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Israel's Flight to the Mountains in Revelation

The imagery of Israel fleeing to the mountains in Revelation 12:13-17 draws upon a rich biblical tradition where mountains serve as places of refuge, divine encounter, and prophetic significance. This motif is not isolated but resonates with earlier biblical narratives and prophetic pronouncements concerning Israel's relationship with God and their physical landscape.

In the Old Testament, mountains frequently appear as significant geographical features and symbolic locations. Palestine itself is described as a hilly country [7]. The Mount of Olives, for instance, is a prominent ridge east of Jerusalem, mentioned in connection with David's flight from Absalom and frequently alluded to in both Old and New Testaments [4]. Mount Sinai is another crucial example, where Moses ascended to receive laws from God and delivered them to the Hebrews, with the people encamping near the mountain [5, 14, 15]. This ascent to Sinai was considered an occasion for joy and a festival for the Israelites [11].

Prophetic texts also utilize the imagery of mountains in relation to Israel's fate. Ezekiel, for example, is commanded to "set thy face unto mountains of Israel, and prophesy concerning them" [1, 10]. This prophecy often carries a tone of judgment, as the mountains, once scenes of idolatry, would become scenes of flight and shame [9]. Yet, the mountains also represent a place where God would gather His people, as seen in Ezekiel 39:2, where God declares, "I will make you come up from the inmost parts of the north; I will make you come on to the mountains of Israel" [2]. The imagery of doves fleeing to the mountains when fearing a bird-catcher is used to describe Israel's flight from their foes, with their mournful repentance likened to the plaintive note of a dove [9].

The New Testament echoes this theme, particularly in eschatological contexts. Jesus, in Matthew 24:16, instructs those in Judea to "go in flight to the mountains" during a time of tribulation [3]. This instruction is often interpreted as a literal warning for physical escape from impending danger, drawing on the established biblical understanding of mountains as places of refuge.

The flight to the mountains in Revelation 12:13-17, where the woman (often interpreted as representing Israel or the church) flees into the wilderness to a place prepared for her by God, builds upon these earlier biblical patterns. The "wilderness" and "mountains" are often intertwined in biblical narratives of refuge and divine provision. The Israelites' forty years of wandering in the wilderness, for example, were a period where God led them "by the right way" despite their rebellious fears [6]. This period of wandering, though marked by hardship, was also a time of divine protection and sustenance.

The concept of divine protection during flight is also present in other biblical texts. Calvin notes that passages like Psalm 91:11, "He shall give his angels charge over thee, to keep thee in all thy ways," and Psalm 34:8, "The angel of the Lord encampeth round about them that fear him, and delivereth them," relate to Christ, the Head of the Church, and subsequently to all believers, implying divine safeguarding in times of peril [12]. Moses's leadership during the Exodus, where he led the Hebrews through difficult terrain to avoid their enemies, also illustrates a divinely guided flight for safety [8].

The "mountains of Israel" can also carry a symbolic weight beyond mere physical geography. They represent the land promised to Israel, a place of their heritage and identity. The prophetic pronouncements concerning these mountains, whether of judgment or restoration, underscore their significance in God's plan for His people. The flight to the mountains, therefore, is not merely a physical relocation but can also symbolize a return to a place of divine covenant and protection, even amidst tribulation.

The Jewish tradition also reflects on the significance of mountains in moments of redemption. Rabbi Yehuda, in Midrash Rabbah, interprets the verse "The sound of my beloved! Behold, he approaches, he leaps over the mountains and bounds over the hills" (Song of Songs 2:8) as referring to Moses's announcement of Israel's redemption from Egypt. The "leaping over the mountains" signifies the swiftness and power of divine intervention in bringing about salvation, even when human logic might deem it impossible [13]. This highlights a theological understanding where divine action can overcome obstacles, symbolized by mountains, to bring about deliverance.

