“Surely HaShem G-d does nothing An examination of Revelation 10.
Introduction: This chapter, like chapter 7, is a type of interlude. Chapter 7 however, is an intermission that reveals the seed of a plot thread which will find its fulfilment in chapter 14, whereas chapter 10 is more of a preface to the seventh shofar. Both these chapters provide waiting periods for the reader between the sixth and seventh elements (Seals, Shofrot), showing the need for patience in anticipating the revelation of G-d and its completion. Chapter 7 begins, “After this” whereas chapter 10 begins, “Then”, which emphasises the fact that where chapter seven had stepped out of chronology and into the future, chapter 10 simply pauses within chronology. Unlike chapter 7 which is a self-contained intermission, chapter 10 begins an interlude that lasts until chapter 11:14, at which point the second woe has passed. From 11:15 we are introduced to the transitional seventh shofar and the subsequent future judgements poured out from the 7 bowls. Regardless of chapter and verse headings—which are not present in the original Greek text—we’re able to appreciate the rhythm of the writing and the purpose of the interludes. We are being prepared for what is coming, anything that remains hidden from us is kept secret for our good and is not for us to search out. The unveiling of Revelation is a gift from Messiah to the Ecclesia, however, even in this unveiling there are things that He gives only to His prophet (Yochanan), and like Shaul/Paul(2 Cor. 12:4), they are things that are between the prophet and his Master alone. The Text: 10:1 I saw another mighty (Gibor) messenger coming down out of heaven, clothed with a cloud; and a rainbow was upon his head, and his face was like the sun, and his legs (The Greek text reads, “feet-podes”, however Hebrew has one word that combines legs and feet, Raglayim) like pillars of fire; Like the angel Abbadon, this mighty angel has come down from heaven to serve G-d’s purpose over the earth. However, rather than being given authority, as Abbadon was (an angel receiving permission), this angel clearly has authority. Abbadon was given rule over a single element of the outworking of G-d’s plan, whereas this angel, by placing his feet on land and sea and having come down from heaven, shows that his authority is over all creation. The phrase, “another mighty angel” is proof in itself that this angel is not the mighty angel of Revelation 5:2 (Who is most likely Gabriel, “My mighty One of G-d”). Therefore we are being presented with another angel who is, “Mighty” but isn’t Gabriel. There are no other angels among the arch angels or the 7 angels of the presence who bear names that denote the title, “Mighty”, therefore we must look elsewhere to determine the identity of this messenger. One of the keys to identifying this mighty angel (messenger) is in the symbolism presented by his body and clothing. The symbols here offer parallels to Israel’s escape from Egypt. Clothed with a cloud: This symbolic clothing has three clear Scriptural meanings: 1. The Cloud of the Angel of HaShem is said to have guided (Exodus 13:21-22) and protected (Exodus 14:19, 24) Israel as she escaped the bondage of Egypt. 2. G-d makes the clouds His chariots (Psalm 104:3). 3. Messiah was engulfed in cloud at the transfiguration (Matthew 17:5; 24:30), which reflects the impartation of the Torah at Sinai. A rainbow was upon his head: As discussed previously, the rainbow is full of meaning, the primary meaning being that of representing G-d’s covenant promise never again to destroy the earth by flood (Gen. 9:8-13). It is a symbol of the work of the Messiah, Who by His sacrificial death and resurrection has bridged the gap between G-d and humanity. It is also symbolic of the sevenfold Spirit of G-d, being the result of the refraction of white light as it passes through water crystals in the atmosphere. Ezekiel describes the likeness of the glory of the L-rd like this: “There was a radiance around Him. 28 As the appearance of the rainbow in the clouds on a rainy day, so was the appearance of the surrounding radiance. Such was the appearance of the likeness of the glory of the Lord.” –Ezekiel 1:27-28 Thus Ezekiel combines the first two elements of cloud and rainbow. His face was like the sun: Practically speaking, the rainbow is caused by the radiant light of the Angel’s face, which shines like the sun, as its rays move through the cloud. Yeshua’s face is said to radiate this way at the transfiguration (Matthew 17:2). His legs like pillars of fire: Hebrew uses the word, “Raglayim” to denote both legs and feet, context confirms that the Hebrew is the more accurate reading. The Greek text here uses the Greek, “podes” meaning feet, however, feet can’t be, “pillars”, therefore the Hebrew, “Raglayim” is a better choice. This verse is evidence of one of two things: the Greek scribes of the New Testament were either conveying a Hebrew author’s (John) best guess at the Greek equivalent term, or, they were translating a Hebrew original text into Greek. In either case a Hebrew meaning is the intention of the author. The phrasing, “pillars of fire” is a clear reference to the Exodus: “HaShem was going before them in a pillar of cloud by day to lead them on the way, and in a pillar of fire by night to give them light, that they might travel by day and by night. 22He did not take away the pillar of cloud by day, nor the pillar of fire by night, from before the people.” –Exodus 13:21-22 This should be of great comfort to us His people, with whom He is continually present. We should take note that the fire of the Angel’s legs and feet is symbolic of the affliction of G-d’s Ecclesia (people, both Jew and Gentile) and the refining of His Spirit among them upon the earth. Israel’s escape from Egypt has been used as a clear foundation for the unravelling of the events of the book of Revelation. We have just read of the many plagues in Revelation that emulate the plagues of Egypt, we now see a figure like that of G-d’s Angel, “Ha-Malakh HaShem”, Who lead Israel from Egypt into the wilderness and protected her from her enemies and her from returning to her old way of life in the land of bondage. Surely the angel Gabriel received the title, “Mighty” as a reflection of the, “Mighty G-d” whom he serves. Therefore the only other Angel (Messenger) that can bear this title is the Angel of HaShem, Who is the “Malakh shel El-Shaddai”, the Angel of G-d Almighty. The Angel of HaShem and HaShem Himself are indistinguishable in a number of Tanakh passages (Genesis 16; 22; 24; 32; Exodus 3; Numbers 22; Judges 2; 5; 6; 13 etc.) It seems probable that in many instances in the Tanakh the Angel of HaShem is in fact the manifest presence of the Messiah (acting outside the bonds of time and space). Therefore there is no reason to discount the view that this mighty angel is the Messiah simply because Messiah is not referred to as an angel in the book of Revelation. “The G-d before whom my fathers Abraham and Isaac walked, The G-d who has been my shepherd all my life to this day, The Angel who has redeemed me from all evil, Bless the boys;” –Genesis 48:15 On the other hand, the Hebrew view holds that the Angel of HaShem or the Angel of HaShem’s presence is a separate entity within the divine court. What is clear is that each of the symbols that make up this angel’s appearance, are direct representations of G-d Himself and denote His presence and participation in the words and actions of this mighty angel. If this angel isn’t Yeshua, he is most certainly the manifest representation of both The Father (G-d) and the Son (Yeshua, G-d with us). 2 and he had in his hand a little scroll which was open. This scroll is called, “little” for a reason: it’s not the scroll of seven seals but rather a little/small part of the whole story of G-d. This scroll is open to Yochanan and needs not have any seals broken from it. Given that this scroll is taken from the Angel by Yochanan and that what follows is his consuming of it and prophesying to the nations, it seems likely that this scroll contains the writings of Yochanan; those being John’s gospel, 1st, 2nd, 3rd John and the Revelation. This means that Yochanan is to bring to the nations the gospel of repentance and salvation along with the prophetic consequences of refusing it. He placed his right foot on the sea and his left on the land; 3 and he cried out with a loud voice, as when a lion roars; and when he had cried out, the seven peals of thunder uttered their voices. His right foot on the sea and His left on the land signify His authority over all the earth. His voice is loud because it is heard throughout the earth and even to the heavens where the thunders respond. G-d’s voice is likened to that of a roaring lion throughout the Scriptures (Hosea 11:10; Amos 3:8): “HaShem roars from Zion And utters His voice from Jerusalem, And the heavens and the earth tremble. But HaShem is a refuge for His people And a stronghold to the sons of Israel.” –Joel 3:16 Yeshua is the lion of the tribe of Judah, a Messianic title from the Tanakh. “Behold, the Lion of the tribe of Judah, the Root of David, has overcome so as to open thea]" > book and its seven seals.” –Revelation 5:5 “Judah is a lion’s whelp; from the prey, my son, you have gone up. He couches, he lies down as a lion, And as a lion, who dares rouse him up?” –Genesis 49:9 The seven peals of thunder uttered their voices Both the cloud and the peals of thunder are traditional images from storm theophany (manifest meeting between G-d and man: Psalm 18:6-15; Psalm 29). There is a direct correlation between the voice of HaShem and the sevenfold thunder, as clearly presented in Psalm 29: “[1] The voice of HaShem is upon the waters; The God of glory thunders, HaShem is over many waters. 4 [2] The voice of HaShem is powerful, [3] The voice of HaShem is majestic. 5 [4] The voice of HaShem breaks the cedars; Yes, the Lord breaks in pieces the cedars of Lebanon. 6 He makes Lebanon skip like a calf, And Sirion like a young wild ox. 7 [5] The voice of HaShem hews out flames of fire. 8 [6] The voice of HaShem shakes the wilderness; HaShem shakes the wilderness of Kadesh. 9 [7] The voice of HaShem makes the deer to calve And strips the forests bare; And in His temple everything says, “Glory!” –Psalm 29:3-9 Therefore, the seven thunders are the voice of The L-rd, G-d of Israel (HaShem). 4 When the seven peals of thunder had spoken, I was about to write; and I heard a voice from heaven saying, “Seal up the things which the seven peals of thunder have spoken and do not write them.” Yochanan clearly understood and intended to write down what the thunders had spoken, however he is instructed not to write them down, meaning that they are not to be communicated to humanity. While this finds a correlation in the book of Daniel (Daniel 12:4-9), it is different in that there is no indication as to when the things spoken by the thunders will be revealed. There are times when a prophet receives intimate words from HaShem that are between HaShem and the prophet alone. Shaul/Paul had a similar experience, which is recorded in 2 Corinthians 12:4. 5 Then the messenger whom I saw standing on the sea and on the land lifted up his right hand to heaven, 6 and swore by Him who lives forever and ever, who created heaven and the things in it, and the earth and the things in it, and the sea and the things in it, that there will be delay no longer, Here the messenger is compared to the messenger of Daniel 12: “I heard the man dressed in linen, who was above the waters of the river, as he raised his right hand and his left toward heaven, and swore by Him who lives forever that it would be for a time, times, and half a time; and as soon as they finish shattering the power of the holy people (Ethnic Israel), all these events will be completed.” –Daniel 12:7 However, what the Angel of Revelation 10 swears is quite different from the oath of the angel of Daniel 12. The Angel of Revelation 10 doesn’t swear concerning a period of waiting (a time, times and half a time), rather He says that, “There will be time no longer”, there will be no further delay, the time is now. That being in the days when the seventh messenger sounds his shofar. 7 but in the days of the voice of the seventh messenger, when he is about to sound (the shofar), then the mystery of G-d is complete, as He preached to His servants the prophets. The mystery of G-d complete, as preached to His servants the prophets is the fullness of the gospel of Messiah given to all people for the purpose of salvation and judgement. This mystery is established in Messiah and is revealed through Israel (Ethnic) according to Romans 11:25: “For I do not want you, brethren, to be uninformed of this mystery—so that you will not be wise in your own estimation—that a partial hardening has happened to Israel until the fullness of the Nations has come in;” Can a mystery be known? Shaul/Paul says it can, “I do not want you, brethren, to be uninformed of this mystery”. This is a promise to Paul’s Jewish brothers and sisters (brethren). This mystery is further clarified in Romans 11:25-36, 16:25; Ephesians 1:9-10; 3:3-11 and Colossians 1:26-27. The completion of this mystery includes the redemption of the entire remnant of ethnic Israel and the resurrection of the dead (Romans 11:15). Preached to His servants the prophets: refers to the prophets of the Tanakh who received the gospel in its foundational form to pass on to future generations. “Surely HaShem G-d does nothing Unless He reveals His secret counsel To His servants the prophets.” –Amos 3:7 “By faith Moses, when he had grown up, refused to be known as the son of Pharaoh’s daughter. 