Revelation (Written)

Thursday, 19 November 2020

When He opened the second seal, I heard the second living creature saying, “Come and see.” Revelation 6:3

The focus goes now from the white horse and its rider to the scroll saying, “When He opened the second seal.” The breaking of the seals allows for judgment upon an unrepentant world, and so that is what can be anticipated again with the breaking of this seal. Understanding this, John says, “I heard the second living creature.” This would be the one resembling a calf (verse 4:7). He speaks forth, “Come and see.”

Like the previous seal, manuscripts vary here. Rather than, “Come and see,” as if a command to John, other manuscripts simply say, “Come.” This would be a calling forth of the entity held by the seal. If this is correct, and it appears to be the more likely translation, it is a call for the entity to come forth, and thus to go out, like with the first seal.

Life application: The living creatures around the throne are named in the same order as the gospels, and they are calling out in the same order as the gospels. What is revealed in the four gospel accounts is the Person and work of Jesus Christ.

For those who accepted the message before this time of tribulation, pardon of sins has been granted, and eternal life has been given. They were taken at the rapture, escaping the things to come. But now, those same gospels that were rejected by the remaining people on earth, testify against them. The living creatures are calling out the destroyers, one by one, who will bring judgment on the earth to those who are left behind to endure the tribulation.

There is an order to all things, and God displays His divine order in the Bible. It is consistent and it is verifiable. Because of this, His judgments also follow His divine order. We need to carefully handle the gift He has given us in the pages of the Bible. They demonstrate the great wisdom of our Creator and they show His plan for us. Let us take heed to the words given.

Thank You Heavenly Father for the great book You have revealed to us – the Holy Bible. It is one of comfort, of wisdom, of joy, and of blessing, if we handle it properly. Help us to do so, and also give us the wisdom to study it and love it all the days You have set before us. Amen.

Wednesday, 18 November 2020

And I looked, and behold, a white horse. He who sat on it had a bow; and a crown was given to him, and he went out conquering and to conquer. Revelation 6:2

Verse 6:1 saw the opening of the first seals and the voice like thunder calling out. The response to that leads to John’s words, saying, “And I looked.” This signifies a new part of the vision. His attention is directed away from the living creature and to what has been called forth by it. With that accomplished, he says, “and behold, a white horse.”

Here we have two separate emblems to consider. The horse in Hebrew is the word sus. It also means a swallow (the bird) and swiftness. One can see the similarity between the two as a horse darts and leaps around swiftly like a swallow in the air does. The horse is used at various times to signify battle or war. Two of the many such examples are –

“The horse is prepared for the day of battle,
But deliverance is of the Lord.” Proverbs 21:31

&

“He devours the distance with fierceness and rage;
Nor does he come to a halt because the trumpet has sounded.
²⁵ At the blast of the trumpet he says, ‘Aha!’
He smells the battle from afar,
The thunder of captains and shouting.” Job 39:24, 25

Psalm 147:10 shows that a secondary aspect of the horse is that of strength. Taken together, one sees that this is a symbol of strength in battle.

The color white signifies purity, innocence, righteousness, and the like. That has already been seen in verses 3:4 & 5, and elsewhere. It was also the color of royalty at John’s time. The commanding officer would ride a white horse. That continued throughout history. With this understood, John next says, “He who sat on it had a bow.” The bow is an implement used in hunting, in battle, and so on. As it is held by one on a horse, it is here reflective of an instrument of war.

At times, commentaries make a to-do about there being no arrow mentioned. The reason for this is to justify their position that this rider is Jesus, the Prince of Peace, who has a bow but no arrow. This is an argument from silence. First, a bowman implies a man who will use a bow. Further, a bowman without an arrow would be a rather dull person. Going into a battle with a gun and no bullets makes as much sense as a tennis puck. Secondly, time and again in Scripture, the bow is mentioned without noting arrows with it, such as –

“I sent the hornet before you which drove them out from before you, also the two kings of the Amorites, but not with your sword or with your bow.” Joshua 24:12

Having a bow implies having arrows. The bow stands as representative of the weapon, just as having a machine gun implies having the capability to fire bullets. John next says, “and a crown was given to him.”

