Problem: According to this verse, heaven is a place in which the saints “rest from their labors.” However, earlier in the Book of Revelation heaven is described as a place of constant praise and singing (Rev. 4–5). Which is it?
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Problem: Some interpreters believe that God sent the angel merely to preach judgment—not forgiveness. The angel screams, “Fear God, and give Him glory, because the hour of His judgment has come; worship Him who made the heaven and the earth and sea and springs of waters” (v.7).
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Various explanations have been offered for the meaning of the number “666.” We will consider several below:
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Problem: Many interpretations have been offered for this passage. Modern, end-times fanatics have identified this fatal wound with Mussolini, Hitler, Stalin, and even JFK![1]These wild speculations should be avoided. Instead, let’s consider some of the more common interpretations held by commentators:
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Problem: John writes, “His [Satan’s] tail swept away a third of the stars of heaven and threw them to the earth” (Rev. 12:4). Later in the same chapter, we read, “The great dragon was thrown down, the serpent of old who is called the devil and Satan, who deceives the whole world; he was thrown down to the earth, and his angels were thrown down with him” (v.9). When did this event occur?
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Problem: In Revelation 12, some of the symbols are very clear, while others are not.
The “red dragon” is no doubt Satan. John explicitly tells us that “the great dragon was thrown down, the serpent of old who is called the devil and Satan” (v.9; c.f. v.12). In addition, he wages war with Michael—the archangel—in heaven (v.7). Moreover, he is colored red, because he is drenched in the blood of believers (similar to the red horse of Revelation 6:4). He has a crown on his head (Rev. 12:3), as the current prince or ruler of the Earth (Jn. 12:31; 14:30; 16:11; Eph. 2:2; 2 Cor. 4:4).
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Problem: Interpreters who hold to a more literal perspective argue that this is literal fire coming out of the mouths of the two witnesses. Of course, Elijah’s original ministry was protected by fires from heaven (1 Kings 18:38; 2 Kings 1:11-12). For instance, in the Left Behind films, there is a scene of the two witnesses literally shooting flames out of their mouths, as though they were flame throwers!
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Problem: While many interpretations have been offered for the identity of the two witnesses,[1] there are two primary interpretations of this passage: literal and symbolic. Should we view these two witnesses as future, historical people? Or should we interpret them in a symbolic fashion to refer to the witnessing of the church?
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Problem: Amillennial and historical pre-millennial commentators argue that “the Temple” (v.1) must be symbolic of God protecting the church through the tribulation. Jesus said, “The gates of Hades will not overpower it [the church]” (Mt. 16:18). Therefore, this must be an apocalyptic way to explain how God will protect his church in the future. They offer two primary biblical arguments in support of this view.
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Problem: This Greek word deo (“bound”) is later used for the binding of Satan during the millennium (Rev. 20:2). In the same way, these angels are said to be “bound” to the river Euphrates. Why?
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Problem: John writes, “Then the fifth angel sounded, and I saw a star from heaven which had fallen to the earth; and the key of the bottomless pit was given to him” (Rev. 9:1). Does this refer to Satan?
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The plant Artemesia absinthium (or “wormwood”) is mentioned several times throughout the Bible. Solomon writes that the adulteress is as “bitter as wormwood” (Prov. 5:4).
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Problem: John says that he saw “a great star fell from heaven, burning like a torch, and it fell on a third of the rivers…” (Rev. 8:10). Some dispensational commentators hold that this might be a picture of missile (How else would a first century author describe such a vision?). However, the Greek word for “torch” is lampas, which is also translated as a “lamp” (Mt. 25:1, 3-4; Acts 20:8; Rev. 4:5). Is this dispensational speculation nullified on this basis?
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Problem: There are many lists which contain the twelve tribes of Israel (Gen. 35:22ff, 46:8ff, Ex. 1:1 ff, Num. 1, 2, 13:4ff, Deut. 27:11ff, 33:6ff, Josh. 13-22, Judg. 5, 1 Chron. 2-8, 12:24ff, 27:16ff, Ezek. 48). Osborne writes, “There are twenty lists of tribes in the OT, and they disagree quite remarkably with one another.”[1] Since Jacob had thirteen sons, the Bible typically cuts out one of the tribes when it speaks of the “twelve tribes of Israel.” Typically, the tribe of Levi is cut from the list, because this was the tribe that created the priests, and it was set aside as special.
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