Thus, the imagery of Israel's flight to the mountains in Revelation is deeply rooted in a long-standing biblical tradition where mountains serve as both literal and symbolic places of refuge, divine encounter, and providential care during times of distress and impending judgment.

Sources

  1. Ezekiel “Ezekiel 6:2 (YLT) — `Son of man, set thy face unto mountains of Israel, and prophesy concerning them:”
  2. Ezekiel “Ezekiel 39:2 (BBE) — And turning you round, I will be your guide, and make you come up from the inmost parts of the north; I will make you come on to the mountains of Israel:”
  3. Matthew “Matthew 24:16 (BBE) — Then let those who are in Judaea go in flight to the mountains:”
  4. Easton's Bible Dictionary “Easton's Bible Dictionary: Olves, Mount of — So called from the olive trees with which its sides are clothed, is a mountain ridge on the east of Jerusalem (1 Kings 11:7; Ezek. 11:23; Zech. 14:4), from which it is separated by the valley of Kidron. It is first mentioned in connection with David's flight from Jerusalem through the rebellion of Absalom (2 Sam. 15:30), and is only once again mentioned in the Old Testament, in Zech. 14:4. It is, however, frequently alluded to (1 Kings 11:7; 2 Kings 23:13; Neh. 8:15; Ezek. 11:23). It is frequently mentioned in the New Testament (Matt. 21:1; 26:30, e”
  5. Project Gutenberg “Flavius Josephus, Antiquities of the Jews, CHAPTER 5, section 1: . How Moses Ascended Up To Mount Sinai, And Received Laws From God, And Delivered Them To The Hebrews. 1. Now Moses called the multitude together, and told them that he was going from them unto mount Sinai to converse with God; to receive from him, and to bring back with him, a certain oracle; but he enjoined them to pitch their tents near the mountain, and prefer the habitation that was nearest to God, before one more remote. When he had said this, he ascended up to Mount Sinai, which is the highest of all the mountains that are”
  6. Easton's Bible Dictionary “Easton's Bible Dictionary: Wandering — Of the Israelites in the wilderness in consequence of their rebellious fears to enter the Promised Land (Num. 14:26-35). They wandered for forty years before they were permitted to cross the Jordan (Josh. 4:19; 5:6). The record of these wanderings is given in Num. 33:1-49. Many of the stations at which they camped cannot now be identified. Questions of an intricate nature have been discussed regarding the "Wanderings," but it is enough for us to take the sacred narrative as it stands, and rest assured that "He led them forth by the right way" (Ps. 107:1-7”
  7. Easton's Bible Dictionary “Easton's Bible Dictionary: Mount — Palestine is a hilly country (Deut. 3:25; 11:11; Ezek. 34:13). West of Jordan the mountains stretch from Lebanon far down into Galilee, terminating in Carmel. The isolated peak of Tabor rises from the elevated plain of Esdraelon, which, in the south, is shut in by hills spreading over the greater part of Samaria. The mountains of Western and Middle Palestine do not extend to the sea, but gently slope into plains, and toward the Jordan fall down into the Ghor. East of the Jordan the Anti-Lebanon, stretching south, terminates in the hilly district called Jebel ”
  8. Project Gutenberg “Flavius Josephus, Antiquities of the Jews, CHAPTER 15, section 2: pursuit, and asked of every one they met which way they were gone. And indeed that land was difficult to be traveled over, not only by armies, but by single persons. Now Moses led the Hebrews this way, that in case the Egyptians should repent and be desirous to pursue after them, they might undergo the punishment of their wickedness, and of the breach of those promises they had made to them. As also he led them this way on account of the Philistines, who had quarreled with them, and hated them of old, that by all means they migh”
  9. Ezekiel (Presbyterian) “Jamieson, Fausset & Brown on Ezekiel 7:16: (Eze 6:6). like doves--which, though usually frequenting the valleys, mount up to the mountains when fearing the bird-catcher (Psa 11:1). So Israel, once dwelling in its peaceful valleys, shall flee from the foe to the mountains, which, as being the scene of its idolatries, were justly to be made the scene of its flight and shame. The plaintive note of the dove (Isa 59:11) represents the mournful repentance of Israel hereafter (Zac 12:10-12).”
