Revelation Chapters 10–12 from the Former Adventists Philippines Perspective

Introduction

Revelation chapters 10 to 12 represent a pivotal interlude within the book’s judgment sequence, providing theological explanation and covenantal context for the catastrophic events described in preceding and subsequent chapters. The Former Adventists Philippines adopt a partial preterist reading of these chapters, holding that their primary fulfillment occurred in the first century, specifically in connection with the Jewish War (AD 66–70) and the transition from Old Covenant Israel to the New Covenant church. This interpretation understands these visions not as forecasts of distant end-time scenarios but as highly symbolic portrayals of God’s covenantal judgments and the preservation of His people amid persecution.

 Revelation 10: The Angel and the Little Scroll

In Revelation 10, John witnesses a mighty angel descending from heaven, holding a little scroll. The Former Adventists Philippines interpret this figure as a symbol of Christ's authoritative messenger proclaiming the imminent fulfillment of judgment upon apostate Israel. The angel’s declaration that “There will no longer be a delay" (Rev. 10:6) signals the impending fall of Jerusalem, which Jesus Himself foretold in Luke 21:20-24.

“When you see Jerusalem surrounded by armies, then recognize that its desolation has come near. Then those in Judea must flee to the mountains. Those inside the city must leave it, and those who are in the country must not enter it, because these are days of vengeance to fulfill all the things that are written. Woe to pregnant women and nursing mothers in those days, for there will be great distress in the land and wrath against this people. They will be killed by the sword and be led captive into all the nations, and Jerusalem will be trampled by the Gentiles until the times of the Gentiles are fulfilled." Luke 21:20-24 (CSB)

The little scroll, reminiscent of Ezekiel 2:9–3:3, represents the prophetic message that John is commissioned to deliver—a message of bittersweet nature, bringing vindication to the faithful and destruction to the unrepentant.¹

"So I looked and saw a hand reaching out to me, and there was a written scroll in it. When he unrolled it before me, it was written on the front and back; words of lamentation, mourning, and woe were written on it. He said to me, “Son of man, eat what you find here. Eat this scroll, then go and speak to the house of Israel.” So I opened my mouth, and he fed me the scroll. “Son of man,” he said to me, “feed your stomach and fill your belly with this scroll I am giving you.” So I ate it, and it was as sweet as honey in my mouth." Ezekiel 2:9 - 3:3 (CSB

This chapter emphasizes the covenantal lawsuit motif wherein God formally indicts Old Covenant Israel, now apostate, and prepares to vindicate the martyrs’ blood (Rev. 6:9-11).

Relevant Verses and Commentary:

Luke 21:22: Jesus calls the fall of Jerusalem the fulfillment of all that is written, affirming the nearness of judgment.²

"Because these are days of vengeance to fulfill all the things that are written."Luke 21:22 (CSB)

Ezekiel 3:3: Ezekiel consumes a scroll of lamentation, typifying John’s role in proclaiming both doom and deliverance.³

“Son of man,” he said to me, “feed your stomach and fill your belly with this scroll I am giving you.” So I ate it, and it was as sweet as honey in my mouth." Ezekiel 3:3(CSB)

Revelation 11:Measuring the Temple and the Two Witnesses

Revelation 11 continues the judgment motif as John is instructed to measure the temple, altar, and worshippers, leaving the outer court unmeasured, which symbolizes the judgment. The Former Adventists Philippines identify this scene with the first-century Jerusalem temple, which faced destruction in AD 70. The measuring signifies God’s protection of the faithful remnant within the broader apostate nation, paralleling Ezekiel 40–43’s temple vision. The two witnesses, understood symbolically rather than as literal figures, represent the faithful prophetic witness of the church—both Jewish and Gentile believers—during the years leading up to Jerusalem’s fall. Their testimony during the forty-two months (Rev. 11:2-3), a period matching the Roman siege of Jerusalem (AD 67–70).⁴

"But exclude the courtyard outside the temple. Don’t measure it, because it is given to the nations, and they will trample the holy city for forty-two months. I will grant my two witnesses authority to prophesy for 1,260 days, dressed in sackcloth.” Revelation 11:2-3 (CSB)

Their martyrdom (Rev. 11:7-10) and resurrection (Rev. 11:11-12) symbolize the church’s apparent defeat under persecution, followed by vindication and triumph. This correlates with Jesus' prophecy in Matthew 24:9-14 of severe persecution before Jerusalem’s judgment. The “great city” where the witnesses are slain is identified as Jerusalem, “where also their Lord was crucified” (Rev. 11:8), confirming the chapter’s first-century context.