25 He chose to be mistreated along with the people of G-d rather than to enjoy the fleeting pleasures of sin. 26 He regarded disgrace for the sake of Messiah as of greater value than the treasures of Egypt, because he was looking ahead to his reward.” –Hebrews 11:24-26 “By faith Abraham, when he was called, obeyed by going out to a place which he was to receive for an inheritance; and he went out, not knowing where he was going. 9 By faith he lived as an alien in the land of promise, as in a foreign land, dwelling in tents with Isaac and Jacob, fellow heirs of the same promise;10 for he was looking for the city which has foundations, whose architect and builder is G-d.” –Hebrews 11:8-9 8 Then the voice which I heard from heaven, I heard again speaking with me, and saying, “Go, take the scroll which is open in the hand of the messenger who stands on the sea and on the land.” 9 So I went to the angel, telling him to give me the little scroll. And he said to me, “Take it and eat it; it will make your stomach bitter, but in your mouth it will be sweet as honey.” 10 I took the little scroll out of the messenger’s hand and ate it, and in my mouth it was sweet as honey; and when I had eaten it, my stomach was made bitter. The voice from heaven is that of the Father G-d. The correlation between this text and that of the prophet Ezekiel (Ezekiel 2:8-3:11) is profound, however the prophet Ezekiel is given a scroll that is to be eaten and spoken to the children of Israel, whereas the scroll that Yochanan will consume is to be prophesied to the nations of the earth. The scrolls of both prophets bring a bitter outcome for those who refuse the sweetness of its salvation. The outcome for Israel was to be sent into a bitter but temporary exile, the outcome for those of the earth that reject Yochanan’s message will be a bitter and eternal exile. The sweetness of the scroll is associated to the Scriptures themselves (Jeremiah 15:16; Ezekiel 2:8-3:3; Psalms 19:10). I’m reminded of Simchat Torah (Rejoicing in the Torah) celebrations, where candy is laid out for the children and following the Torah readings and the celebration dance of the remembrance, the children are invited by the Rabbi, to gather as much candy as they can carry. “The fear of HaShem is clean, enduring forever; The judgments of Hashem are true; they are righteous altogether. They are more desirable than gold, yes, than much fine gold; Sweeter also than honey and the drippings of the honeycomb.” –Psalm 19:9-10 “How sweet are Your words to my taste! Yes, sweeter than honey to my mouth!” –Psalm 119:103 In ancient times we would teach our children the characters of the Hebrew Aleph Beit by writing the letters on a slate using a mixture of flour and honey, if the child identified and pronounced a letter correctly he was allowed to lick the letter from the plate. This was a kinetic, tactile, sensory lesson that was intended to help the child identify the intrinsic value of G-d’s word. Many today would call the passing on of G-d’s word a manipulative religious practice, however, it’s not manipulation to introduce a child to truth. It’s equally true to say that by failing to teach our children the truth about G-d we leave them vulnerable to being manipulated by others. If radical Islam can teach hatred and secular philosophy can seed doubt, and if the subjective masses are free to allow their children to float unaided in a sea of nihilistic uncertainty, then how much more right do we have as servants of G-d, to teach our children the sweetness of His Word. Like the gospel itself, the scroll is sweet salvation to those who receive its words and repent and the stench of death to those who refuse the merciful offering of G-d’s grace. “For we are a fragrance of Messiah to G-d among those who are being saved and among those who are perishing; to the one an aroma from death to death, to the other an aroma from life to life” –2 Corinthians 2:14-17 The prophet Yochanan like many prophets before him, will experience grief and anguish when his words of hope and warning are rejected by the enemies of G-d. Hence the scroll becomes bitter in his stomach. It’s important to note that Yochanan is told twice to, “take the scroll”. After the first instruction to, “take the scroll” Yochanan approaches the Angel and asks Him to give the scroll to him. The Angel responds, “take it”. The gospel and the calling of G-d are held out to every believer in the open hand of Messiah, however, a drink not drunk will leave us parched, a gift unwrapped will remain a mystery and the unapplied word of G-d will benefit no one. We have been offered the sweet word of HaShem, if we are to speak it, we must first eat it, digest it and allow its energy to strengthen every part of our being. “The work of G-d is this, to believe in the One Who He has sent.” –Yochanan 6:29 11 And they said to me, “You must prophesy again concerning many peoples and nations and languages and kings.” I’ve rendered the opening phrase literally here. “They said to me”, meaning the seven thunders uttered to me; that is, the sevenfold thunderous voices of G-d. Yochanan has prophesied to Israel and to the Ecclesia (G-d’s people, both Jew and Gentile), he must now prophesy again to the tribes, nations, clans and rulers of the earth (non-believers), the words of redemption and wrath. “For judgment will be merciless to one who has shown no mercy; however, mercy triumphs over judgment.” –Yaakov 2:13 © 2015 Yaakov Brown It’s not G-d who sends human beings to eternal punishment, it's human beings who choose eternal punishment in spite of Him. An examination of Revelation 9.
Introduction: Chapter 9 shifts our focus from plagues that affect humanity (non-believers) indirectly to plagues that spare nature while harming humanity. What is unleashed is from a depth of darkness that has sought to usurp G-d’s throne from the beginning. Due to the symbolic, metaphoric and at times, allegorical representations of Yochanan’s writing; it’s unwise to be dogmatic concerning our interpretation of this chapter. However, there are some supportable interpretations and some foolish conjectures: we must avoid the latter. Whatever we conclude, regarding the identities of the messengers, locusts and riders of Revelation 9, G-d is Master over them all. G-d is in full control of what is taking place and, even in the midst of these dark events He is working out His purpose. 9:1 Then the fifth messenger sounded (a shofar), and I saw a star from heaven which had descended (fallen) to the earth; and the key of the abyss (Hebrew: “teh-home” the deep, bottomless pit) was given to him. Unlike the star in Rev. 8:10—which is foremost a cosmic entity and only via extrapolation a personification—this star is a clear personification, “the key of the abyss (Hebrew: “teh-home” the deep, bottomless pit) was given to him.” It’s of note that this star had fallen to earth and that a key (access and authority) was given to him. However apocryphal Hebrew uses the terms, “fallen” and descending” synonymously, therefore the term, “fallen” does not necessarily denote a, “fallen angel”. The key on the other hand is without doubt, given by G-d to the messenger either directly or indirectly. Commentary has been made suggesting any number of possibilities for the star’s identity, ranging from Nero (The Roman Emperor) to Satan himself. However, I see nothing in the text that confirms beyond doubt that any of these suggestions is correct. What is clear is that the star-messenger has no independent authority, he receives his authority from G-d. The key opens the lock to the shaft of the great abyss (the deep Gen 1:2, 6, 7; 7:11; Proverbs 8:28). This abyss is thought to have a narrow shaft-like opening that widens in to a great bottomless chasm beneath both the earth and Sheol. The abyss (deep unfathomable prison) is often confusing to the reader and even more regularly misunderstood due to its similarity to Gehennah (the temporal place of torment in Sheol, set apart for the enemies of G-d). The Abyss of Revelation 9 is not Sheol: It’s important to note that the abyss is the intermediate place of punishment for fallen angels, demons, the beast, the false prophet and Satan (Rev. 9:1, 2, 11; 11:7; 20:1, 3). The place of final punishment, is the lake of fire mentioned in Revelation 20:10, 14, 15). “And Yeshua (Jesus) asked him, “What is your name?” And the demon said, “I am Legion”; for many demons had entered the man. The demons were imploring Yeshua (Him) not to command them to go away into the abyss.” –Luke 8:30-31 The apocryphal writings of Enoch support the idea that the abyss of Hebrew eschatology is seen as an entirely separate holding place set apart for the fallen angels and demonic beings (Enoch 18:12-16; 21:1-10). 2 He opened the abyss, and smoke went up out of the shaft (of the Abyss/Pit), like the smoke of a great furnace; and the sun and the air were darkened by the smoke of the shaft (of the abyss/Pit). Once again the reader is reminded of the plagues of Egypt (Exodus 10:22), of the destruction of Sodom and Gomorrah (Gen. 19:28), and of the giving of the Torah at Sinai (Exodus 19:18). This speaks of judgement against the inhabitants of the earth (non-believers). The air (filled with the smoke of the abyss) is understood to be the abode of the demonic forces (Ephesians 2:2): this is consistent with what is about to be unleashed upon the earth. 3 Then out of the smoke came locusts to the earth, and power was given them, as the scorpions of the earth have power. This plague reflects the eighth plague of Egypt (Exodus 10:12-10). They are, “given” power, G-d is in control. The nation that will be the vehicle of G-d’s judgement described in the prophetic book of Joel, are likened to locusts, even using three of the four key descriptors used in Revelation 9:5-12. The Hebrew words used to describe the locust are: “arbeh” which comes from the root, “rabbah” meaning great, “gazam” shearer, “arbel” swarmer, “hasil” finisher, “solam” swallower or annihilator, “hagol” galloper, and “tzelatzel” creeker. The terror of the locust is written in its many names, they effect a devastating, all consuming destruction (Hence the name of the one in authority over them Rev. 9:11), leaving their victims desolate. 4 They were told not to hurt the grass of the earth, nor any green thing, nor any tree, but only the people who do not have the seal of G-d on their foreheads (intellect-Mental assent). These demonic locusts however, don’t act like the locusts of earth’s natural plagues. They have no authority to, nor do they damage the grass, or any green thing. They’re also kept from harming those who belong to G-d (All who are sealed with Messiah’s name, not just the 144,000 Jews). The locust’s origin (The abyss), is secure proof that they’re demonic beings. They are described in the same way that Joel the prophet described the army that would come against Israel. Therefore they’re not literal locusts but metaphorical locusts. Demonic forces released into the air to do G-d’s bidding. Notice that they are released, not sent. 5 And they were commanded not to kill anyone, but to torment for five months; and their torment was like the torment of a scorpion when it stings a person. 6 And in those days people will seek death and will not find it; they will long to die, and death flees from them. The command not to kill is yet another act of mercy on G-d’s part. He is ever longing for the repentance of His creation. The five month period uses the natural life cycle of the locust as a period of time that denotes a half way point to completion (10). The number five is also said by some to represent grace, a fitting observation given the context. The torment like that of a scorpion is an allusion to intense and continual agony, the kind that if untreated by pain suppressants, will cause any human being to ask for death rather than have to continue to endure it. The language used, “And in those days people will seek death and will not find it; they will long to die, and death flees from them.” Is similar to that of Jeremiah 8:3. These words denote the results of the harshest of judgements, which follow continual and wilful hatred toward G-d (Hosea 10:8; Luke 23:30). But these same physical torments are also experienced by the righteous (Job 3:21). We are not sealed and protected from physical pain, rather it is our eternal security and life everlasting that we are secured for. Paul/Shaul the apostle views life and death quite differently to those being punished in the present text. Shaul says: “Moreover, I’m hard-pressed from both directions, having the desire to depart (die) and be with Messiah, for that is very much better; 24 yet to remain on in the flesh (live) is more necessary for your sake. 25 Convinced of this, I know that I will remain and continue with you all for your progress and joy in the faith, 26 so that your proud confidence in me may abound in Messiah Yeshua (Jesus) through my coming to you again.” –Philippians 1:23-26 7 The appearance of the locusts was like horses prepared for battle; and on their heads appeared to be crowns like gold, and their faces were like the faces of human beings. 8 They had hair like the hair of women, and their teeth were like the teeth of lions. 