Rev. 12:1 – A great sign appeared in heaven: a woman clothed with the sun, with the moon under her feet and a crown of 12 stars on her head. 2She was pregnant and cried out in labor and agony to give birth. 3Then another sign appeared in heaven: There was a great fiery red dragon having seven heads and 10 horns, and on his heads were seven diadems. 4His tail swept away a third of the stars in heaven and hurled them to the earth. And the dragon stood in front of the woman who was about to give birth, so that when she did give birth he might devour her child. 5But she gave birth to a Son – a male who is going to shepherd all nations with an iron scepter – and her child was caught up to God and to His throne. 6The woman fled into the wilderness, where she had a place prepared by God, to be fed there for 1,260 days. (HCSB)
Between the seventh trumpet and the first bowl judgment there is an interlude of four chapters featuring remarkable imagery and stunning characters – from the Lamb to a fiery red dragon. It begins with John describing “a great sign in heaven” and the appearance of three larger-than-life beings.
Previously: A mighty angel – Rev. 5:2-4
Rev. 5:5 – Then one of the elders said to me, “Stop crying. Look! The Lion from the tribe of Judah, the Root of David, has been victorious so that He may open the scroll and its seven seals.” 6Then I saw one like a slaughtered lamb standing between the throne and the four living creatures and among the elders. He had seven horns and seven eyes, which are the seven spirits of God sent into all the earth. 7He came and took the scroll out of the right hand of the One seated on the throne (HCSB).
John’s cries of anguish are about to end. Just when he despairs that the hidden plans of God are about to remain hidden, one of the 24 elders – probably representatives of redeemed people throughout the ages – steps forward and simply says, “Stop crying.” Literally, John has described himself as one who “kept on shedding many tears.” Warren Wiersbe writes, “No wonder John wept, for he realized that God’s glorious redemption plan for mankind could never be completed until the scroll was opened. The redeemer had to be near of kin, willing to redeem, and able to redeem. Jesus Christ meets all of the qualifications. He became flesh, so He is our Kinsman. He loves us and is willing to redeem; and He paid the price, so He is able to redeem” (The Bible Exposition Commentary, Re 5:1).
But what tone does the elder take in addressing John? Is he annoyed, as if the apostle is a sniveling crybaby? Is he grieved because John lacks faith that a worthy kinsman will step forward? Or is he an over-excited observer who happens to be the first to catch a glimpse of the glorified Messiah? Probably neither of these explanations will do. It’s more likely that the elder, understanding John’s desperate sorrow, seeks to comfort and encourage him. “The elders in heaven round God’s throne know better than John, still in the flesh, the far-reaching power of Christ” (A Commentary, Critical and Explanatory, on the Old and New Testaments, Re 5:5).
We might imagine the elder’s voice as firm but gentle. We can almost see him lay a warm and steady hand on John’s convulsing shoulder. His rebuke – if there even is one – is mild, followed quickly by the imperative to “look!” What follows quickly turns John’s sense of foreboding into unspeakable joy. The elder identifies the Redeemer as the lion from the tribe of Judah and the Root of David. John then describes Him as one like a slaughtered lamb. In our next post, we will look more closely at these three descriptive titles for Jesus.
Next: The lion from the tribe of Judah (Rev. 5:5)
Where we are:
Part 1: Judgment
Part 2: Historical Interlude
Part 3: Salvation
When this takes place:
Some commentators believe this chapter was written during the reign of Jotham or Ahaz because of the description of Judah in verses 6-8. But it may be better to consider King Uzziah’s reign, which was noted for its prosperity, power and pride. More specifically, Isaiah’s sermons in chapters 2-12 likely happened some time after the Syro-Ephraimite War in 734-32 B.C. In any case, this prophecy was given during the early years of Isaiah’s ministry.
Isa. 2:12: For the LORD of hosts will have a day of reckoning against everyone who is proud and lofty and against everyone who is lifted up, that he may be abased. (NASB)
The Lord will establish His kingdom on earth in “the last days,” and will executive judgment in a “day of reckoning.”
It’s clear that chapter 2 addresses the future, particularly the last days. Note how Isaiah identifies this time:
- “the last days” (v. 2)
- “on that day” (v. 11)
- “a day belonging to the Lord of Hosts is [coming]” (HCSB) / “the Lord of Hosts will have a day of reckoning” (NASB) (v. 12)
- “the Lord alone will be exalted on that day” (v. 17)
- “On that day” (v. 20)
- “when He rises to terrify the earth” (v. 21)
The city of peace (Isa. 2:1-4)
The first four verses of this chapter describe a future day in which a final and lasting peace comes to the inhabitants of Judah and Jerusalem. At least two things are clear: God is the One who establishes and maintains this lasting peace, and He does it in “the last days,” or, from a New Testament perspective, in the days encompassing the first and second comings of Christ.
The term “last days” is used at least 13 times in the Bible (HCSB) and describes the final period of the world as we know it. In the Old Testament, the last days are anticipated as the age of Messianic fulfillment (Isa. 2:2; Micah 4:1), while the New Testament writers consider themselves living in the last days – the era of the gospel (Acts 2:17; Heb. 1:2). “The last days, then, are the days of the gospel of our Lord Jesus Christ. They are preliminary to and preparatory for the last day of final judgment of unbelievers and the dawn of eternal glory for believers” (Tyndale Bible Dictionary, p. 800).
