down, that we may walk over you;’
and you have laid your back as the ground,
like a street to those who walk over.”
Revelation is, at heart, a book about the end times. Although some see it as recounting the distant past (from our vantage point), the best interpretation of it is that it describes events surrounding the end of time. Revelation tells the end of the story – that God ultimately triumphs. Even as many times in the Old Testament, including the first prophecy of the Deliverer in Genesis 3:15, and the time of Abraham (Gen 12), in which events far into the future are predicted (2 Pet 3:1b-14),1 so the Revelation of John speaks of events, though not likely known to John, that would transpire many centuries after the prophecies; yet they are beneficial for the current people of God (2 Pet 3:11-13).2
One must remember in approaching the Revelation of John, that it is patterned after another apocalyptic-prophetic book that included a combination of historical narrative, predictions, angelic activity, and many symbols. Though this is so, a number of future events become clear in the book, such as the rise and demise of future kingdoms,3 and even the presentation of the divine Son of Man, and the kingdom that would be established by Him.4
It is important to separate the persecutions suffered by Christians under the Anti-Christ and the Tribulation period where God is pouring out his wrath on those who reject Him in the book of Revelation. One is an evil, sinful act perpetrated by men on innocent saints. The other is God’s just punishment of those sinners.
In Revelation Jesus is shown as the Glorified Son of Man (1:12-16), the King of Kings and Lord of Lords (19:16) who rules the earth (20:4-6). Jesus’ death, resurrection and ascension are also recounted (1:5; 12:5) and given as the means by which sinners are offered redemption and eternal life (22:14, 17).
One of the problems that one encounters in the Revelation is the reference to Jesus coming “soon.” If this is so, why did He not come during the period of the first century, or a few years thereafter? The problem is a misunderstanding of the word soon. Let us look at some examples in the Revelation first.
1) The events “must shortly (ταχός) take place.” (1:1)
2) “For the time is near.” (ἐγγύς) (1:3)
3) “I am coming to you quickly (ταχύς).” (2:16)
4) “I am coming quickly (ταχύς).” (3:11)
5) “The third woe is coming quickly (ταχύς).” (11:14)
6) “The things which must shortly (ταχός) take place.” (22:6)
7) “Behold, I am coming quickly (ταχύς).” (22:7)
8) “For the time is near.” (ἐγγύς) (22:10)
9) “Behold, I am coming quickly (ταχός).” (22:12)
10) “Yes, I am coming (ταχύς) (22:20)
The word ταχύς is defined in BDAG5 as “speed, quickness.” The issue is whether the adverb is one of “time” or “manner”—“when” or “how.”
The Septuagint (LXX) uses ταχύς in texts that conservatively could not have occurred for hundreds, if not thousands of years.
For example,
Isaiah 13:22: “. . . her (Babylon) fateful time also will soon come. . . .” This was written circa 700 B.C., foretelling of the destruction of Babylon in 539 B.C.
Isaiah 5:26 speaks of the manner, not the time frame, by which the Assyrian invasion of Israel “will come with speed swiftly.”
Isaiah 51:5 says, “My righteousness is near, My salvation has gone forth, and My arms will judge the peoples; the coastlands will wait for Me, and for My arm they will wait expectantly.” This passage probably will be fulfilled in the millennium, but no interpreter would place it sooner than Christ's first coming, at least 700 years after it was given.
Isaiah 58:8 speaks of Israel’s recovery as “speedily spring(ing) forth.” If it is a “timing passage,” then the earliest it could have happened is 700 years later, but most likely it has yet to occur. Many other citations in the Septuagint from the táchos family can be noted in support of the futurist interpretation of the usage in Revelation.
2 Pet 3:1 Beloved, I now write to you this second epistle (in both of which I stir up your pure minds by way of reminder), 2 that you may be mindful of the words which were spoken before by the holy prophets, and of the commandment of us, the apostles of the Lord and Savior, 3 knowing this first: that scoffers will come in the last days, walking according to their own lusts, 4 and saying, “Where is the promise of His coming? For since the fathers fell asleep, all things continue as they were from the beginning of creation.” 5 For this they willfully forget: that by the word of God the heavens were of old, and the earth standing out of water and in the water, 6 by which the world that then existed perished, being flooded with water. 7 But the heavens and the earth which are now preserved by the same word, are reserved for fire until the day of judgment and perdition of ungodly men. 8 But, beloved, do not forget this one thing, that with the Lord one day is as a thousand years, and a thousand years as one day. 9 The Lord is not slack concerning His promise, as some count slackness, but is longsuffering toward us, not willing that any should perish but that all should come to repentance. [The Day of the Lord] 10 But the day of the Lord will come as a thief in the night, in which the heavens will pass away with a great noise, and the elements will melt with fervent heat; both the earth and the works that are in it will be burned up. ↩︎
2 Pet 3:11 Therefore, since all these things will be dissolved, what manner of persons ought you to be in holy conduct and godliness, 12 looking for and hastening the coming of the day of God, because of which the heavens will be dissolved, being on fire, and the elements will melt with fervent heat? 13 Nevertheless we, according to His promise, look for new heavens and a new earth in which righteousness dwells. ↩︎
Dan 2:28 “But there is a God in heaven who reveals secrets, and He has made known to King Nebuchadnezzar what will be in the latter days.” ↩︎
Dan 7:13 “I was watching in the night visions, And behold, One like the Son of Man, Coming with the clouds of heaven! He came to the Ancient of Days, And they brought Him near before Him. 14 Then to Him was given dominion and glory and a kingdom, That all peoples, nations, and languages should serve Him. His dominion is an everlasting dominion, Which shall not pass away, And His kingdom the one Which shall not be destroyed. ↩︎
Walter Bauer, Frederick William Danker, W. F. Arndt, and F. W. Gingrich, A Greek-English Lexicon of the New Testament and other Early Christian Literature, Third Edition, revised by Frederick William Danker (Chicago: The University of Chicago Press, 2000). ↩︎