THE TIME OF THE END
The Great Supper of God
By
ARLEN CHITWOOD
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“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 unto the supper of the great God.
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.
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.
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 were both cast alive into a lake of fire burning with brimstone.
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:” (Rev. 19: 17-21).
Revelation
chapter nineteen presents two suppers which will occur
following the close of the Tribulation (deipnon, the Greek word translated “supper”
in both instances, refers to the principle meal of the day, usually observed
toward evening).
In
the first part of the chapter, immediately following the shouts of hallelujah
and praise in heaven at the end of the Tribulation (vv. 1-6) – a jubilation, mainly because of
Thus,
two successive suppers are seen in chapter nineteen – one in heaven preceding Christ’s
return, and the other on earth following His return. And the two suppers are completely different
in nature, though both are inseparably connected with the Son’s impending reign
over [and upon]
the earth.
(The
adjective, “great” [Gk. megas]
in Rev. 19: 17, describing a
supper [describing God in the K.J.V.] is used
eighty-two times in the Book of Revelation, describing numerous things [e.g., 1: 10;
2: 22; 5: 2, 12; 6: 4, 10, 12, 13, 17].
The word megas though is never used to describe God in this book, unless this
verse in ch. 19 is the exception.
A
couple of Greek manuscripts do gave the word megas describing
“God” rather than “supper,”
in this verse [including the Textus Receptus, the main Greek text used for the K.J.V.,
accounting for the K.J.V. translation].
However, the vast majority of manuscripts have the word megas describing “supper,”
accounting for the translation, “the great supper of
God,” in almost any English translation since 1901 A.S.V.
The
word megas appears one-hundred
fourteen times throughout the rest of the New Testament [Matthew through Jude],
and the word is used only seven times throughout this part to describe Deity
– three times to describe Christ in Messianic passages [Matt. 5: 35; Luke 1: 33; Titus 2: 13], twice to
describe Christ as High Priest [Heb. 4: 14; 10: 21],
once to describe Christ as the great Shepherd of the sheep [Heb. 3: 20], and once by the Jewish people to
describe Christ as a great Prophet [Luke 7: 16].
The
Septuagint [Greek translation of the Old Testament] uses megas
mainly for translation of the Hebrew word gadol. This word is used some five hundred times in the
Old Testament, but, as in the New Testament, the word is used only sparingly to
describe Deity [e.g., Ex. 18: 11; Deut. 7: 21;
10: 17; Ps. 47: 2; 99: 2; 138: 5].)
In
connection with Christ returning through an open heaven as “King of kings, and Lore of lords” to tread the
winepress, an angel is seen standing in the sun (v. 17). And
this angel cries out with a loud voice to all the birds of the air (land
animals as well in the same scene from Ezek. 39: 17)
to come, gather together, and partake of “the great
supper of God” – a supper which will consist of “the flesh of captains … mighty men …
horses … all men, both
free and bond, both small and great … the kings
of the earth, and their armies” (vv. 18, 19a).
(In
both Ezek. 39: 17 and Rev. 19: 17, the cry is to “all the
fowls that fly in the midst of heaven,” not just the carrion
birds. And the same is true of the land
animals in Ezek. 39: 17 – “every beast of the field.”
According
to the scene presented when the third and forth seals have been broken in Rev. 6: 5-8, depicting conditions during the
latter part of the Tribulation, particularly near the end, hunger existing
among animal life at that time may be such that even non-carnivorous animals
will be found partaking of this “great supper.”)
The
angel standing in the sun, uttering this cry, stands within that used
in a metaphorical sense in the Book of Revelation to symbolize the
centre of governmental power (cf. Rev.
6: 12; 8: 12; 12: 1; 16: 8). And
the symbolism used in Rev. 19: 17 is introduced
by and reflects back on the previous six verses, depicting Christ returning
through an opened heaven as “King of kings, and Lord of
lords.”
The
right to take the septre and rule the earth at this time will have previously
been given to the Son by the Father (Dan. 7: 13,
14; Rev. 11: 15; cf. Dan.
4: 17, 25; 5: 18-21; Matt. 20: 23).