The stephanos, or “crown,” is a symbol of royalty, honor, and victory. Christ wore such a crown of thorns in His crucifixion. He the victorious King. The gospels mention the crowns of rejoicing, righteousness, life, and glory. Each is a symbol of honor. The twenty-four elders of Revelation have such crowns of royal heavenly governance. Thus, such symbolism is seen here as well – royalty, honor, and victory. Of this rider, John next says, “and he went out conquering and to conquer.”

Of this, Albert Barnes says, “John saw in him two things: one, that he had the aspect or port of a conqueror – that is, of one who had been accustomed to conquest, and who was confident that he could conquer; the [o]ther was, that this was clearly the design for which he went forth, and this would be the result of his going forth.”

This is correct. The horseman is summoned forth to wage war, to do so under the guise of purity and royal authority, and who anticipates victory.

To understand the symbolism further, the vision of Zechariah and four horses should be reviewed. That ancient symbolism is being brought forth again in Revelation. In Zechariah 1, four variously colored horses were sent throughout the earth as it rested quietly. These were followed by four horns (symbols of power and strength) that scattered Judah, Israel, and Jerusalem.

They were followed by four craftsmen. Of these, it said –

“These are the horns that scattered Judah, so that no one could lift up his head; but the craftsmen are coming to terrify them, to cast out the horns of the nations that lifted up their horn against the land of Judah to scatter it.” Zechariah 1:20

The four horses are jointly sent on a mission, just as the four horses of Revelation are sent. They have a unified purpose. Understanding this, the symbolism of this rider on the white horse is identified by scholars in various ways – he is Jesus, he is the church, he is the antichrist, he signifies the Roman empire of ages past, and so on. As this rider is united with the other three coming horses, it is not Jesus.

Jesus will return on a white horse after the tribulation period. It is not the church; they are already taken out at the rapture. He is not the Roman empire of ages past. However, he is associated with Rome, in that he is the coming antichrist. In Daniel 9:27, it says of the coming antichrist –

“Then he shall confirm a covenant with many for one week;
But in the middle of the week
He shall bring an end to sacrifice and offering.
And on the wing of abominations shall be one who makes desolate,
Even until the consummation, which is determined,
Is poured out on the desolate.”

This coming person is described further in Daniel and elsewhere. He will be a man of war, but he will also supposedly bring peace as a great ruler. Being antichrist, he will be the hope and expectation of what the world anticipates of the Prince of Peace, but He is actually the one to lead them away from any peace at all.

To read an almost astonishingly detailed analysis of all of the aspects of the symbolism of this verse, one can refer to the commentary on it by Albert Barnes at this link – https://www.studylight.org/commentaries/bnb/revelation-6.html. He does a great job with the symbolism, and he gives countless references to support his analysis. However, his final conclusion is incorrect. He identifies it as the old Roman empire.

The problem with this is that it fails to take into consideration the idea of dispensations. The tribulation period, now being described in Revelation, occurs after the church age, not during it. His conclusion is correct to a point (that Rome is involved), but he could not foresee Rome being revived as a power. He thus inserted the past, not the future, into his analysis. Despite this, the analysis is excellent.

This rider on the white horse is not Jesus, but the false Christ who will come prior to the return of Jesus. The breaking of the first seal is not to bring peace to the earth, but judgment on the earth. This rider is going forth to make war. Along with him, three other terrifying riders will come forth as well.

Life application: This rider has been given authority to do his work during the time of the tribulation period. Eight more times in the coming chapters, the term “was given” is used to indicate an allowance of evil power, so the argument cannot be made that this is Jesus from that term. The term “anti” when applied to the antichrist means “instead of.” And this is certainly what is expected during the tribulation period based on the figure mentioned in Daniel 9:26 – “the prince that shall come.”

This prince is anticipated to come in the final seven-year period mentioned in Daniel’s vision, and that seven-year period is still future; it is the tribulation period of Revelation. The figure in this verse then is this coming antichrist – going out conquering and to conquer.