  10. Ezekiel (Nonconformist/Puritan) “Matthew Henry on Ezekiel 6:1: Here, I. The prophecy is directed to the mountains of Israel (Eze 6:1, Eze 6:2); the prophet must set his face towards them. If he could see so far off as the land of Israel, the mountains of that land would be first and furthest seen; towards them therefore he must look, and look boldly and stedfastly, as the judge looks at the prisoner, and directs his speech to him, when he passes sentence upon him. Though the mountains of Israel be ever so high and ever so strong, he must set his face against them, as having judgments to denounce that should shake their founda”
  11. Sefaria (Jewish (Kabbalistic/Philosophical)) “Ramban (Nachmanides) on Exodus 19:1: IN THE THIRD MONTH. Scripture should have said, “And they journeyed from Rephidim and they encamped in the wilderness of Sinai, in the third month after their going forth from the land of Egypt,” just as it said above concerning the wilderness of Sin. 131 Above, 17:1: And all the congregation of the children of Israel journeyed from the wilderness of Sin… and encamped in Rephidim . But [Scripture’s manner of expression here is] due to the fact that their coming into the wilderness of Sinai was an occasion for joy and a festival to them, and that since they ”
  12. CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 30: safety, how they undertake our defence, direct our path, and take heed that no evil befall us. There are whole passages which relate, in the first instance, to Christ, the Head of the Church, and after him to all believers. “He shall give his angels charge over thee, to keep thee in all thy ways. They shall bear thee up in their hands, lest thou dash thy foot against a stone.” Again, “The angel of the Lord encampeth round about them that fear him, and delivereth them.” 110 110 Ps. 91:11 ; 34:8; Gen. 16:9 ; 24:7; 48:16; Ex. 14:19 , ”
  13. Midrash Rabbah (Jewish (Rabbinic)) “Midrash Rabbah, Shir HaShirim Rabbah 2:8:1: “The sound of my beloved! Behold, he approaches, he leaps over the mountains and bounds over the hills” (Song of Songs 2:8). “The sound of my beloved! Behold, he approaches,” Rabbi Yehuda, Rabbi Neḥemya, and the Rabbis. Rabbi Yehuda says: “The sound of my beloved! Behold, he approaches,” this is Moses at the moment when he came and said to Israel: ‘During this month you will be redeemed.’ They said to him: ‘Moses our master, how will we be redeemed? Did the Holy One blessed be He not say to Abraham: “They will enslave them and afflict them four hundr”
  14. Exodus (Lutheran) “Keil & Delitzsch on Exodus 19:3: Moses had known from the time of his call that Israel would serve God on this mountain (Exo 3:12); and as soon as the people were encamped opposite to it, he went up to God, i.e., up the mountain, to the top of which the cloud had probably withdrawn. There God gave him the necessary instructions for preparing for the covenant: first of all assuring him, that He had brought the Israelites to Himself to make them His own nation, and that He would speak to them from the mountain (Exo 19:4-9); and then ordering him to sanctify the people for this revelation of the ”
  15. Exodus (Methodist/Wesleyan) “Adam Clarke on Exodus 19 (introduction): The children of Israel, having departed from Rephidim, come to the wilderness of Sinai in the third month, Exo 19:1, Exo 19:2. Moses goes up into the mount to God, and receives a message which he is to deliver to the people, Exo 19:3-6. He returns and delivers it to the people before the elders, Exo 19:7. The people promise obedience, Exo 19:8. The Lord proposes to meet Moses in the cloud, Exo 19:9. He commands him to sanctify the people, and promises to come down visibly on Mount Sinai on the third day, Exo 19:10, Exo 19:11. He commands him also to set”
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