And the angel standing in the sun – standing in that symbolizing the central
governing authority – is seen announcing this fact (cf.
Rev. 10: 1, 2).
Then,
from this point, the call goes out to all the birds of the air to come and
feast upon that which is about to remain of Gentile world power when it comes
against the King of Jerusalem, seeking to prevent Him from taking the septre
and assuming the throne, seeking to prevent Him from assuming that which will
then be rightly His.
Following
this call, both the Beast and the False Prophet are taken and cast alive into
the lake of fire. Then the Gentile
armies of the earth – which will have dared to follow the Beast, as he led them
against the King of Jerusalem, along with restored
These
armies will consist of such vast numbers in that day – myriads of myriads
referring to large indefinite numbers (Rev. 9: 16;
ref. Part XVII of this series) – that blood will flow in places to a depth
coming up to the horse’s bridle. And
this slaughter will extend over a distance of about one hundred and eighty
miles (Rev. 14: 20).
This
is how the Times of the Gentiles will be brought to a close when Christ returns
– centrally because of the out-working of the principles set forth in Gen. 12: 1-3 and Israel’s God-appointed position
among the nations in Gen. 9: 26, 27’ Ex. 4: 22, 23. And the manner in which this will occur
results in that which Scripture refers to as “the great
supper of God,” with trampled Gentile world powers left on the mountains
and plains of
The Succinct Account in the Book of Revelation
It
may appear strange to some reading Rev. 19: 17-21
that no more space or detail has been given at this point in the book to that
which will occur relative to Gentile world power when Christ returns. After all, this is the grand climax of some
2, 600 years of Gentile rule, with Israel about to take the septre and realize
her God-appointed position among the nations, which was made known through
Moses almost 3,500 years ago (Gen. 9: 26, 27; Ex.
4: 22, 23). But the whole of the
matter at this climatic place in the Book of Revelation is stated in a
very succinct manner – five verses, or a total of eleven verses, if one
begins with Christ returning through the opened heavens in verse eleven.
Previously
in this book, the same subject was dealt with several times after somewhat the
same succinct manner (ref. 9:
13-21; 14: 14-20; 16: 12-16).
Just the bare facts are given any place in the book, with very little
added detail. Again,
the lack of space and detail given to this climatic end of the Times of the
Gentiles in a book which brings Scripture to a close, completing God’s
revelation to man, may appear strange to some. But that should not be the case at all.
The
space and detail concerning the matter has already been given throughout numerous
passages in the Old Testament, passages covering whole chapters at times. In fact, this is the direction toward which
everything moves throughout all ten chapters of the Book of Esther, or all
twelve chapters of the Book of Daniel, with
The
whole of the matter is a major subject of Old Testament prophecy,
and everything
about how the Times of the Gentiles will end has already been covered by
prophet after prophet in minute detail.
If all the Scriptures written about this subject in the Old Testament
were brought together, one would have a word picture so complete and detailed
that it would defy description.
Thus,
when arriving at this closing place in the Book of Revelation – the book
closing the complete canon of Scripture – nothing needs to be given beyond a
simple announcement and description, connecting that stated with the Old
Testament Scriptures.
The
same thing could be said about the 1,000-year reign of Christ in the following
chapter. The whole of the matter – from
events which will occur following the binding of Satan at the beginning of the
millennium to events which will occur preceding the loosing of Satan at the end
of the Millennium (vv. 1-3, 7ff) – is stated
in three verses (vv. 4-6).
Why
only three verses to cover events during 1,000 years of time which the whole of
creation has been moving toward since the restoration of the earth and man’s creation
and fall 6,000 years ago?
The
answer is the same as that previously seen concerning the lack of detail in
this book surrounding the end of the Times of the Gentiles. All of the events surrounding the coming
1,000-year reign of Christ have already been covered by prophet after
prophet in minute detail throughout the Old Testament, beginning in the
opening two chapters of Genesis. And all
that needs to be stated in this closing book of Scripture is simply an
announcement that the time which the prophets had previously spoken about has now come.