To avoid being here when he arrives on the scene, be sure to call out for Jesus now. In believing in His gospel, you will be saved. When the rapture occurs, you will be taken from the world before this terrible time comes.

The timeline is set by Paul in 2 Thessalonians 2:1-3 –

1. Now, brethren, concerning the coming of our Lord Jesus Christ and our gathering together to Him, we ask you:
   not to be soon shaken in mind or troubled, either by spirit or by word or by letter,

2. as if from us, as though the day of Christ had come.
   [warning] Let no one deceive you by any means;

    2a for that Day will not come unless the falling away comes first, and the man of sin is revealed, the son of perdition

The “falling away” and the “man of sin” being revealed is being stated based on “the day of Christ,” not “our gathering together to Him.”

In other words, the rapture will occur. Only then will the antichrist be revealed who will sign the seven-year peace deal with Israel. During that seven years, he will fulfill the symbolism of this rider on the white horse. We are not to look for the antichrist. Rather we are to have our eyes fixed on JESUS.

Lord, the best part about reading Your word is to know that we know we are already safe in You. The antichrist who is coming has no authority over us because we are Yours! Hallelujah and amen to this! Lord, we pray for our family and friends who still don’t know you. Please move in their lives now to desire calling on You and to believe in Your gospel message, so that they will be spared from this time of trial to come. Amen.

Tuesday, 17 November 2020

Now I saw when the Lamb opened one of the seals; and I heard one of the four living creatures saying with a voice like thunder, “Come and see.” Revelation 6:1

Chapter 5 ended with the great praises of the heavenly host, worshiping the Lamb. Chapter 6 now begins with the Lamb exercising His right to open the scroll. In this, John says, “Now I saw when the Lamb opened one of the seals.”

What John is actually seeing here is debated. Is it a depiction drawn on the scroll itself so that each time a seal is broken, that is what is seen? Is it a written depiction on the scroll that can be read after the seal is broken? Is the seal broken and then a visual image appears? The text does not say and being dogmatic over this is therefore pointless. But because verse 5:1 says that the scroll was “written inside and on the back,” a logical assumption might be that John is able to read what is written there.

The point is that when the seal is broken, John understands the imagery and conveys it to us. When we read Revelation, our minds see what he has conveyed. From there, we then interpret (rightly or wrongly) what the imagery signifies. Even the heavenly scene itself is apocalyptic in nature and merely represents spiritual truths intended to convey to us things that have or will actually occur.

Understanding this, with the opening of the first seal, John next says, “and I heard one of the four living creatures saying.” This is one of the creatures first described in verse 4:6. Again, it is speculation to guess which creature is being referred to, but if it follows the order outlined in verse 4:7, then it would be the lion. As the next three identify which beast is speaking, this makes that thought much more likely. Further, it seems to be the case because John next says, “saying with a voice like thunder.”

Here, it uses the word phóné, or sound. It can be a voice, a language, or a noise. Being described like thunder would be characteristic of a lion, and only in this one verse does it say this. The next three do not give this graphic statement. From there, John relays what is said, it is “Come and see.”

Some manuscripts simply say “Come.” If so, rather than asking John to come and see, it would be a call for the rider on the horse of the coming verse to come forth. This actually seems to make more sense because in the opening of the fourth and fifth seal there is no call to “Come and see.” But if John had to come forward to see the first four writings on the scroll, he would also need to come forward to see the others as well.

Further, John is asked to come in verses 17:1 & 21:9. But the word there, deuro, is completely different than the one used here. In this verse, it is the word erchomai, “to come,” but meaning “to go.” In other words, it signifies moving from one place to another.

In this, the call to “Come” is calling forth the entity mentioned in the next verse in order to go out. We can imagine a soldier in his barracks being called by his commander, “I need you to come. The battle has been joined.” In this, the soldier comes out and goes. This appears to be the intent of what is being conveyed in the coming verses. The beasts are calling forth the executors of judgment in succession, instructing them to go and accomplish their tasks. As the four creatures reflect one of the four aspects of Christ displayed in the gospels, this meaning of “Come” (to go out) seems all the more likely.