9 They had breastplates like breastplates of iron; and the sound of their wings was like the sound of chariots, of many horses rushing to battle. These words mirror those of Joel 1:4-6; 2:4-5. We note that they are like horses strengthened for battle and that they had what appeared to be crowns like gold. The phrase, “appeared to be” is important because elsewhere Yochanan speaks of actual crowns. These locusts have a sort of authority but it is temporal (only appearing to be), as is their power and that which results from it. The, “hair like that of women” is said by some to simply refer to the locust’s antennae, however I see in this a symbol of seduction, an ironic element to the demonic workings of these beings. My wife and I have experienced many times, the privilege of seeing people set free from demonic forces that had seduced them through seemingly innocent circumstances but had latter brought great torment into their lives. This seduction is also represented in many false religions and philosophies of our time which attract adherents with promises of fulfilment and happiness, grooming them for a later stage in their development where they will be manipulated, controlled and used by the leaders of these groups. Islamic terrorist organizations employee similar tactics, luring young men and women with the promise of spiritual reward, only to use them as cannon fodder in a hate filled war against the G-d of Israel. The, “teeth like lions” denote the unrelenting fierceness of their attack and the breast plates are representative of their resilience in battle. The sound of their coming is the sound of utter terror, chariots thundering, shaking the earth beneath the feet of their victims. 10 They have tails like scorpions, and stings; and in their tails is their power to hurt human beings for five months. 11 They have as king over them, the messenger of the abyss (Hebrew: “teh-home” the deep, bottomless pit); his name in Hebrew is Abaddon (destroyer), and in the Greek he has the name Apollyon (destroyer). The fact that their tails were like those of scorpions indicates that even after they’ve seemingly passed by, their destructive purpose will lash out behind them. Thus there will be no rest from their destructive course. The five months is an opportunity for repentance, it is not to be seen as a limit to the judgement of the first woe, but as a holding back of the judgement to come, it is an act of mercy on G-d’s part. Unlike the natural locusts, the demonic locusts have a ruler over them (Proverbs 30:27). This, “Angel of the Abyss” is not an angel from the abyss or in the abyss, rather he is the angel who has been given authority by G-d to rule over the abyss. With regard to Jewish tradition this angel is most like Yeremial, who has authority over the abyss. There is no need to presume that this ruler is an evil fallen angel, after all, G-d himself is the ultimate ruler over Satan and his angels, and this doesn’t mean that G-d is evil. The name of this messenger is Abaddon (Destroyer), from the Hebrew root meaning destruction (Job 26:6; Psalm 88:11; Proverbs 15:11; 27:20). In Hebrew thought angelic beings who bring destruction, death and war, are not presumed to be evil. G-d Himself is said to ride like one armed for battle (Isaiah 19:1). The Angel of The L-rd, who some have linked to Messiah Himself, goes out to put to death the enemies of Israel (2 Kings 19:35; Isaiah 37:36). 12 The first woe is past; behold, two woes are still coming after these things. 13 Then the sixth messenger sounded (a shofar), and I heard a voice from the four horns of the golden altar (altar of incense as alluded to in the previous chapters) which is before G-d, One third of the devastating woes has passed. The two woes that follow will increase humanity’s suffering and effect even greater judgements upon the enemies of G-d. The voice from the four horns of the altar of incense seems to be the voice of the Lamb (Yeshua) responding to the united prayers of the martyrs (Rev. 6:9-11) and the saints (Rev 8:3-5), who had requested vengeance from G-d. We should note that this voice follows the voice (sounding) of the Ram’s horn (A symbol of Messiah’s voice). 14 One saying to the sixth messenger who had the shofar, “Release the four messengers who are bound at the great river Euphrates (Syria-Iraq).” It’s difficult to determine who the four messengers are. They can’t be the angels of Rev. 7:1-3 because those angels are the angels of the four winds. These angels are bound, which denotes a form of imprisonment. The angels of Rev. 7:1-3 are instructed to wait, they are angels of HaShem who do His bidding willingly. These four angels on the other hand are bound and are released only to serve the greater purpose of G-d. Therefore these angels should be understood to be the evil spiritual forces who act as motivators to the pursuant armies. The Euphrates is the historical border of Israel’s promised territory (Genesis 15:18) and spans modern Iraq and Syria. The Euphrates was also the border of the Roman Empire at the time of Revelation’s writing and would have brought to mind images of the Parthian’s for Yochanan’s readers. 15 And the four messengers, who had been prepared for the hour and day and month and year, were released, so that they would kill a third of humanity. The fact that these angels are said to have been prepared for, “the hour, day and month” (Num. 1:1; Haggai 2:10) denotes G-d’s precise timing for the events of History, past present and future. He has held back, released and sent out His judgements throughout the history of creation. These angels, though demonic and previously bound, are more than willing to do what is evil, thus they are allowed (not sent) to kill a third of humanity. The third reminds us that two thirds remain. 16 The number of the armies of the horsemen was two hundred million; I heard the number of them. 17 And this is how I saw in the vision the horses and those who sat on them: the riders had breast plates the colour of fire (red) and of blue and of sulphur (yellow); and the heads of the horses are like the heads of lions; and out of their mouths proceed fire and smoke and sulphur. These armies are not the four angels but are motivated by them. The number two hundred million is meant to be understood as the literal number of riders of a literal army. We interpret it this way because Yochanan adds the phrase, “I heard the number of them.” Meaning that Yochanan wasn’t just approximating them from what he saw or using metaphorical numbers from his traditional Jewish understanding. The riders of this army are seated on horses (vehicles) that carry plagues in the form of fire, smoke and sulphur. These plagues may be as practical as the destructive bombing and burning of cities, the deaths of residents due to smoke inhalation and pollution and poisoning resulting from sulphur gas. It’s interesting to note that the riders are attired in primary colours, red, blue and yellow, perhaps signifying the elemental nature of the plagues and the death that results. 18 A third of humanity was killed by these three plagues, by the (1) fire and the (2) smoke and the (3) sulphur which proceeded out of their mouths.19 For the power of the horses is in their mouths and in their tails; for their tails are like serpents and have heads, and with them they do harm. If we interpret the plagues metaphorically we see them as forces that issue from the vehicles (horses) of this army. The power that brings these plagues comes from before (mouth) and behind (Tail). The hatred in the intent of this army is witnessed both as it approaches and in the aftermath. The tails like serpents (a demonic symbol) attack those who have been wounded and have fallen in the wake of the army. From a Hebraic perspective this brings to mind the torment which Israel suffered during the snake plague in the desert (Numbers 21). One is reminded that only by looking upon the defeated snake on the pole, that is, the complete work of the cross of Messiah, could Israel be saved. 20 The rest of humanity, who were not killed by these plagues, did not repent of the works of their hands (actions) (1), they continued to worship demons, and the idols of gold and of silver and of brass and of stone and of wood, which can neither see (2) nor hear (3) nor walk; 21 and they did not repent of their murders or of their sorceries or of their immorality or of their thefts. “The idols of the nations are silver and gold, made by human hands (1). They have mouths, but cannot speak, eyes, but cannot see (2). They have ears, but cannot hear (3), nor is there breath in their mouths. Those who make them will be like them, and so will all who trust in them.” –Tehilim/Psalm 135:15-18 The idols are: 1.) Made by human effort 2.) Can’t see 3.) Can’t hear. It’s fitting that a correlation be drawn between the demonic hordes of these verses and the idolatrous pagan worship of inanimate objects, Shaul/Paul explains: “Do I mean then that food sacrificed to an idol is anything, or that an idol is anything? No, but the sacrifices of pagans are offered to demons, not to G-d, and I don’t want you to be participants with demons. You can’t drink the cup of the L-rd and the cup of demons; you can’t have a part in both the L-rd’s table and the table of demons. Are we trying to arouse the L-rd’s jealousy? Are we stronger than Him?” –1 Corinthians 10:19-22 The tragic irony of these verses can be seen today. We are being destroyed by the very demonic forces we worship. So many reject G-d, even in the most distressing circumstances. People dying of terrible diseases curse G-d rather than cry out to him, those under oppressive regimes curse the G-d of Israel rather than repenting and turning away from their false gods, in particular the false feminine moon deity Allah. Though we witness the deaths of thousands on the nightly news, we continue to look for ways to free ourselves in our own strength, saying, “We don’t need G-d, we have science, medicine, technology, space exploration, other spiritual forces, self-deification, inner power, pride and a new morality. We will rule the universe.” The present scripture reinforces the sobering truth that it’s not G-d who sends human beings to eternal punishment, it's human beings who choose eternal punishment in spite of Him. © 2015 Yaakov Brown “At that time Michael, the great prince who protects your people, will arise. There will be a time of distress such as has not happened from the beginning of nations until then. But at that time your people—everyone whose name is found written in the book—will be delivered.” –Daniel 12:1 An examination of Revelation 7
Revelation seven returns us to the sub plot regarding the reconciliation of Israel (ethnic), drawing it’s theme from the repentance of Israel (ethnic) which has already begun in Revelation 1:7 where, “All the tribes (Jews) of the land (Israel) will mourn on account of Him”. The ultimate conclusion to this plot line is the reconciliation of ethnic Israel to G-d. Following this, a new part of the vision is revealed but not fully resolved. When the multitude is presented, they’re pictured well into the future, at the very end of days, after the final judgement. Yochanan records what he’s seen like a skilful screen writer, setting up a plot thread and then putting it aside to build his characters before bringing all the threads together in a satisfying conclusion. Revelation seven therefore, is a literary break from the chronology of the opening of the seven seals. It’s meant to reveal additional elements regarding the main characters of the vision, but is out of chronological order with the main narrative. The text returns to the opening of the final seal (seventh seal) at the beginning of Revelation 8, after a brief intermission (Revelation 7). Yochanan’s eschatology revolves around the reconciliation of the tribes of Israel (ethnic) in a very similar way to the visions of Ezekiel the prophet. By failing to observe this obvious fact and or by making the mistake of allegorizing it, many foolish Christian scholars over the centuries have dug deeply into the soil of error and have lead the wider Church with them into the pit of heresy, the blind leading the blind. The theology that teaches that the Church is Israel and Israel is the Church is nothing more than a satanic lie. In all its forms: Replacement theology, Supersessionism etc. It is a teaching that places a blindfold over the eyes of Gentile believers and a noose around the necks of Jews. The day is coming when those who teach it will come under harsh judgement from G-d, Who is fierce on behalf of His people, ethnic Israel. 7:1 After this I saw four messengers standing at the four corners of the earth, holding back the four winds of the earth to prevent any wind from blowing on the land or on the sea or on any tree. The phrase, “After this” reminds us that we have just heard Yochanan describe the latter days when the enemies of G-d from throughout the earth, ranging from kings and rulers to the common and poor, will “hide themselves in the caves nd among the rocks of the mountains; saying to the mountains and to the rocks, ‘Fall on us and hide us from the presence of Him who sits on the throne, and from the wrath of the Lamb; for the great day of their wrath has come, and who is able to stand? Fall on us and hide us from the presence of Him who sits on the throne, and from the wrath of the Lamb; for the great day of their wrath has come, and who is able to stand?’” These four messengers, like the horsemen of Zechariah’s vision (Zech. 6:5), are the riders of the four horses of Revelation 6. “I asked the messenger speaking with me, ‘What are these, my master?” 