And
exactly the same thing could be said concerning a word picture drawn from Old
Testament Scriptures pertaining to Christ’s Millennial Reign that was
previously said about a word picture drawn from Old Testament Scriptures
pertaining to the end of the Times of the Gentiles. If all the Scriptures in the Old Testament
bearing on Christ’s millennial reign were brought together, one would have a
word picture so complete and detailed that it would defy description.
Thus,
if details are needed about the end of the Times of the Gentiles, as well as
Christ’s millennial reign, the Old Testament is the place to go, not the Book
of Revelation. By the time John wrote
the Book of Revelation, the prophets had already spoken and provided
all the details which God wanted man to know. And, accordingly, the Spirit of God simply
moved John to provide, in a very brief manner, comments on that which
had already been provided in great detail.
These
comments would be comparable to placing a brief epitaph on a tombstone on
the one hand (the end of the Times of the Gentiles) and placing a
brief caption on a picture of a sunrise on the other hand (the
beginning of the Son’s millennial reign).
The
Old Testament closes in Malachi chapter four after a manner of covering the
same subject in essentially the same succinct way that it is
covered in the Book of Revelation. And
this would be for the same reason seen in the Book of Revelation. When one arrives at this chapter in Malachi, the
prophets have already spoken, and nothing further needs to be added.
The
first verse of this final chapter reflects on the end of Gentile world power,
and the second verse reflects on Christ’s subsequent reign, with the remaining
four verses dealing with both, but ending with the latter.
And
that is exactly what is seen in chapters nineteen and twenty of the Book of
Revelation, preceding the eternal ages beginning in
chapter twenty-one.
The Detailed Account in the Old Testament
The
picture concerning
All
of this was in the offing under Moses and Joshua as
And
that which occurred over centuries of time (about eight hundred years) – a
refusal to become God’s witness (e.g. Jonah in the type, refusing to go to Ninevah), further disobedience, harlotry – resulted in God
eventually uprooting His people from their land, driving them out among the
nations to effect repentance, and removing the septre from Israel’s hand and
giving it to the Gentiles.
This
is one
major subject seen throughout the Old Testament. But there is another major subject
seen throughout the Old Testament as well, having to do with Israel’s
repentance and restoration, followed by a realization of the nation’s calling
as set forth in the beginning. And this,
of course, necessitates the end and destruction of Gentile world power, with
the theocracy being restored to
All
of the different facets of this whole overall story – past, present, and future
– can be seen different places throughout Moses, the Psalms, and the
Prophets. Each writer presents different
things about different parts of a word picture which can be seen in its
completeness, exactly as God desires man to see it, only by comparing Scripture
with Scripture. No one book presents the
complete picture. This is seen only
by bringing together that which the Spirit of God moved all of the Old
Testament writers to record (cf. 2
Peter 1: 20, 21).
This
is what the Old Testament is about, and there is an emphasis throughout
the Old Testament on the latter part of the story –
This
is seen in the typology beginning as early as the Flood during Noah’s day in
Genesis chapters six through eight, or the destruction of Nimrod’s Babylonian
kingdom in Genesis chapter eleven, or the battle of the kings during Abraham and
Melchizedek’s day in Genesis chapter fourteen.
That seen in latter Scripture in Psalms chapters two and eighty-three
would be two other accounts, presented in a different manner; and that seen in
Isaiah chapter fourteen would be another.
An
almost endless list of other similar references could be cited. But that which has already been stated, along
with sections of Scripture about to be dealt with from four different books
having to do with the end Times of the Gentiles and the destruction of Gentile
world power, should suffice to show the extensive
nature of this subject in the Old Testament.
1.
As Seen in the
Book of Exodus
The
removal of the Israelites from
Then,
the giving of the old covenant [the Law] and the establishment of the theocracy
at Sinai is a type of God making a new covenant with the house of
In
the type, following events in the Book of Exodus, the Israelites were ready to
enter into the land and realize the rights of the firstborn. And exactly the same thing will occur yet
future when a new covenant has been made with
(The
Old Testament theocracy began at Sinai through the giving of the Law, the
building of the Tabernacle, and the glory of God indwelling the Tabernacle [Ex. 20-40].