"Their dead bodies will lie in the main street of the great city, which figuratively is called Sodom and Egypt, where also their Lord was crucified." Revelation 11:8 (CSB)

Relevant Verses and Commentary:

Matthew 24:9-14: Jesus predicts persecution and apostasy before Jerusalem’s end.⁵

“Then they will hand you over to be persecuted, and they will kill you. You will be hated by all nations because of my name. Then many will fall away, betray one another, and hate one another. Many false prophets will rise up and deceive many. Because lawlessness will multiply, the love of many will grow cold. But the one who endures to the end will be saved. This good news of the kingdom will be proclaimed in all the world as a testimony to all nations, and then the end will come." Matthew 24:9-14 (CSB)

Ezekiel 40–43: The prophet measures a temple, typifying divine judgment and preservation.⁶

 Revelation 12: The Woman, the Child, and the Dragon

Revelation 12 presents a cosmic conflict portrayed through symbolic imagery. The Former Adventists Philippines interpret the woman as faithful Old Covenant Israel, through whom the Messiah was born (Rev. 12:1-5), in harmony with Isaiah 66:7-9.

Before Zion was in labor, she gave birth; before she was in pain, she delivered a boy. Who has heard of such a thing? Who has seen such things? Can a land be born in one day, or a nation be delivered in an instant? Yet as soon as Zion was in labor, she gave birth to her sons.

“Will I bring a baby to the point of birth and not deliver it? ” says the LORD; “or will I who deliver, close the womb? ” says your God." Isaiah 66:7-9 (CSB)

The male child, who is caught up to God and His throne, is Christ Himself, reflecting His ascension and enthronement (Acts 1:9; Psalm 110:1). The dragon, explicitly identified as Satan (Rev. 12:9), seeks to destroy both Christ and His people.

The woman’s flight into the wilderness for 1,260 days (Rev. 12:6) parallels the church’s preservation amid the Roman-Jewish conflict, consistent with Jesus’ warning in Matthew 24:15-22 for believers to flee to the mountains. The Bible connects this period with the same forty-two months of Revelation 11, representing the final phase of the Jewish War.⁷ The war in heaven (Rev. 12:7-12) symbolically describes Satan’s defeat through Christ’s redemptive work, particularly at the cross and resurrection (John 12:31), culminating in the judgment upon apostate Jerusalem, Satan’s earthly ally.

Relevant Verses and Commentary:

Isaiah 66:7-9: A woman gives birth before labor pains, typifying Israel’s role in bringing forth the Messiah.⁸

“Will I bring a baby to the point of birth and not deliver it? ” says the LORD; “or will I who deliver, close the womb? ” says your God." Isaiah 66:7-9 (CSB)

John 12:31: Jesus proclaims Satan’s judgment through His crucifixion.⁹

"Now is the judgment of this world. Now the ruler of this world will be cast out."John 12:31(CSB)

Matthew 24:15-22: Jesus urges flight at Jerusalem’s desolation, echoed in Revelation 12:6.¹⁰

"The woman fled into the wilderness, where she had a place prepared by God, to be nourished there for 1,260 days." Revelation 12:6 (CSB)

“So when you see the abomination of desolation, spoken of by the prophet Daniel, standing in the holy place” (let the reader understand), “then those in Judea must flee to the mountains. A man on the housetop must not come down to get things out of his house, and a man in the field must not go back to get his coat. Woe to pregnant women and nursing mothers in those days! Pray that your escape may not be in winter or on a Sabbath. For at that time, there will be great distress, the kind that hasn’t taken place from the beginning of the world until now and never will again. Unless those days were cut short, no one would be saved. But those days will be cut short because of the elect." Matthew 24:15-22 (CSB)

Conclusion

The Former Adventists Philippines, following the interpretive trajectory of partial preterists, affirm that Revelation 10–12 chiefly describes God’s covenantal dealings with Old Covenant Israel in the first century. These chapters symbolically recount the imminent judgment on apostate Jerusalem, the church’s prophetic witness and persecution, and the decisive victory of Christ over Satan’s dominion. Far from forecasting remote future events, these passages declare the covenantal transition from the Old to the New, the vindication of Christ’s saints, and the establishment of His kingdom, accomplished historically through the events of AD 70.

References:

1. David Chilton, The Days of Vengeance: An Exposition of the Book of Revelation (Tyler, TX: Dominion Press, 1987), 252–254.

2. Luke 21:22, Christian Standard Bible (CSB).

3. Ezekiel 3:3,  Christian Standard Bible (CSB).

4. Kenneth Gentry, Before Jerusalem Fell: Dating the Book of Revelation (Atlanta: American Vision, 1998), 245–247.

5. Matthew 24:9-14, Christian Standard Bible (CSB).

6. Ezekiel 40–43, ESV.

7. David Chilton, The Days of Vengeance, 282–284.

8. Isaiah 66:7-9, Christian Standard Bible (CSB).

9. John 12:31, Christian Standard Bible (CSB).

10. Matthew 24:15-22, Christian Standard Bible (CSB).