5 The messenger answered me, ‘These are the four winds of the sky that go out, after presenting themselves before the master of all the land.” –Zechariah 6:5 The four corners of the earth reflect the points of the compass and symbolize the entry points of the coming events which will consume the entire globe. The naming of the land, sea and vegetation is simply a reference to the key elements of the earth, meaning that the destruction brought by the winds (the four horsemen) will be withheld from the earth temporarily. The prophet Daniel calls the four winds, “The four winds of heaven” (Dan. 8:8). The prophet Isaiah calls them, “The four winds of the earth” (Isaiah 11:12). Jeremiah 49:46 combines these two elements, showing that the four winds of heaven act as the four winds of the earth. Jewish tradition teaches that messengers/angels stand at the gates of the four winds, “with the keys of the winds in their hands.” (Raziel, fol. 36. 1. 2.), and call these messengers, “Angels of the winds” (Targum in 1 Reg. xix. 11.) In addition, Jewish tradition conveys the understanding that there are angelic beings who have authority over the elements. This is affirmed by Revelation 14:18, “the angel of the fire” and Revelation 16:5, “the angel of the waters”. The withholding of the winds of judgement, conveys a season of reprieve, a length of time between the commandment to go out into all the earth and the enacting of that command by the horsemen. Apocryphal Jewish literature supports the concept of angelic beings holding back the elements. In the book of Enoch the angels of the waters are commanded by G-d to hold back the waters until Noah has completed the Ark (Enoch 66:1-2). 2 Baruch tells of angels with burning torches who are commanded to hold back their fire until the sacred vessels of the Temple could be hidden away (2 Baruch 6:4). It’s important to remember that in Biblical Jewish thought secondary scientific causes aren’t explained. This is not to say that science has no place in our spirituality, rather it is a reminder that all things are subject to the direction of G-d. 2 Then I saw another messenger coming up from the east, having the seal of the living G-d. The Messenger from the East: Symbolically speaking the East is a source of blessing, the place where light originates. Eden was located in the East (Gen. 2:8), and the Shekinah (manifest feminine glory of G-d) came to the Temple from the East (Ezekiel 43:2). In addition the Magi who visited Yeshua after His birth said, “We have seen His star in the East” (Matthew 2:2). It’s impossible to determine who the angel/messenger from the East is. It seems most likely that given His responsibility in carrying the seal/mark of the Living G-d, that he is one of the arch angels, in particular Michael, who is the angel that stands in time of conflict, acting in favour of the Jewish people. “At that time Michael, the great prince who protects your people, will arise. There will be a time of distress such as has not happened from the beginning of nations until then. But at that time your people—everyone whose name is found written in the book—will be delivered.” –Daniel 12:1 The Zohar (eleventh century Kabbalistic text written in Aramaic) speaks of an angel/messenger named “Gazardiel (Possibly means: Circumcised or divided by G-d),” that presides at the eastern part of the heavens, who is also one of the angels who are in charge of making sure that the sun rises and sets on time and receive the prayers of the Israelites. This same angel is said to offer up the prayers of the saints (Rev. 8:3). "(Gazardiel)… kisses the prayers of the faithful and conveys them to the supernal firmament." –Zohar in Exod. fol. 79. 2. The Seal: The Hebrew equivalent to the Greek, “sphragis” meaning to permanently seal is, “Tav” which is also the name of the last character of the Hebrew Alphabet. This is symbolic of the fact that the Jews who are about to be sealed are a catalyst for the final judgement and the resurrection of the dead as alluded to by Rav Shaul/Paul in Romans 11:15: “For if their (Ethnic Israel) rejection brought reconciliation to the world, what will their (Ethnic Israel) acceptance be but life from the dead?” –Romans 11:15 The Hebrew, “Tav” means to, “mark, scratch, imprint, engrave, desire”. This is not a seal in the sense of a seal used to secure a document, although those receiving it are certainly made secure in Messiah, rather it’s a seal/mark like the one received by the righteous Jews of Jerusalem prior to the smiting of the wicked (Ezekiel 9:4-6). It is like the holy engraving of the golden plate that was made a seal on the High priests forehead () and a mark of belonging, a seal of approval and of G-d’s desire for His people, ethnic Israel. The seal brought forth by the angle from the East is most likely a priestly seal, like the gold plate placed on the forehead of the High Priest, engraved with the words, “Kadosh le’HaShem” Holy unto YHVH (Exodus 28:36). “You shall also make a plate of pure gold and shall engrave on it, like the engravings of a seal, ‘Holy to YHVH (the L-rd).’” –Exodus 28:36 This is confirmed in the text of Revelation 14:1, which tells us that it is the Father’s Name (YHVH) that is written on the foreheads of the 144,000. This is a fulfilment of the calling of ethnic Israel as a nation of priests: “ For you are a chosen people, (Isaiah 43:20; Deuteronomy 7:6; 10:15) the King’s cohanim (priests), (Exodus 19:6; Isaiah 61:6) a holy nation, (Exodus 19:6) a people belonging to (sealed for) G-d! (Isaiah 43:21; Exodus 19:5) That you might declare the praises of Him who called you out of darkness into His wonderful light. 10 Once you were not a people, but now you are G-d’s people (Hosea 2:23); before, you had not received mercy, but now you have received mercy.” –1 Peter 2:9-10 These verses from 1 Peter 2 can also be applied as a midrash to all believers, both Jew and Gentile, however, in the context of Revelation 7, via the seal, the application is unto ethnic Israel alone. The seal marked on the forehead of each of the 144,000 Jews is a symbol of authority. The head (Rosh) is the beginning and the guide of the body, symbolically speaking. Thus the Head over all things (Yeshua), sends forth His mark to be placed on the heads of His elect. While the seal/mark is clearly a spiritual mark, engraved upon the minds of the Jewish faithful, it is also represented in the prayer practice of donning Tefillin (Prayer boxes), which are warn by devote Jewish men in prayer (Deut. 6:8), and, are a sign of the priesthood of every Jew (Exodus 19:5). It is noteworthy that these boxes contain the written Word (ketvi) of G-d and therefore symbolize Messiah Himself (Ketvi, D’var, Memra etc.): they are warn on the left arm next to the heart and on the forehead over the mind, they are wound around the arm three times to represent the unity of G-d and the character Shin, which is the first character of the Hebrew words Shaddai (Mighty G-d) and Shalom (Prince of Peace). They are then wound seven more times around the arm to symbolize action (halakhah) and perfection, and finally they’re wrapped around the centre finger of the left hand which is said to mark the point of the most direct blood flow from the heart and is significant because it is known as the finger of betrothal. While the finger is wrapped three times the final blessing of donning Tefillin is prayed, it’s a direct quote from Hosea 2:19-20: “I will betroth you to me forever; I will betroth you in righteousness (tsaddikim) and justice (mishpat), in loving kindness (chesed) and compassion (racham). I will betroth you in faithfulness (emunah), and you shall know (yada) HaShem.” –Hosea2:19-20 This entire practice finds its sum in the Shema (Central prayer of Judaism) which says: “Hear, listen, receive and understand O Israel (Who overcomes in G-d), The L-RD YHVH (Father, Merciful) your G-D Elohim (Son, Judge), The L-RD YHVH (Ruach—Holy Spirit, Comforter) is echad (complex unity). You shall love The L-RD YHVH your G-D Elohim with all your heart, mind and strength/action. ” –Deuteronomy 6:4 Therefore, seal/mark on the foreheads of the 144,000 Jews, symbolizes G-d’s desire for His people ethnic Israel, His having sealed them with the mark of His Son Yeshua (The Word), The head (Rosh) over creation, and the great High Priest (le’kadosh Adonai); Who has betrothed them to Himself in love and has redeemed them and is sanctifying their hearts (core being), minds (Thoughts and motivations) and actions (Mitzvot, good works). The seal, like the blood on the doors of Israel’s homes in Egypt, will act as a sign of protection when the avenging angels of HaShem come to bring judgement against the pagan peoples of the earth. (Exodus 12:23) The Seals of Jewish Tradition: The Zohar speaks of the east gate of one of the heavenly palaces, which is said to be shut for the six days of the work week, and on the Sabbath day is opened, and the ruler of the palace has two subordinate messengers/ministers/angelic beings, one on his right hand, and one on his left, and they each have a seals in their hands: these are, "the seal of life", and the “seal of death”, and all the books of the world are before them. Some of those who are recorded in the books are sealed to life, and some to death (Zohar in Exod. fol. 100. 1.) Of course the seal/mark (seal of life) brought by the angel of the East, finds its dark counterpoint in the mark of the beast (Seal of death) of Revelation 13:16. This mark also represents belonging, unfortunately it is the seal received by those who belong to eternal punishment. The Living G-d: The title, “Elohim Chayim (Living G-d)” is used throughout Scripture. It is a title that sets HaShem apart from the dead deities of Israel’s enemies. Isaiah 44:9-17 describes the futility of the worship of idols and contrasts the dead pagan gods with the “Living G-d” of Israel. Joshua reminds Israel that “The Living G-d” is with them to defeat their enemies (Joshua 3:10). Hosea reminds Israel that once they were not a people but through G-d’s mercy they have become children of the “Living G-d” (Hosea 1:10). “My soul thirsts for G-d, for the living G-d. When can I go and meet with G-d?” –Tehilim/Psalm 44:2 The seal of the, “Living G-d” is a mark/seal of Chayim (life), secured in His mercy through the blood of His Son, the sacrificial Lamb Yeshua (Jesus). Notice that the life that is secure in G-d through Yeshua is Chayim (plural form: which denotes intensity and longevity), it’s full, intense and eternal. He called out in a loud voice to the four messengers (Horsemen) who had been given power to harm the land and the sea: 3 “Do not harm the land or the sea or the trees until we put a seal on the foreheads of the servants of our G-d.” The loud voice of the angel from the East is an indication of the fact that his voice reaches to the four corners of the earth where the four Horsemen are situated. It is the four riders of Revelation 6 who have been given power to bring the various judgements of G-d and the Lamb which have been firmly decided upon. The command not to harm the earth (Land, sea and trees), affirms G-d’s decision to hold back judgement until He has marked those who belong to Him. As we will see from the following verses, the servants spoken of here are those who have been set apart among the tribes of ethnic Israel. While it’s true that G-d has sealed all who belong to Him both Jew and Gentile, that is not the intended meaning here. The language of the text is very specific. 4 Then I heard the number of those who were sealed: 144,000 from all the tribes of Israel. 