Before Jerusalem Fell
by Kenneth L. Gentry by Kenneth L. Gentry
Th ldenti~ of th Sixth King 147 in regard to this passage. The problem is that John introduces the passage in such a way as to appear to suggest the exceeding difficulty of the interpretation of the matter. After the vision is shown to (Rev. 17: 1) and seen by (Rev. 17:3) John, the angel speaking to him says (v. 9a): “Here is the mind which has wisdom” (the Greek of the statement is: d6E d vofiq d ~xcw oopiav. Then follows our text. Despite the fact that there are no lexically difficult words involved, this phrase has generated extensive debate among commentators. We will consider the reservations of two commentators by way of illustration of the false perceptions regarding the alleged interpretive problem. Regarding the matter, dispensationalist Walvoord notes: “The explanation of the beast introduced by the unusual phrase ‘here is the mind which bath wisdom’ anticipates the difficulty and complexity of the revelation to follow. The reader is warned that spiritual wisdom is required to understand that which is unfolded.”] Postmillennialist H. B. Swete urges caution on the same basis: “What is to follow will put to the proof the spiritual discernment of the hearer or reader. . . . As Arethas points out, the wisdom which is demanded is a higher gift than ordinary intelligence. . . . The interpretation now begins, but (as the reader has been warned) it is itself an enigma, for which more than one solution may be found.”2 Despite the asseverations of these commentators, it would seem that those who allege that the phrase introduces an ambiguity are in essence turning the statement on its head. In point of fact, the context is extremely clear: the express purpose of the statement is to provide an elucidation of the matter. Let us consider the situation carefully. In verses 1-6 of Revelation 17, one of the seven angels appears to John for the purpose of showing him the judgment of the “great harlot” (v. 1). When the angel “carried” him “away in the Spirit,” John “saw” the woman on the beast (v. 3). This was a revelatory vision-experience, such as the opening verse of Revelation indicated John would receive (Rev. 1:1, “signified”). By definition revelatory visions are symbolic representations of prophetic truths or events. The visions as such are the more difficult portions of Revelation, by 1. John F. Walvoord, T/u Revelation ofJesu.s Chrrkt (Chicago: Mcody, 1966), p. 250. 2. Hemy Barclay Swete, Commmtay on Rewlation (Grand Rapids: Kregel, [1906] 1977), pp. 219-220.
148 BEFORE JERUSALEM FELL the very nature of the case. Indeed, in the very situation before us, John expresses his own alarm and dismay at the meaning of the vision: “And when I saw her, I wondered greatly” (v. 6). The verb (eavpa
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148 BEFORE JERUSALEM FELL<br />
the very nature of the case. Indeed, in the very situation before us,<br />
John expresses his own alarm and dismay at the meaning of the<br />
vision: “And when I saw her, I wondered greatly” (v. 6). The verb<br />
(eavpa
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