Life application: From this point on, even until chapter 19 (with some interesting inserts along the way), the main context of the text will be a viewing of the seven years of tribulation which will come upon the whole world. This is the “seventieth week” of Daniel’s seventy weeks, just as was revealed to him in Daniel 9:24-27. This is the correct view – that the events are yet future and are centered on the people and nation of Israel. As Daniel was told –

“Seventy weeks are determined
For your people and for your holy city,” Daniel 9:24

Daniel was a Jew and Jerusalem is Daniel’s holy city. No other interpretation is acceptable as an evaluation of what is to be depicted. The lesser imagery can be debated over, but the overall theme of what is presented is the fulfillment of this final seven-year period.

The fact that this is future is perfectly evident from a proper study of those four verses in Daniel as they are revealed in human history and as is confirmed throughout the rest of the Bible. The Lord Jesus was born, lived as, died as, and was resurrected a Jew. He ascended from the Mount of Olives and promised to return at some future point – and His return will be to that same spot, literally and physically –

“And in that day His feet will stand on the Mount of Olives,
Which faces Jerusalem on the east.
And the Mount of Olives shall be split in two,
From east to west,
Making a very large valley;
Half of the mountain shall move toward the north
And half of it toward the south.” Zechariah 14:4

When He returns, it will be to His people – Israel. Only a poor interpretation of the Bible, and faulty presuppositions, will arrive at any other conclusion. From the opening of the seven seals, and through the trumpet judgments and bowl judgments, there is an immense amount of disagreement as to the timing and meaning of what is occurring.

Because these things are future, it would be inappropriate to be overly dogmatic about much of the interpretation. A careful evaluation of what will be presented is needed, but there are many things that cannot be known for certain. Like all of prophecy, it is only fully understood when it is accomplished within the stream of time. What is past is certain and what is clear is certain. That which is veiled will be fully understood only when it happens.

Of the events now beginning to be portrayed, John’s eyes will behold, and his pen will write out the details of what is coming. The world is being warned in advance. God has graciously offered us to see these future events. When they arrive, no one will be able to say that what happens isn’t what was prophesied, and none will be able to say they were not warned. The events will be clear enough that those left behind after the rapture will have choices to make.

Lord Jesus, open our eyes and our hearts to appreciate the prophecies given in Your word. As we peer into things written there, but which are yet to be fulfilled, help us to understand them properly. May our study of Your word help us to more fully appreciate that You are in complete control of the future and that nothing coming upon the world happens apart from Your will. We thank You for Your perfect plan of the ages. Amen.

Monday, 16 November 2020

Then the four living creatures said, “Amen!” And the twenty-four elders fell down and worshiped Him who lives forever and ever. Revelation 5:14

The words of this verse take us back to the previous chapter –

“Whenever the living creatures give glory and honor and thanks to Him who sits on the throne, who lives forever and ever, ¹⁰ the twenty-four elders fall down before Him who sits on the throne and worship Him who lives forever and ever, and cast their crowns before the throne.” Revelation 5:9, 10

Here it notes that “the four living creatures said ‘Amen.’” It is a note of confirmation concerning the doxologies of glory and honor just called out in the previous verses. With that noted, it then says, “And the twenty-four elders fell down and worshiped Him who lives forever and ever.”

This is fitting because it is these living creatures and the twenty-four elders who began this cycle of praise in verse 5:8 in reaction to the Lamb taking the scroll. First came their song, then that of the many angels, and then that of every creature. Now, the cycle completes, beginning with the response of the four living creatures.

The response by the twenty-four elders to that action is exactly as noted occurs at the various times when such glory and honor is given by these four living creatures. Though not stated, it can be assumed that this is also one of the times that they also cast their crowns before the throne. The Lamb has proven His infinite worth through the shedding of His blood, and the response is to acknowledge His preeminence in all things.