Gary V. Smith adds a cautionary note: “The phrase ‘in the last days’ cannot be associated with the millennium or with the church age in Isaiah’s thinking, because such concepts were not known to the prophet. He is simply talking about the last events in human history, when the kingdom of God would begin. New Testament readers must be careful not to read later NT information back into earlier texts and make them say things that God did not reveal to the prophets” (The New American Commentary: Isaiah 1-39, p. 129).
The plural use of “days” implies a sustained length of time. While those living in Old Testament times may have viewed the coming Messianic age as singular and continuous, New Testament revelation shows us that the Old Testament prophecies of the Messiah are to be fulfilled in two stages. First, Messiah will come as the Suffering Servant (Isa. 53), or Lamb of God (John 1:29). Then He will return one day as the Lion of Judah to defeat the wicked and establish His earthly kingdom (Rev. 19:11 – 20:6).
Isaiah’s reference to the “mountain of the Lord” (v. 2) points to His kingdom, authority or rule. One day the kingdoms of men will become the kingdom of God (1 Cor. 15:24). Isaiah also draws an analogy between the kingdom of God and the Temple on Mount Moriah, which towers above the countryside in Isaiah’s day. The kingdom of God will rise above, overshadow, and nullify the arrogant, warring and fleeting kingdoms of men. The prophet Daniel makes reference to these days when interpreting Nebuchadnezzar’s vision of the statue, which symbolized earthly kingdoms: “Then the iron, the fired clay, the bronze, the silver, and the gold were shattered and became like chaff from the summer threshing floors. The wind carried them away, and not a trace of them could be found. But the stone that struck the statue became a great mountain and filled the whole earth” (Dan. 2:35; emphasis mine).
The Lord Himself will settle disputes between nations. Ruling in majesty, power, justice and wisdom, He will so change the nature of worldly authority that people will “turn their swords into plows and their spears into pruning knives” … “and they will never again train for war” (v. 4). These opening verses of chapter 2 are almost identical to Micah 4:1-5.
The Day of the Lord (Isa. 2:5-22)
Verse 12 warns that a day of reckoning is coming. Various translations describe it as:
- “a day belonging to the Lord of Hosts” (HCSB)
- “the day of the Lord” (KJV)
- “a day of reckoning” (NASB)
- “a day against all that is proud and lofty” (ESV)
- “a day in store” (NIV)
“The day of the Lord” is different from the previous reference to “the last days.” Specifically, it refers to God’s supernatural intervention in human history, usually with reference to events that will take place at the end of time. “Most often,” according to Wilmington’s Bible Handbook, “it relates to the Tribulation preceding the return of Christ” (Isa. 2:12).
Isaiah catalogues the reasons God has abandoned His people:
- They have adopted religious superstitions from their neighbors (v. 6).
- They have formed national alliances for strength rather than relying on God (v.6).
- They have accumulated wealth and built up huge armaments rather than trusting God for their provision (v. 7).
- And they have embraced idolatry, worshiping the creature rather than Creator (v. 8; see also Rom. 1:25).
Since Israel has made itself look and act like the heathen nations around it, God will judge Israel in a manner appropriate for the heathen. It’s likely that Isaiah does not see the lengthy time frame of repeated judgment, stretching out more than two millennia into the future, yet he is clear that Judah has been sufficiently rebellious to attract God’s wrath now. “The Lord alone,” he proclaims, “will be exalted on that day” (v. 11). He will break down the arrogance of all people, specifically:
- “cedars” and “oaks” – a reference to haughty nobles and princes (v. 13; see also Amos 2:9; Zech. 11:2).
- “high mountains” and “lofty hills” – an image of government and society (v. 14).
- “every high tower” and “every fortified wall” – a picture of military might (v. 15).
- “every ship of Tarshish” and “every splendid sea vessel” – a reference to commerce (v. 16).
- “human pride” and “the loftiness of men” (v. 17).
- “idols” (v. 18).
While these appear to be figurative references, it’s probable that the people of Judah in Uzziah’s day literally took pride in their fortified cities, tall towers, large ships and beautiful trees.
There is a parallel in Rev. 6:15-17 to how the wicked are seen responding to God’s wrath in Isa. 2:19-21: “Then the kings of the earth, the nobles, the military commanders, the rich, the powerful, and every slave and free person hid in the caves and among the rocks of the mountains. And they said to the mountains and to the rocks, ‘Fall on us and hide us from the face of the One seated on the throne and from the wrath of the Lamb, because the great day of Their wrath has come! And who is able to stand?'” Just as God will bring judgment on His people for their rebellion in Isaiah’s day – through the Assyrian and Babylonian empires – the Lord Himself will execute judgment directly on the whole earth on “the last day.”
There is hope for Judah in Isaiah’s day, as there is for us today. “Come and let us walk in the Lord’s light,” the prophet urges in verse 5, adding in verse 22, “Put no more trust in man, who has only the breath in his nostrils. What is he really worth?”
Gary V. Smith summarizes: “This sermon provides two unmistakable theological choices to any reader/listener. One can follow the path of proud leaders like Uzziah, or a person can ‘stop trusting in man’ now and exalt God alone. The theological choice is clear and presented as two opposite alternatives with two opposite consequences: life with God in his glorious kingdom (2:1-5), or frightful humiliation and destruction (2:6-22). There is no middle ground for people to hide” (Smith, p. 142).
Copyright 2008 by Rob Phillips