5 From the tribe of Judah (Praise) 12,000 were sealed, from the tribe of Reuben (Behold a son) 12,000, from the tribe of Gad (a troop is coming) 12,000, 6 from the tribe of Asher (Happy am I) 12,000, from the tribe of Naphtali (wrestling) 12,000, from the tribe of Manasseh (Causing to forget) 12,000, 7 from the tribe of Simeon (Hearing) 12,000, from the tribe of Levi (Joined to) 12,000, from the tribe of Issachar (there is reward) 12,000, 8 from the tribe of Zebulun (Exalted) 12,000, from the tribe of Joseph (YHVH has added) 12,000, from the tribe of Benjamin (Son of my right hand) 12,000. The text doesn’t tell us from whom Yochanan heard the number of those being sealed. It may have been spoken by the angel from the East who brought the seal, however it’s also possible that this number was spoken to Yochanan’s spirit for the purpose of qualifying what he was witnessing. What is clear beyond any doubt or misinterpretation, is that the 144,000 are ethnic Jews “from all the tribes of Israel.” The fact that this is the p’shat (Plain meaning) of the text is irrefutable. Those who see the Gentile Church represented here are looking through an anti-Semitic and Satanic lens: some because they’re unaware, others out of pride, pursue this view intentionally. Ignorance is not the absence of knowledge, it is refusing to know. Some have suggested that based on Revelation 14:1-5 we are able to determine that these 144,000 Jews are male infants. As proof they site the fact that the 144,000 are “virgins” (Rev 14:4), who “have never spoken a lie” (Rev 14:5). However a closer look at the text of Revelation 14 proves these assertions to be untenable. “These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb wherever He goes. These were redeemed from among humanity, being the firstfruits unto G-d and to the Lamb. And in their mouths was found no guile (dolos: trickery, deceit, guile, subtlety): for they are blameless before the throne of God.” –Revelation 14:4-5 We can agree that these 144,000 are virgins. However this isn’t evidence of infancy. My wife and I were virgins when we married at 21 and 22 years of age respectively. Furthermore, Jewish tradition required virginity prior to marriage and no ancient Jewish marriage took place prior to Bar Mitzvah age (12 years). Therefore the fact that they are virgins is not valid proof. The second proof offered, that of there having been, “No lie found in their mouths” is simply a mistranslation and a misunderstanding of what being blameless before G-d actually means in Biblical terms. The Greek word, “dolos” which is often translated as, “lie” has a wealth of greater meaning that is better suited to the context. It can mean, “Trickery, deceit, guile, subtlety”. The better translation follows the same usage as John 1:47 and should read: “And in their mouths was found no guile (dolos) for they are blameless before the throne of God.” Neither being devoid of guile nor being blameless are proof of infancy. Nathaniel was without guile and yet an adult (John 1:47) and both Zechariah and his wife Elizabeth, the parents of Yochanan the Immerser, are called blameless (Luke 1:6). This is clearly not intended to infer that they’re sinless, for we are vulnerable to sin from our conception, which is the point at which conscious life begins for every human being (Psalm 51:6; Isaiah 49:1; Hosea 12:3; Luke 1:41-44). “For all (not some) have sinned and fallen short of the glory of G-d.” –Romans 3:23 Notice also that these 144,000 blameless Jewish males are later pictured, “before the throne of G-d (Rev 7:9)”, along with the righteous of the nations, meaning that they are blameless because they have been washed in the blood of Yeshua, redeemed and resurrected and singing before G-d’s throne having been, “redeemed from the earth”, that is, they were redeemed on the earth and are now redeemed from the earth. The context denotes that this is taking place in the heavens at a later point in time. Therefore there is no reason to believe that these 144,000 Jewish males are infants. The number 144,000 is perfectly rounded and like many other numbers in the Tanakh (OT) it has a symbolic rather than literal meaning. There are 12 tribes and 10 Instructions (commandments) upon which Judaism finds it’s ethnic and spiritual foundation in G-d. In addition the 12 tribes are represented in the 12 talmidim (disciples) of Yeshua. 12 squared equals 144 and 10 cubed (unity of G-d 3 as echad/one) equals 1000: therefore the fulfilled nation of Israel multiplied by the fulfilled Instruction of G-d equals the redemption of ethnic Israel and the resurrection of all humanity unto judgement. 144 x 1000 = 144,000. The number of Jews sealed therefore, is a symbolic way of saying what Rav Shaul/Paul the apostle says in Romans 11:25-27. “I do not want you to be ignorant of this mystery, brother, so that you may not be conceited: ethnic Israel has experienced a hardening in part until the full number of the Gentiles has come in, and in this way all of ethnic Israel will be saved. As it is written: “The deliverer will come from Zion (That is out of the East); he will turn godlessness away from Jacob. And this is my covenant with them when I take away their sins.” –Romans 11:25-27 (Isaiah 59:20, 21; 27:9; Jer. 31:33,34) Rav Yechiel Lichtenstein explains that: “Israel numbered 7,200,000 at the time of the destruction of the second Temple. The t’rumah [the offering to cohanim from the firstfruits] is usually one fiftieth (Mishna, T’rumot 4:3), which here comes to be 144,000. At Romans 11:16 Paul remarked that ‘if the challah offered as firstfruits is holy, so is the whole loaf.’ Thus the meaning is that if the firstfruits of Israel, the 144,000 Messianic Jews who put their trust in Yeshua, is holy, then the whole loaf, all of Israel, is holy. Therefore Paul continues, ‘In this way all Israel will be saved. As the Tanakh says, “Out of Zion will come the redeemer; He will turn away ungodliness from Jacob” (Romans 11:26).’ This is in accordance with my comment on Revelation 1:7, which says that when the sign of the Son of man is seen in heaven, the children of Israel will repent, recognize Messiah, and mourn because they pierced Him unjustly. That is when all Israel will be saved.” (Commentary to the New Testament, on Rev 7:9) The conclusion we reach is that all of the remnant of ethnic Israel who remain at the time of these events will be saved prior to the four judgements meted out by the four horsemen and before the final judgement of all humanity. The order of the tribal listing is significant for a number of reasons. Judah comes first because it is from Judah that the Branch (Messiah) comes forth. Levi is mentioned, which is unusual because a number of Tanakh listings of the tribes exclude Levi due to the fact that the priestly tribe has no separate allotment of land. Levi is mentioned here to affirm the fact that ethnic Israel is finally becoming a true nation of priests through Yeshua the Great High Priest. Some commentators site Dan’s idolatrous behaviour as the reason he’s not mentioned, however this is nonsense. All the remaining tribes of Israel have black marks against them for some reason or another and yet they are listed here. Additionally, Levi, Simeon, Issachar and Zebulun are all missing from genealogies elsewhere in the TaNaKH (OT). If the conclusion is that any tribe missing from a genealogy is therefore under condemnation we must condemn each of them also. A curse on that! Furthermore, we see from Ezekiel's prophetic vision of the future (New Jerusalem) that not only is the name of the tribe of Dan featured on one of the 12 city gates, but that Dan is also allocated tribal land in the Messianic Age/Olam Haba (World to come). [See the 21 prominent listings of the tribes of Israel in the Bible Chart at the end of this article for more information]. We should note that the writer considers, “all the tribes” of ethnic Israel to be represented here. Therefore the unmentioned tribes of Ephraim and Dan are represented by the fact that they’re part of the nation of Israel. Ephraim finds validation under Joseph as the second of the two sons of promise (Ephraim and Manasseh), and Dan, whose name means Judge, is represented in the judgements that are about to take place. We further note that one might interpret the listing of the tribes in this way: Jacob blesses the 12 tribes in Genesis 49 according to their position as his sons and heirs. He does not list Ephraim and Manasseh among the blessed in Genesis 49. This of course is outworked in the fact that Ephraim and Manasseh are half tribes under Joseph. They are listed elsewhere in the Tanakh (OT) and Levi (The Priestly tribe) is not, because the priestly tribe receives its inheritance from HaShem. In the context of Genesis 49, the tribes or sons of Jacob are subject to the judgement of Joseph, who is a figure for the King Messiah, one rejected by the tribes but latter received. Joseph as judge over the tribes (sons) of Jacob (Israel) is a prefigure of the Messiah our King and Judge at the end of the age. Therefore, in the context of Revelation 7, it makes sense that Manasseh (Cause to forget) is mentioned in place of Dan (Judgement) because it is Joseph (the judge of his brothers) who is needed (in his role as prefigure of the Judge Messiah) in order that the judgement of men (Dan) be superseded by the judgement of God (Yeshua) Who will forgive Israel's sin and cause it to be forgotten (Manasseh). Therefore, the two unlisted tribes Ephraim and Dan find their home in Joseph who (in the tribal listing of Revelation 7) represents Judge (Dan) and Double Fruitfulness (Ephraim) unto everlasting life. Rav Yechiel Lichtenstein says of these verses: “Some say Dan is excluded because he sinned by worshipping idols (Judges 18:30; 2 Kings 10:29); as proof they quote 1 Chronicles 2-7, where the tribe of Dan is not mentioned. But this is not a valid proof , because Z’vulun is not mentioned there either; and the reason in both cases is that the author, Ezra, wrote in his book only what he found in the scrolls available to him. This is why the subjects there often follow one another without logical connection—there are missing links… Concerning Dan, Ya’akov, when blessing his sons, said, ‘Dan will judge his people as one of the tribes of Israel’ (Genesis 49:16). Moreover, Ezekiel 48:32 attributes one gate to Dan, one to Yosef, since Joseph includes Efrayim and Ma’nasheh in respect to the heritage, and one to L’vi.” –Rav Yechiel Lichtenstein (Commentary to the New Testament) Perhaps there is also a remez (hint) in the meanings of the tribal names and the order in which they follow one another? A sod (mystery) that might read like this: I give Praise (Judah) because I have seen a son (Reuben) and He is coming with heavens armies (Gad). I am Happy (Asher), though I once wrestled with G-d (Naphtali), He has caused me to forget my sin (Manasseh). Having heard (Simeon) His Gospel I am joined to (Levi) Him in love. His reward (Issachar) is with Him and His name is exalted (Zebulun) I have been added in YHVH (Joseph) to the book of life, by the Son of G-d’s right hand (Benjamin). 9 After this I looked, and there before me was a great multitude that no one could count, from every nation, tribe, people and language, standing before the throne and before the Lamb. The phrase, “After this” is an indication to the reader that the emphasis has shifted and a new part of the vision is being presented. Meaning that what we are now about to read takes place after the events of Revelation 7:1-8 at some undetermined point in the future. The description of the multitude is different from that of the sealed 144,000. This is because it’s a description of the Church (Ecclesia) as a whole, “from every nation, tribe (Israel), people and language,” People who belong to G-d through Yeshua (Jesus) the Messiah. This multitude is seen at a future time after the great tribulation. This means that the multitude is the unity of both Jewish and Gentile believers pictured before the throne at a later date. This multitude is not the 144,000. They were wearing white robes and were holding palm branches in their hands. The white robes, as before, represent the righteous actions of the set apart ones and the purity Purchased for them by the blood of the Lamb of G-d who takes away the sin of the world. The palm branches are waved before the L-rd on the first day of Sukkot along with leafy trees, citrus and willows. This is known as a lulav (Date tree frond: Lev. 23:40) and symbolizes thankfulness to G-d for His abundant provision. This practice also anticipates the coming of HaShem’s Shekinah glory and the dwelling of His presence within the Sukkot (booths) of Israel, along with the Ushpizin (Angelic guests). The palm is also a sign of triumph and coronation for the Kings of the East. It was used to welcome victorious kings and their armies into the capital cities of their kingdoms. Yochanan’s Gospel records a similar practice being applied to Yeshua’s entry into Jerusalem. “They took palm branches and went out to meet him, shouting, ‘Hoshanah (Save us now)! Blessed is he who comes in the name of HaShem! Blessed is the king of Israel (ethnic)!’” –John 12:13 The righteous themselves are said to be like palm trees: “The righteous one will flourish like the palm tree, He will grow like a cedar in Lebanon.” –Tehilim/Psalm 92:12 The multitude is celebrating Yeshua’s victory over sin and death and waving the offering of the abundant overflow of their faith in Him. 10 And they cried out in a loud voice: Their praise is heard throughout heaven and earth. “Salvation (Yeshua) belongs to our G-d, who sits on the throne, and to the Lamb.” This should be understood in a similar way to the text of Psalm 98:2: “His right hand and His mighty arm have brought forth for Him salvation/victory (Yeshua)” Salvation has been purchased by HaShem through His own blood, which is G-d with us as the Lamb Yeshua. Therefore praise is due to The Father and The Son. 11 All the messengers (angelic beings) were standing around the throne and around the elders and the four living creatures. They fell down on their faces before the throne and worshiped G-d, This is a description of all the heavenly host, every order of angelic being from greatest to least and the heavenly priesthood who serve before the throne, bowing down to G-d’s absolute sovereignty over all things. They worship in complete humility. 12 saying: “Amen! The first thing these mighty ones say is, “We agree (Amen) with all that the multitude of believers have said.” Praise (1) and glory (2) (k’vod) and wisdom (3) and thanks (4) and honour (5) and power (6) and strength (7) be to our G-d for ever and ever. Amen!” These are seven words of praise to reflect the attributes of G-d and His eternal nature, followed by a rhetorical “Amen?” spoken to the multitude, seeking their affirmation. 