Life application: The heavenly scene has come full circle from where it started in chapter 4. The attention was focused to the One on the throne who lives forever and ever, and then to the Lion of the Tribe of Judah, the Root of David, and then to the Lamb who was slain. And now, after demonstrating that He is the qualified Redeemer who descended from David, and yet was David’s Source, the attention is redirected to Him as He sits on His rightful throne and to Him who is the Lamb. As these praises are proclaimed to both equally, the imagery is that of the God/Man.

The term “Him who lives forever and ever” is used seven times in Revelation and it shows us the eternality of the Lord. Here in the last verse of Chapter 5, it is repeated to remind us that everything we have experienced in this heavenly scene is given to show us the magnificence of Jesus. He is our Creator. He is the One who directed history toward the people of Israel and then to the tribe of Judah. From the tribe of Judah, redemptive history came more clearly into focus in the great king, David. And from David, the genealogy continued (as is recorded Matthew 1 and Luke 3) to the Christ – our Lord Jesus.

The gospels then tell us of His work, His death, and His resurrection. The establishment of His church is recorded in Acts and then the importance of His work is explained in the epistles. Here, in the book of Revelation, we have the ongoing unveiling of Him in His entire majestic splendor – showing us in apocalyptic form marvelous views of who He is. And now our attention is refocused on the throne from which He came – eternity itself.

Jesus stepped off of this throne and united with human flesh to do His amazing work and then He returned to it – there in heaven to “sit at the right hand of God” with “angels and authorities and powers having been made subject to Him” (1 Peter 3:22). He is our all in all. He is our Source of life and our eternal hope of life forevermore. He is JESUS!

Lord God Almighty! It all makes sense when we stand back and look at what is presented from a historical perspective. Yes, it all comes into focus! Through Jesus Christ, all things are from You, belong to You, have been accomplished by You, and they return to You. You are the entire focus of it all. May our eyes never be directed away from the splendor of Your glory! Amen.

Sunday, 15 November 2020

And every creature which is in heaven and on the earth and under the earth and such as are in the sea, and all that are in them, I heard saying:
“Blessing and honor and glory and power
Be to Him who sits on the throne,
And to the Lamb, forever and ever!” Revelation 5:13

Two doxologies have come forth. The first was from the four living creatures and the twenty-four elders before the throne. The second was from the angelic host around the throne. Now, the direction is focused out to the very extent of the earth itself, saying, “And every creature.”

The word is ktisma, and it signifies a created thing. Thus, it includes all of the product of the material creation, and anything that is created but immaterial. It is an all-encompassing thought that includes that “which is in heaven and on the earth.” There is an article before “heaven.” It is “the heaven,” and it signifies not merely the skies above man, but the heavenly area of God. Thus, the statement is all-inclusive of every created thing, without exception. This further includes all that is “under the earth.”

This is certainly speaking of those departed dead who are in Sheol (Old Testament), the place of the dead (Hades in the New Testament). This is spoken of throughout the Old Testament, such as this account in Numbers 14 where “the pit” is referring to Sheol –

“Now it came to pass, as he finished speaking all these words, that the ground split apart under them, ³² and the earth opened its mouth and swallowed them up, with their households and all the men with Korah, with all their goods. ³³ So they and all those with them went down alive into the pit; the earth closed over them, and they perished from among the assembly. ³⁴ Then all Israel who were around them fled at their cry, for they said, ‘Lest the earth swallow us up also!’” Numbers 14:31-34

In the New Testament, Paul refers to Hades in relation to the exact heavenly scene being seen in Revelation right now. He speaks of the victory over this pit –

“So when this corruptible has put on incorruption, and this mortal has put on immortality, then shall be brought to pass the saying that is written: ‘Death is swallowed up in victory.’
⁵⁵ ‘O Death, where is your sting?
O Hades, where is your victory?’
⁵⁶ The sting of death is sin, and the strength of sin is the law. ⁵⁷ But thanks be to God, who gives us the victory through our Lord Jesus Christ.” 1 Corinthians 15:54-56

The term “under the earth,” surely also includes the demonic spirits that are awaiting their own fate, such as are referred to in 2 Peter, using the term Tartarus (translated as “hell”) –

“For if God did not spare the angels who sinned, but cast them down to hell and delivered them into chains of darkness, to be reserved for judgment.” 2 Peter 2:4

Though it may seem contrary for a condemned demon to call out in praise, it would be the natural thing for it, or for any consigned to separation from God, to acknowledge their rightful judgment and condemnation. To see the glory of what God has done through Christ will demand that they so acknowledge God’s glory, and also Christ’s position sharing in that glory.