At the moment the Glory of God indwelled the Tabernacle [Ex. 40: 33-38], God Himself dwelled in the midst
of His
firstborn son, a kingdom of priests [Ex. 4:
22, 23; 19: 5, 6]. And the
theocracy, with its people [
The
same theocracy is to be restored
to Israel yet future, which, according to the type, will occur following a new
covenant being made with the house of Israel and following the Glory indwelling
the Temple which Messiah Himself will build [Ezek.
43: 2ff; Zech. 6: 12, 13].)
2. As seen in the Book of Ezekiel
Ezekiel
deals extensively with the restoration of
The
latter part of chapter thirty-six (vv 17-38)
deals with the reason for the dispersion of the Jewish people, their national
conversion, and their restoration to the land.
All of chapter thirty-seven then provides more information concerning
their national conversion and restoration to the land. Then chapter thirty-eight and thirty-nine
have to do with the destruction of Gentile world power once they have been
restored to the land, with these two chapters ending at the same place as the
previous two chapters –
That
events in chapters thirty-eight and thirty-nine can occur only after
And,
in the parallel account in Rev. 9: 15-18 (cf.
Ezek. 39: 4-20), the slaying of “the third part of man” at the hands of the two myriads
of myriads would undoubtedly have to do with the armies themselves rather than
with mankind in general (ref. Ezek.
38: 21; cf. Judges 7: 22; 1 Sam. 14: 20).
Then
chapters forty through forty-eight present
(The
use of ‘Gog”
[referencing a prince] and “Magog”
[referencing a land], used together in Ezek. 38:
2, cannot possibly refer to Russia, with Russia leading armies of
subsequently named nations against Israel during the Tribulation, as
usually taught. Contextually, it is
evident that the reference must be viewed in line with the same type reference seen in Rev. 20: 8, where “Gog and Magog” refer to “the nations
which are in the four quarters of the earth.”
Note
that there is nothing in the New Testament that is not found after some fashion
on the Old Testament, with the New Testament drawing from the Old Testament in
this respect. And Rev. 20: 8 can only draw from Ezek. 38: 2, though the time element and battle
are different.
Ezekiel 38, 39 has to do
with the
princes [kings, captains, mighty men]
leading armies from the nations of the earth against the re-gathered Jewish
people, with the “King of kings, and Lord of lords”
in their midst. The fact that only a few
3. As Seen in the Book of
Daniel
The
Book of Daniel, in its overall scope, deals with the Times of the Gentiles,
from beginning to end. And through the use
of imagery, metaphors, types, and direct statements, Daniel places an emphasis
on that which will occur at the end of the Times of the Gentiles – the
total destruction of Gentile world power, with the [millennial]
Note, for example, the great image in chapter two
and the
four great beasts in chapter seven (which deal with exactly the same
thing, from different perspectives). And the remainder of the book is simply
commentary on that depicted by the great image and the four great beasts, with
an emphasis on that depicted by the final form of the great image and the
fourth great beast.
(For
further information on the kingdom of this world becoming the kingdom of our
Lord and His Christ, as seen in the Book of Daniel, refer to parts XI, XXIII of
this series.)
4. As Seen in the Book of
Joel
The
same sequence of events as seen in Ezekiel chapters thirty-six through
thirty-nine is also seen in the Book of Joel.
And these events in Joel have to do with the Jewish people re-gathered to
the land, Messiah present in their midst, and the subsequent destruction of
Gentile world power (Joel 2: 27-3: 21).
Further,
in Joel, these events are seen occurring beyond Man’s Day, in the Lord’s Day (1: 15; 2: 1, 2; 3: 14). Man’s Day lasts until the end of the
Tribulation, with the Lord’s Day beginning when Christ returns at the end of
Man’s Day.
Joel
is just one of the numerous prophets which have spoken, and their words signal the
end of any discussion on the matter.
That which is about to occur
relative to Israel and the nations will turn out exactly as outlined in prophet
after prophet. And nothing can change or
alter anything which the prophets have stated.
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