13 Then one of the elders asked me, “These in white robes—who are they, and where did they come from?” 14 I answered, “Sir, you know.” It seems that even in visions of the heavenly court there is good old fashioned Hebrew debate. This delightful rhetoric between the elder and Yochanan is akin to listening to a Rabbi and his student. And he said, “These are they who have come out of the great tribulation; they have washed their robes and made them white in the blood of the Lamb. This, “Great Affliction” is not an allusion to the persecution of believers throughout the centuries, rather it is a specific great trial that is to come upon the world in the future (that is Yochanan’s future). We can take comfort however in the words of the Scriptures as they apply to all who follow Messiah unto the glory of G-d: “At that time Michael, the great prince who protects your people, will arise. There will be a time of distress such as has not happened from the beginning of nations until then. But at that time your people—everyone whose name is found written in the book—will be delivered.” –Daniel 12:1 “For then there will be great distress, unequalled from the beginning of the world until now—and never to be equalled again. If those days had not been cut short, no one would survive, but for the sake of the elect those days will be shortened.” –Matthew 24:21-22 They have washed their robes and made them white in the blood of the Lamb. The multitude have endured persecution, however, there robes are not made white by their deeds, to the contrary, they are made white by being washed in the blood of the lamb. Right action is born of Messiah’s work. It is important however, to note that they (the multitude) washed their robes, meaning that Messiah offered His cleansing blood but every believer must receive and appropriate the salvation of G-d. We are not saved by inaction. Messiah offers us the gift of His saving sacrifice but we must unwrap it. “Come now, let us settle the matter,” says HaShem. “Though your sins are like scarlet, they shall be as white as snow; though they are red as crimson, they shall be like wool.” –Yishaiyahu/Isaiah 1:18 15 Therefore, Because those in the multitude have, “washed their robes and made them white in the blood of the Lamb.” “They are before the throne of G-d and serve Him day and night in His temple (Mishkan/Tabernacle); and He who sits on the throne will dwell among them (Mishkan) with his Shekinah presence. 16 ‘Never again will they hunger; never again will they thirst. The sun will not beat down on them,’ nor any scorching heat. Isaiah 49:10 This will take place after the resurrection when the Heavenly Temple and the New Jerusalem come down from the heavens and G-d dwells (tabernacles) with His people (Jew and Gentile). This is a depiction of a type of eternal Sukkot (Feast of Booths). There are two clues in the text that indicate the future chronology intended. First, the multitude are those who have survived the great tribulation, some of whom have passed away. While in Sheol in Abraham’s bosom those who have passed away in Messiah are within time and are not above in the heavens (Specifically the third heaven), therefore they are not yet located in the heavenly Temple. Second, The Scripture speaks of a time when G-d will dwell (Tabernacle/Mishkan) among them with His Shekinah (feminine light presence). This will not happen until the very end of days following the final judgement. This is affirmed in Revelation 21: “And I heard a loud voice from the throne saying, “Look! G-d’s dwelling (Tabernacle/Mishkan) place is now among the people, and He will dwell with them. They will be His people, and G-d himself will be with them and be their G-d. 4 ‘He will wipe every tear from their eyes. There will be no more death’ or mourning or crying or pain, for the old order of things has passed away.” –Revelation 21:3-4 Therefore the present passage must be understood as corresponding chronologically to the text of Revelation 21. This is further reinforced by the fact that Revelation 7 is a type of intermission between the opening of the sixth seal at the end of Revelation 6 and the opening of the seventh seal in the beginning of Revelation 8. This is a literary tool that builds almost to completion and then is left open to await its conclusion in the latter chapters. 7 For the Lamb at the centre of the throne will be their shepherd; ‘He will lead them to springs of living water.’ Isaiah 49:10; Jeremiah 2:13; Ezekiel 34:23 ‘And G-d will wipe away every tear from their eyes.’” Isaiah 25:8 (Rev. 21:3-4) “He (G-d) will swallow up death forever. The Sovereign HaShem will wipe away the tears from all faces; He will remove His people’s (ethnic Israel’s) disgrace from all the earth. HaShem has spoken.” –Yishaiyahu/Isaiah 25:8 “And the ransomed of HaShem will return And come with singing unto Zion, With everlasting joy upon their heads. They will find gladness and joy, And sorrow and sighing will flee away.” Yishaiyahu/Isaiah 35:10 The Lamb is seated at the centre of the throne because He is echad, G-d is One. Yeshua is G-d with us. From ancient times G-d has called Himself the shepherd of ethnic Israel. This vision testifies to a future day when the ultimate fulfilment of G-ds role as shepherd over all His people (Jew and Gentile) will be seen. “HaShem is my shepherd, I shall want for nothing. 2 He makes me lie down in green pastures, He leads me beside still waters, 3 He refreshes my entire being. He guides me along the right paths for His name’s sake. 4 Even though I walk through the valley of the shadow of death I will fear no evil, for You are with me; Your rod (discipline/protection)and your staff (guidance), they comfort me. 5 You prepare a table before me in the presence of my enemies. You anoint my head with oil (Holy Spirit); my cup overflows (Kiddush cup). 6 Surely your goodness and merciful love will pursue me all the days of my life, and I will dwell (tabernacle/live in a sukkah) in the house (New Jerusalem) of HaShem forever.” –Tehilim/Psalm 23 © 2015 Yaakov Brown Gentle Jesus meek and mild? An examination of Revelation 6
It is important to note that the origin of the four horses and their riders is found in the scroll of Zechariah chapters 1 through 6: where four horses are sent to carry judgement to the four corners of the earth (against the pagan nations) and G-d is called upon (by an angelic messenger) to dismantle the tranquillity of the nations and restore the peace of Jerusalem, Zion and Israel (ethnic). Therefore, the horses and riders of Revelation 6 are personifications of the instruments of G-d’s avenging judgement against those on the earth who continue to resist Him. While we observe that the horses and riders stand for four destructive forces that have appeared in Israel’s past and will reappear at some point in the future, we must not neglect the fact that these same events were also taking place in Yochanan’s present (70 – 90 AD) and as a result much of our understanding of them must combine the historical context of the late first century AD alongside the ancient context of Israel’s dispersion (522 BC) and the Hebrew consciousness of the recorder of these visions. The book (scroll) of Zechariah, is foundational to the present passage (Rev 6) in that the chronology of events is similar. It acts as a prophetic vision of both the physical rebuilding of the Temple and the future coming of the Messiah. By saying that the nations are at peace (Zech. 1:11), the returned riders of Zechariah are observing a stark contrast to Israel’s suffering and homelessness. This can be compared to the suffering of ethnic Israel following the destruction of the Temple in Jerusalem in 70 AD and the suffering of Jewish and Gentile followers of Messiah during the reign of the Roman Emperor Domitian between 81 and 96 AD (Yochanan is thought to have written the Revelation at some point during Domitian’s reign). Just as Zechariah’s prophecy goes on to describe the raising up of the Branch (Messiah), the crowning of Yehoshua (Joshua, Yeshua, Jesus) the Priest and the restoration of Israel and Jerusalem (Zech. 6); so too the goal of the opening of the scroll of Revelation 6 is to see the very same thing happen for the final time in all of temporal history: that is, the final restoration of Israel (ethnic) to G-d through Yeshua the Messiah and the restoration and completion of the New Jerusalem, the heavenly city, that will be the habitation of the righteous ones, both Jew and Gentile, who have been redeemed through the Lamb, Yeshua, our High Priest and King. Six of the seven seals are opened in chapter 6, however the scroll itself is not opened until Revelation 8:1 after the breaking of the seventh seal. Verses 1-8 echo the following Scripture from the Tanakh (OT): Ezekiel 14:12-20; Jeremiah 15:3, 24:10, 29:17; Ezekiel 5:17, 14:21, and are contextually related to the service of the Temple altar as described in Leviticus 16:14-26. 6:1 Then I saw when the Lamb broke one of the seven seals, I heard one of the four living creatures saying as with a voice of thunder, “Come.” The irregular feminine form of the Greek, “mia” meaning, “a one” or “one of” conveys a similar meaning to the use of the Hebrew equivalent, “echad” of Genesis 1:5, meaning “complex unity, a one”, best translated, “And there was evening and there was morning, one day”. This usage is understood as an ordinal rather than a cardinal use of the term, “echad”. Therefore one of the seals, like one day of creation, is opened at an undetermined point in time and begins a subsequent cardinal order of numbered seal openings. We are therefore unable to tell which of the seven seals is opened first. Using the same method we are also unable to determine which of the four living creatures is speaking with a voice of thunder. The living creature is calling, “Come!” to the white horse and its rider, who will soon appear. It seems that the breaking of the seal is a catalyst for the calling out of the horseman, however the scroll itself remains closed, still sealed by the remaining six seals. The voice of thunder symbolizes the fact that the living creatures call can be heard throughout the earth while it resonates in the heavens. 2 I looked, and behold, a white horse, and he who sat on it had a bow; and a crown was given to him, and he went out conquering and to conquer. The four horsemen bring judgement against the earth and are called out to perform their tasks. They correspond to the vision of Zechariah 1:8-17; 6:1-8. It’s important to note that the first four judgements bring subjugation, bloodshed by war, famine and plague, and death at the hands of wild animals. These all precede the outcry of the righteous slain and their request for vengeance, which correspond to the report of the horsemen and the messenger’s plea regarding Israel (ethnic) in Zech. 1:11-12. The four riders symbolize the fact that their judgement of subjugation, sword (civil war), famine, plague, and bloodshed, will reach to the four corners of the earth. The same instruments of destruction are recorded in the following passage from Ezekiel: “The word of HaShem came to me: 13 “Son of man, if a country (eretz: land) sins against me by being unfaithful and I stretch out my hand against it to cut off its food supply and send famine upon it and kill its people and their animals, 14 even if these three men—Noah, Daniel and Job—were in it, they could save only themselves by their righteousness, declares the Sovereign ADONAI. 15 “Or if I send wild beasts through that country (eretz: land) and they leave it childless and it becomes desolate so that no one can pass through it because of the beasts,16 as surely as I live, declares the Sovereign ADONAI, even if these three men were in it, they could not save their own sons or daughters. They alone would be saved, but the land would be desolate. 17 “Or if I bring a sword against that country (eretz: land) and say, ‘Let the sword pass throughout the land,’ and I kill its people and their animals, 18 as surely as I live, declares the Sovereign ADONAI, even if these three men were in it, they could not save their own sons or daughters. They alone would be saved. 19 “Or if I send a plague into that land and pour out my wrath on it through bloodshed, killing its people and their animals, 20 as surely as I live, declares the Sovereign ADONAI, even if Noah, Daniel and Job were in it, they could save neither son nor daughter. They would save only themselves by their righteousness. –Ezekiel 14:12-20 “A white horse, and he who sat on it had a bow:” These represent judgement by conquest, subjugating peoples one unto another. The crown placed on the rider’s head represents his G-d given authority to carry out a particular judgement, and the bow is a symbol of war reflecting the Hebraism, “My arm can bend a bow of bronze”. The rider, like his three companions, is a personification. The horse, like its three companions, is a symbol of the vehicle for the related judgement. When Roman generals returned in triumph from a conquest they would ride into Rome in chariots drawn by white horses (symbolizing successful conquest) with their armies and captives trailing behind them. The rider of the white horse has a bow in his hand, which is first and foremost a Hebraic symbol of strength in battle, as seen throughout the Tanakh. When Babylon suffers her final defeat her soldiers are taken and their bows (A sign of military strength) are destroyed (Jeremiah 51:56). The prophet Hosea writes that, “G-d will break the bow of Israel in the valley of Jezreel” (Hosea 1:5). “He (G-d) makes wars cease to the four corners of the earth. He breaks the bow and shatters the spear; He burns the shields with fire.” –Tehilim/Psalm 46:9 Therefore, the bow always represents military power. There is one final image that both the Romans and all those who lived in Asia at the time of the writing of Revelation would recognize, the one enemy that Rome feared most, the Parthians. The Parthians dwelt in the Far East of the Roman Empire and were of great concern to Rome. The Parthians rode on white horses and were renowned for their skill with the bow. These bowmen were feared throughout the known world and were conquerors of the unconquerable Rome. The white horse and its bow wielding rider stand for strong military conquest. 