John next continues with “and such as are in the sea.” The Greek reads “on the sea.” This then is an all-inclusive statement of every creature that is both at the top of the sea and that resides in the deep. Every single creature is a part of this heavenly chorus, and their praise is in accord with the words of Paul in Romans 8 –

“For the creation was subjected to futility, not willingly, but because of Him who subjected it in hope; ²¹ because the creation itself also will be delivered from the bondage of corruption into the glorious liberty of the children of God. ²² For we know that the whole creation groans and labors with birth pangs together until now.” Romans 8:20-22

The creation itself, including every creature, is delivered by the work of Christ. The heavenly scene is given here in anticipation of that glorious day when all will be returned to a state of incorruptible perfection. Because of this, John says, “and all that are in them, I heard saying.” All of creation sees the marvel of the work of God in Christ and responds. The jubilant words call out, “Blessing and honor and glory and power.”

There is an article before each word in the Greek – “The blessing, and the honor, and the glory, and the power.” In the previous verse, it said the Lamb, who was slain, is worthy to receive power and riches and wisdom and strength, and honor, and glory, and blessing. In this verse, what He was worthy of receiving is acknowledged as received. But it is not a general sense of receiving blessing, honor, glory, and power. Rather, the articles before each word clearly indicate that He has received the substance of what the words mean. Any blessing, honor, glory, and power essentially belongs “to Him who sits on the throne.”

This is speaking of God in Christ, from whom all things find their source. He is the Creator and the Sustainer of all creation. Further, these honorifics (the blessing, the honor, the glory, and the power) belong “to the Lamb.”

Not only does God in Christ possess them, but Christ in His humanity as the Redeemer of man likewise possesses them. It is reflective of the words of Paul to the Colossians –

“He is the image of the invisible God, the firstborn over all creation. ¹⁶ For by Him all things were created that are in heaven and that are on earth, visible and invisible, whether thrones or dominions or principalities or powers. All things were created through Him and for Him. ¹⁷ And He is before all things, and in Him all things consist. ¹⁸ And He is the head of the body, the church, who is the beginning, the firstborn from the dead, that in all things He may have the preeminence.
¹⁹ For it pleased the Father that in Him all the fullness should dwell, ²⁰ and by Him to reconcile all things to Himself, by Him, whether things on earth or things in heaven, having made peace through the blood of His cross.” Colossians 1:15-20

God in Christ created, and He redeemed. To Him belong the very definition of what these honorifics mean. And this is not something that will ever change. Instead, it is, and it will be “forever and ever!”

The Greek reads eis tous aiōnas tōn aiōnōn, “or to the ages of the ages.” It is a way of saying “time without limit,” or as we say in English, “forever and ever.” Such is the nature of the magnificence of what God has done. There shall never be a time that He is not praised and that He does not possess the right to that praise for what He has done in Christ.

Life application: Take time today to read Psalm 148 and think on all the worth that God is due. It is we who turned from Him, and it is we who disrupted the very fabric of creation through our rebellion. And yet, He took it upon Himself to restore what was marred, and He did it through accepting the punishment of our wrongdoing in Himself.

Surely, He is worthy. He is great. He is magnified in power and in glory. He is JESUS!

Oh Lord Jesus, may You be praised and held in the highest honor among Your people! You are the King of glory and are worthy of every blessing and honor that can be given. All things come from You and to You are all things. Glory to God in the highest! Glory to the Lamb of God, our Lord and Savior Jesus! Amen.