Title: Final Gathering, Attack, and Collapse (Rev. 19-20)
Topic: Second Coming
Summary: Final Gathering, Attack, and Collapse (Rev. 19-20)
Use the reference links below to follow along in the Bible as you watch.
References:
Revelation 19; 20:1-14; 6:9
Hebrews 9:27
Exodus 15:6, 8-10
Matthew 13:24-30, 36-43
Ezekiel 38:8-13, 20-23; 39:1, 4-7, 17-29
034 - Final Gathering, Attack, and Collapse (Rev. 19-20)
За Jonathan S. Rose
Spirit and Life Bible Study broadcast from 3/30/2011. The complete series is available at: www.spiritandlifebiblestudy.com
Revelation 19
1
And after these things I heard a great voice of much people in heaven, saying, Alleluia; Salvation, and glory, and honour, and power, unto the Lord our God:
2
For true and righteous are his judgments: for he hath judged the great whore, which did corrupt the earth with her fornication, and hath avenged the blood of his servants at her hand.
3
And again they said, Alleluia. And her smoke rose up for ever and ever.
4
And the four and twenty elders and the four beasts fell down and worshipped God that sat on the throne, saying, Amen; Alleluia.
5
And a voice came out of the throne, saying, Praise our God, all ye his servants, and ye that fear him, both small and great.
6
And I heard as it were the voice of a great multitude, and as the voice of many waters, and as the voice of mighty thunderings, saying, Alleluia: for the Lord God omnipotent reigneth.
7
Let us be glad and rejoice, and give honour to him: for the marriage of the Lamb is come, and his wife hath made herself ready.
8
And to her was granted that she should be arrayed in fine linen, clean and white: for the fine linen is the righteousness of saints.
9
And he saith unto me, Write, Blessed are they which are called unto the marriage supper of the Lamb. And he saith unto me, These are the true sayings of God.
10
And I fell at his feet to worship him. And he said unto me, See thou do it not: I am thy fellowservant, and of thy brethren that have the testimony of Jesus: worship God: for the testimony of Jesus is the spirit of prophecy.
11
And I saw heaven opened, and behold a white horse; and he that sat upon him was called Faithful and True, and in righteousness he doth judge and make war.
12
His eyes were as a flame of fire, and on his head were many crowns; and he had a name written, that no man knew, but he himself.
13
And he was clothed with a vesture dipped in blood: and his name is called The Word of God.
14
And the armies which were in heaven followed him upon white horses, clothed in fine linen, white and clean.
15
And out of his mouth goeth a sharp sword, that with it he should smite the nations: and he shall rule them with a rod of iron: and he treadeth the winepress of the fierceness and wrath of Almighty God.
16
And he hath on his vesture and on his thigh a name written, KING OF KINGS, AND LORD OF LORDS.
17
And I saw an angel standing in the sun; and he cried with a loud voice, saying to all the fowls that fly in the midst of heaven, Come and gather yourselves together unto the supper of the great God;
18
That ye may eat the flesh of kings, and the flesh of captains, and the flesh of mighty men, and the flesh of horses, and of them that sit on them, and the flesh of all men, both free and bond, both small and great.
19
And I saw the beast, and the kings of the earth, and their armies, gathered together to make war against him that sat on the horse, and against his army.
20
And the beast was taken, and with him the false prophet that wrought miracles before him, with which he deceived them that had received the mark of the beast, and them that worshipped his image. These both were cast alive into a lake of fire burning with brimstone.
21
And the remnant were slain with the sword of him that sat upon the horse, which sword proceeded out of his mouth: and all the fowls were filled with their flesh.
Arcana Coelestia #10005
10005. 'The robe of the ephod' means the middle part of that kingdom. This is clear from the meaning of 'the robe' as the Divine Spiritual emanating indirectly from the Divine Celestial, thus the middle of the spiritual kingdom, dealt with in 9825. The reason why it is called 'the robe of the ephod' is that the robe went with the ephod; it was also kept distinct from the tunic by means of a girdle. For there were two girdles; the first was an overall one for the ephod and robe together, the second was for the tunic alone. This second girdle served to mean that the things of the spiritual kingdom which were represented by the tunic were distinct and separate from those represented by the robe and ephod together. 'A girdle (or belt)' means a common bond which holds more internal things in connection, 9828, and also serves to separate one thing from another, 9944.
[2] The implications of all this are that there are three realities which follow one another in consecutive order. In heaven those three are called celestial, spiritual, and the natural springing from these. That which is celestial is the good of love to the Lord, that which is spiritual is the good of charity towards the neighbour, and that which is natural and springs from them is the good of faith. What is celestial, or the good of love to the Lord, constitutes the inmost or third heaven; what is spiritual, or the good of charity towards the neighbour, constitutes the middle or second heaven; and what is natural springing from these, or the good of faith, constitutes the lowest or first heaven. Since Aaron's garments represented the Lord's spiritual kingdom, 9814, it is evident from things which have been mentioned what the tunic represented, what the robe represented, and what the ephod represented. That is to say, the tunic represented the intermediary that unites the spiritual kingdom to the celestial kingdom, and therefore also it was kept distinct by means of a girdle from the robe and ephod, which represented the spiritual kingdom, internal and external. Regarding the tunic, see 9826, 9942; regarding the robe, 9825; and regarding the ephod, 9824.
[3] Some idea of this matter may also be gained from what has been shown previously regarding the tent of meeting, which represented heaven in which the Lord was present. The inmost part of it, where the ark of the Testimony was, represented the inmost or third heaven; the dwelling-place, which was outside the veil, represented the middle or second heaven; and the court represented the first or lowest heaven. And they in like manner were celestial, spiritual, and the natural springing from these. But the intermediary uniting the inmost and middle heavens was represented by the veil between the holy place and the holy of holies, in the same way as it was by the tunic on Aaron. Regarding the inmost part of the tent where the ark was, see 9485; regarding the dwelling-place which was outside the veil, 9594, 9632; regarding the court, 9741; and regarding the veil, the intermediary uniting the inmost and middle heavens, 9670, 9671.
[4] An even better idea of these things may be acquired from the correspondence of the human being with the heavens; for all the parts of the human being have a correspondence with everything that exists in the heavens, see what has been shown previously at the ends of a number of chapters. The human head corresponds to the inmost or third heaven, where there is celestial good; the breast down to the loins corresponds to the middle or second heaven, where there is spiritual good; and the feet correspond to the lowest or first heaven, where there is natural good. The neck however, by virtue of correspondence, is the intermediary uniting the inmost and middle heavens, 9913, 9914, in the same way as the veil in the tent was. For all representatives on the natural level resemble the human form and have the same meaning as the parts of it which they resemble, 9496. From all this it now becomes clear why the tunic was kept distinct from the robe and ephod by means of a girdle, and also why the robe is called 'the robe of the ephod'.