3 When He broke the second seal, I heard the second living creature saying, “Come.” 4 And another, a red horse, went out; and to him who sat on it, it was granted to take peace from the earth, so that human beings would slay one another; and a great sword was given to him. The second seal, having found its reference point in the one previous seal opened, now begins a chronology of events. The red horse and rider denote bloodshed and civil war, that is, the horse and its rider cause the nations to fight among themselves as houses that are divided and as a result will not stand. This rider, like his counterpart in Zechariah. 1, will take away the tranquillity that the pagan nations have enjoyed at ethnic Israel’s expense. He holds a great sword because the damage that he facilitates will consume the earth (pagan nations). He is a true peace maker because he is sent to take away false peace from the enemies of G-d. The complete disintegration of human relationships is one of the key elements of the Jewish understanding of the last days. Brother will fight against brother, neighbour against neighbour, city against city and nation will rise against nation (Isaiah 19:2). “On that day people will be stricken by HaShem with great panic. They will seize each other by the hand and attack one another.” –Zechariah 14:13 5 When He (The Lamb) broke the third seal, I heard the third living creature saying, “Come.” I looked, and behold, a black horse; and he who sat on it had a pair of scales in his hand. 6 And I heard something like a voice in the centre of the four living creatures saying, “A quart of wheat for a denarius, and three quarts of barley for a denarius; and do not harm the oil and the wine.” We continue to see the Lamb opening the seals. It is important to note that as the Lion-Lamb, Yeshua is the One Who is releasing wrath against the earth (v16). We are foolishly fond of saying, “Yeshua (Jesus) doesn’t judge, He doesn’t bring wrath, He’s a pacifist, a sacrificial, non-violent lover of humanity”. The Scripture says otherwise. It’s helpful to remember that events Yochanan is recording are not the events of the end itself but are signs that precede the end. The black horse symbolizes famine and economic distress, its rider holds scales which represent both judgement and the measuring out of essential food supplies. This is qualified by the description of the market place and the distinction made between staple food products and refined sacramental liquids. The, “something like a voice in the midst of the four living creatures”, is the voice of the Lamb, His Ruach (Spirit) speaking from His position in the midst of G-d’s throne. “A quart of wheat for a denarius, and three quarts of barley for a denarius,” is understood to be the equivalent of paying a single person a day’s wage which would purchase enough wheat for one person to eat a single meal. Wheat was the food of the rich and the second crop harvested in Israel. Here it is compared to the barley grain favoured by the poor, which, for the same price will feed an entire family. This is a description of economic upheaval. A situation that will level the playing field so to speak, between the rich and the poor (pagan nations). The primary crops of first century Israel were grain (Barley & Wheat), grapes and olives. The Tanakh’s frequent mentioning of these fruits is makes them a familiar symbol to the Jewish reader and brings to mind Israel’s complete reliance on G-d for the provision of them (Deut. 7:13, 11:14, 28:51; Hosea 2:8, 22). Rav Yechiel Lichtenstein (1825-1908) of Hungary, the only Rabbi (Messianic or otherwise) to have ever written a complete commentary of the New Testament in Hebrew, wrote: “Weighing the bread is a sign of curse, according to Vayikra (Leviticus) 26:26, ‘They shall dole out your bread by weight; you will eat but you will not be satisfied.’” –Rav Lichtenstein’s commentary of the New Testament G-d warns Israel through the prophet Ezekiel: “Moreover, He (G-d) said to me, ‘Son of man, behold, I am going to break the staff of bread in Jerusalem, and they will eat bread by weight and with anxiety, and drink water by measure and in horror,” –Ezekiel 4:16 (NASB) “And do not harm the oil and the wine.” Agriculturally speaking it is more than possible to have a season where there is an abundant grape and olive harvest despite a poor grain harvest. This is because both Grape vines and olive trees are more deeply rooted and often produce better fruit under harsh conditions. A Biblical example of this can be found in Genesis 43:11, where Jacob sends, “the best fruit of the land” down to Joseph in Egypt during a time of drought in Canaan. When Yochanan was recording the scroll of Revelation during the reign of the Emperor Domitian, there was a serious shortage of grain throughout the Roman Empire. Interestingly, at the same time in history there was an abundance of wine available. Domitian issued a decree commanding that half the grape vines in the Empire be uprooted and replaced with grain crops. Due to this edict the people of the province of Asia (Who Yochanan was writing to) came very near to all out rebellion against Rome because their vineyards were their primary source of income. As a result Domitian rescinded the edict. Notice the differences between the two types of grain and the water and wine. The former are in their raw state, whereas the latter are refined and set apart for sacred purpose. Also, the text says, “do not harm the oil and the wine” which is literally understood to mean, “Do not compromise it or pollute it”. However, the language hints (Remez) at an allegorical meaning. The oil, which represents the Ruach Ha-Kodesh (Holy Spirit) and the wine, which represents the cup of redemption in the blood of Messiah; are clearly symbols associated with those who have been redeemed through Messiah Yeshua and are filled with the Ruach Ha-Kodesh. Therefore the voice (which is Messiah the Lamb) is instructing the horseman not to harm His people. The result is the Divine protection of the people of G-d (Both Jew and Gentile) in the midst of the turmoil that the pagan nations (the earth) will suffer. This affirms the promise that Yeshua made to the assembly of Philadelphia (Rev 3:10). 7 When the Lamb broke the fourth seal, I heard the voice of the fourth living creature saying, “Come.” 8 I looked, and behold, an ashen horse; and he who sat on it had the name Death (Thanatos) (the result of sin, the physical event); and Sheol (the holding place of the dead, separated into Gehenah—temporal punishment—and the bosom of Abraham—temporal paradise) was following with him. Authority was given to them over a fourth of the earth, to kill with sword and with famine and with pestilence (Thanatos) and by the wild beasts of the earth. At this juncture it is important to remember that the vision is beholding events that occur throughout time and are referenced against the resurrection of the lamb Who is worthy to open the scroll. This means that these events have been happening from any point in time and are released by the Lamb of G-d Who was slain before the foundation of the world (Rev. 13:8). These are events that had taken place prior to Yochanan’s writing them down, they were also taking place in Yochanan’s present and would continue to take place at any given point in the future within time and space as we perceive it. Therefore, when the text says, “a fourth of the earth” it means a fourth of all pagan humanity from time immemorial until the future time of the culmination of the events pictured in Yochanan’s (John) vision. These are signs which precede the end. They’re not descriptions of the end itself. The Greek, “Thanatos” means both death and pestilence, therefore we could read, “He who sat on it had the name pestilence”. We are reminded again of the fourscore judgement of HaShem, the sword, the famine, the wild beasts and pestilence (Ezekiel 14:21). “‘If then, you act with hostility against Me and are unwilling to obey Me, I will increase the plague on you seven times according to your sins. 22 I will let loose among you the beasts of the field, which will bereave you of your children and destroy your cattle and reduce your number so that your roads lie deserted. 23 ‘And if by these things you are not turned to Me, but act with hostility against Me, 24 then I will act with hostility against you; and I, even I, will strike you seven times for your sins. 25 I will also bring upon you a sword which will execute vengeance for the covenant; and when you gather together into your cities, I will send pestilence among you, so that you shall be delivered into enemy hands. 26 When I break your staff of bread, ten women will bake your bread in one oven, and they will bring back your bread in rationed amounts, so that you will eat and not be satisfied.’” –Leviticus 26:21-26 (NASB) No human being and no nation can escape the consequences of sin forever. “An ashen horse; and he who sat on it had the name Death and Sheol was following with him.” Death here is the result of sin, the catalyst for the physical event of dying. Sheol is the holding place of the dead, separated into Gehenah—temporal punishment—and the bosom of Abraham—temporal paradise. These are personifications of spiritual forces that are beyond our full comprehension. I have called the compartments of Sheol temporal because Judaism understands Sheol to be a spiritual abode which is metaphorically beneath and within time awaiting the judgement and the world to come. The future Kingdom of G-d that is illuminated to His servants post judgement is eternal life, whereas the future lake of fire described in Rev 20:11-15, is the eternal punishment awaiting Satan, fallen angels, Death (the result of sin), Hades (specifically Gehenah) and all those who have rejected Messiah’s offer of redemption (whose names are not written in the book of life). Confusion over the terms describing various aspects of the afterlife has left many a believer under the delusion that there is only temporary punishment after death. This is a lie that contradicts Scripture and impugns the character of G-d. There can be no doubt that when the word eternal is used in Scripture it is to be understood to reflect life and death forever outside of time and space. Hence, when Revelation speaks of the punishment following judgement it says, “The Second death” (Rev 20:11-15). 9 When the Lamb broke the fifth seal, I saw beneath the altar the souls of those who had been slain because of the Word of G-d (Messiah), and because of the testimony (of the Messiah) which they had maintained; 10 and they cried out with a loud voice, saying, “How long, O HaShem, holy and true, will You refrain from judging and avenging our blood on those who dwell on the earth?” The heavenly altar, which is the basis for the shadow of the earthly one (Exodus 25:9, 40; Numbers 8:4; Hebrews 8:5; 9:23), features throughout the scroll of Revelation (Rev 8:5; 14:18). For a Jew, the most sacred part of any sacrifice is the blood. “The life is in the blood”, life which comes forth from and belongs to G-d and to none other (Leviticus 17:11-14). “The priest shall also put some of the blood on the horns of the altar of fragrant incense which is before the Lord in the tent of meeting; and all the blood of the bull he shall pour out at the base of the altar of burnt offering which is at the doorway of the tent of meeting.” –Leviticus 4:7 (NASB) The life blood of these martyrs has been poured out onto the earth at the base of the altar and cries out to HaShem for justice. There is a wealth of rabbinical commentary regarding the heavenly altar and the function of it. The following are a selection of relevant quotations: “Ha-Kadosh (The Holy One), blessed be He, took the soul of Moshe (Moses) and stored it beneath the Throne of Glory… Not only the soul of Moshe (Moses) is stored beneath the Throne of Glory, but the souls of the tsaddikim (righteous ones) are also stored there. –Rabbi Natan Ha-Bavli “Rabbi Akiva used to say,… ‘Whoever is buried beneath the altar is as though he were buried beneath the Throne of Glory’” –Avot diRabbi Natan 12:4, 26:2 “Rabbi Abba Arikha (Rav)… taught that the archangel Michael offers a sacrifice on the heavenly altar in the heavenly Temple (M’nachot 110a). The Tosafot, medieval commentators on the Talmud, said about this passage that this sacrifice consists of the souls of the righteous, of Torah scholars. Similarly Shabbat 152b” –David Stern, Jewish New Testament Commentary When we read that the souls of the tsaddikim (righteous ones) are beneath the altar, we must understand that the heavenly altar facilitates the covering (Kiparot) of redeemed humanity and is the altar at which Yeshua our High Priest ministers on our behalf. In this way it bridges the distance between the heavens and the earth and beneath it is the paradise of G-d, the bosom of Abraham, in which the righteous dead dwell. This is also how Yeshua is manifest both in Paradise and in the heavens at the same time (being that in His resurrected body He is outside of the confines of time and space, able to operate within and without). These righteous souls are those who have been slain due to their having upheld the Word of Messiah’s Gospel and the testimony of Messiah. This includes the Jewish prophets of old, who having been visited by The Word, gave of their lives in His service. Their blood cries out from the earth like the righteous blood of Abel and Zechariah and all those in between (Gen. 4:10; Matt. 23:25). The Jewish concept of martyrdom is known as, “al Kiddush HaShem” (To Sanctify the Name). “How long, O HaShem, holy and true, will You refrain from judging and avenging our blood on those who dwell on the earth?” Many misunderstand the Scripture relating to vengeance: “Do not take revenge, my dear friends, but leave room for G-d’s wrath, for it is written: “It is mine to avenge; I will repay,” says HaShem.” –Romans 12:19 (Deut 32:35; Hebrews 10:30) G-d does not say that we should not ask Him to avenge us, rather He says, “Don’t take vengeance into your own hands” why? Because He knows that we may in some cases mistake the facts and fall into sin by avenging ourselves upon the innocent. Therefore it is right to ask G-d to avenge us against the enemies of G-d upon the earth. Here, “those who dwell on the earth” refers to those who are not sealed by Yeshua. This verse also reflects the plea of the messenger of Zechariah’s vision concerning Israel (ethnic): “And they reported to the messenger of HaShem who was standing among the myrtle trees, ‘We have gone throughout the earth and found the whole world at rest and in peace.’ Then the messenger of HaShem said, ‘Adonai Tzevaot (YHVH of Heavens armies), how long will you withhold mercy from Jerusalem and from the towns of Judah, which you have been angry with these seventy years?’” –Zechariah 1:11-12 Add to this the voice of the psalmist: “Why should the nations say, “Where is their God?” Before our eyes, make known among the nations that you avenge the outpoured blood of your servants.” –Tehilim/Psalm 79:10 And finally the voice of the true Judge Yeshua (Given authority to judge by HaShem): “ And will not G-d bring about justice for his chosen ones, who cry out to him day and night? Will he keep putting them off? 8 I tell you, He will see that they get justice, and quickly. However, when the Son of Man comes, will he find faith on the earth?” –Luke 18:7-8 11 And there was given to each of them a white robe; and they were told that they should rest for a little while longer, until the number of their fellow servants (Gentile Christians) and their brethren (Messianic ethnic Israel) who were to be killed even as they had been, would be fulfilled also. The idea that the martyrs should rest until their number is complete is a Jewish one. Judaism teaches that the drama of history must be completed in full before the end can come. Jewish apocryphal works remind us that, “G-d will not stir until the measure appointed has been fulfilled (4 Ezra 4:36). An offering of the complete number of the righteous must be made before the end can come (Enoch 47:4). The white robe is a symbol of purity purchased by Messiah Yeshua’s blood and of the righteous acts of these tsaddikim (righteous ones). It is interesting to note that up until the present day Judaism employs the white robe at sacred rites. The Rabbis and devotees of many branches of Judaism today, don a full length white robe called a ketel during the High Holy Days in the seventh month in order to acknowledge Israel’s need for purification and redemption at the hand of G-d. These High Holy days include Yom Teruah (Rosh HaShanah), The Days of awe (10 Days between Rosh HaShanah and Yom Kippur), Yom Kippur (Day of Covering/Day of Judgement) and Sukkot (Feast of Booths/Tabernacles). In Revelation we are watching the High Holy days unfold, or rather, be unveiled to us by Yeshua. At the beginning of the scroll of Revelation we hear the trumpet of Yom Teruah (Day of Trumpets) calling to us to prepare ourselves for the visitation of Messiah. As we progress we journey through the days of awe and repentance upon the earth as the seals are opened and the judgements of G-d begin. At the opening of the books we see Yom Kippur and the Judgement of G-d over all creation, and finally as the scroll of Revelation concludes we witness the descending city of the New Jerusalem and G-d and His Messiah dwelling with us in the great fulfilment of the Feast of Sukkot (Booths). I call this final joy, “Camping with Dad”. The time of persecution of the followers of Messiah has a limit set upon it and will come to an end, at which point there will no longer be opportunity for returning to G-d. At that time the Gentile nations will lose any further chance to repent and the whole remnant of ethnic Israel will be saved (Romans 11:26). Revelation 6:12-14: What follows is a vivid picture of the key elements described in the Jewish Scriptures regarding the last days. The Tanakh and other Jewish writings detail these events as follows: 1.) Earthquake: At the coming of the L-rd the earth will tremble (Amos 8:8); there will be a great shaking of the land of Israel (Ezekiel 38:19); the earth will quake and the heavens will tremble (Joel 2:10); G-d will shake the heavens and the earth and the sea and dry land (Haggai 2:6). 2.) The Darkening of the sun and moon: The sun will set at midday and the moon will grow dark in the clear daylight (Amos 8:8); the stars will not shine; the sun will be darkened in his going forth, and the moon will not cause her light to shine (Isaiah 13:13); G-d will clothe the heavens with blackness and make sackcloth their covering (Isaiah 50:3); the sun will be turned into darkness and the moon into blood (Joel 2:31); The sun will be darkened and the moon will not give her light (Matt. 24:29; Mark 13:24; Luke 23:45). 3.) Falling of the stars: From a Jewish perspective the heavens in array are the unchangeable assurance of the created order and the fidelity of G-d. If the reliability of the heavens is taken away, then all things will fall into chaos, a state of pre-created darkness. “Enoch saw the chambers of the sun and moon, how they go out and come in, how they never leave their orbit, and add nothing to it and take nothing from it.” –Enoch 41:5 From a Jewish perspective the disintegration of the heavens is the last word in chaos. However, Isaiah speaks of this very thing: “And all the host of heaven will wear away, And the sky will be rolled up like a scroll; All their hosts will also wither away As a leaf withers from the vine, Or as one withers from the fig tree.” –Isaiah 34:4 (Matthew 24:29) 4.) The folding of the heavens: The picture of this in Revelation 6 is that of an open scroll being torn down the middle and then the two halves recoiling and being rolled up onto each of their respective pillars. The heavens will be rolled together as a scroll (Isaiah 34:4); they will be changed like a garment and folded up (Psalm 102:25-26). 5.) The moving of the mountains and the islands of the sea: The mountains will tremble and the hills will be removed (Jeremiah 4:24); the mountains will quake and the hills will melt (Nahum 1:5). All of the events pictured in Yochanan’s vision are familiar to Israel, they have been prophesied from ancient days and are now communicated afresh at this pivotal time in history. 12 I looked when He (The Lamb) broke the sixth seal, and there was a great earthquake; and the sun became black as sackcloth made of hair, and the whole moon became like blood; This description of the breaking of the sixth seal alludes to a number of similar Tanakh passages which describe the end of days: Isaiah 2:10-12, 19, 13:10, 34:4, 50:3; Jeremiah 4:23-29; Joel 2:31, 3:15; Nahum 1:5-6; Haggai 2:6. New Testament comparisons can be found in Matthew 24:29 and Luke 23:30. “Go into the rocks, hide in the ground from the fearful presence of HaShem and the splendour of His majesty! 11 The eyes of the arrogant will be humbled and human pride brought low; HaShem alone will be exalted in that day. 12 HaShem Tzevaot (Almighty) has a day in store for all the proud and lofty, for all that is exalted (and they will be humbled),” –Yeshaiyahu/Isaiah 2:10-12 One of the first things we note is that this is a singular event. Much of the foolish conjecture of recent times regarding the so called “Blood Moons” (plural) neglects this very important fact. The sun becoming like sackcloth is a reference to a specific eclipse of the sun at a specific time in the future which is unknown to us but known to G-d (Duet. 29:29). The metaphorical use of the word, “sackcloth” is an allusion to the great tragedy and mourning that will befall the earth (pagan nations) and the blood colour of the moon is a symbol of bloody judgement meted out against the earth (pagan nations). It’s important to note that from ancient times pagan nations have worshipped the sun and the moon as deities. Therefore by removing their effectiveness G-d is symbolically showing that not even the loftiest gods of humanity are a match for His wrath. This is prophetically foretold in the historical account of Joseph (a type for Messiah) and the bowing down of the sun and the moon and the eleven stars (Genesis 37:9-11). 13 and the stars of the sky fell to the earth, as a fig tree casts its unripe figs when shaken by a great wind. The stars falling can be seen to include both stars and asteroids and the imploding of planets. Symbolically speaking they may also represent fallen angelic beings (falling from within space, not from the third heaven which they were cast out of long ago). The comparison of the stars to the unripe fruit of the fig tree is a poignant Hebraic symbol. The fig tree is the place of Jewish teaching, when the teachers of Israel taught the word of G-d the fruit was ripe and benefited Israel, however, when the teachers of Israel taught the rules of men, the fruit fell from the tree out of season and rotted on the ground. The wind is the Ruach Ha-Kodesh (Holy Spirit), Who shakes the tree and removes the unripe fruit, that is the fruit of false teaching. 14 The heavens tore apart and recoiled like a scroll rolled up, and every mountain and island were moved out of their places. This is a description of the heavens imploding rather than exploding. The scroll rolling up is torn in the centre and pulls the heavens apart. This is a vivid image of catastrophic astronomical events, followed by perhaps the greatest tectonic shift ever to affect the earth. The rolling up of the scroll of the sky is a metaphor for the conclusion of those things that have come before and acts in juxtaposition to the soon to unrolled scroll of G-d. 15 Then the kings of the earth and the great men and the commanders and the rich and the strong and every slave and free man hid themselves in the caves and among the rocks of the mountains; 16 and they said to the mountains and to the rocks, “Fall on us and hide us from the presence of Him who sits on the throne, and from the wrath of the Lamb;17 for the great day of their wrath has come, and who is able to stand?” The kings of the earth are the leaders of those who have rejected Messiah. The list goes on to include every walk of life, all of whom have rejected Yeshua and the G-d of Israel (ethnic). Their response is noteworthy because although they acknowledge that no one can hide from G-d’s wrath and the wrath of the Lamb, they do not repent. In fact it seems that they invite death rather than choosing to repent. This is consistent with ancient Hebrew thought, which boasts numerous examples of prophetic statements regarding the universal terror that will befall humanity in the last days. “Wail, for the day of HaShem is near! It will come as destruction from Shaddai (the Almighty). 7 Therefore all hands will fall limp, And every human beings core being (heart) will melt. 8 They will be terrified, pains and anguish will take hold of them; They will writhe like a woman in labour, They will look at one another in astonishment, Their faces aflame.” –Isaiah 13:6-8 “At that time even the mighty man will cry bitterly.” –Zephaniah 1:14 “The inhabitants of the land shall tremble.” –Joel 2:1 “The day of HaShem is indeed great and very awesome, And who can endure it?” –Joel 2:11 “Fall on us and hide us from the presence of Him who sits on the throne, and from the wrath of the Lamb;17 for the great day of their wrath has come, and who is able to stand?” This text reflects the writings of the Tanakh (OT) which describes the Day of the L-rd (Judgement Day) in similar terms (Zeph. 1:14-18; Nahum 1:6; Malachi 3:2). “Then they will say to the mountains, ‘Cover us!’ And to the hills, “Fall on us!” –Hosea 10:8 (Luke 23:30) “That day will be a day of wrath-- a day of distress and anguish, a day of trouble and ruin, a day of darkness and gloom, a day of clouds and blackness.” –Zephaniah 1:15 Those who refuse to address the sin that reigns in their lives become accustomed to the darkness. When the Holy G-d pours out His wrath, which is born of love and light, the one who hates G-d flees because the darkness in him seeks to hide from the light. This reminds us of humanity’s first response to G-d after our very first act of sin. Adam and Eve sought to hide themselves from G-d (Genesis 3:8). “The wrath of the Lamb;” According to John 5:22, Acts 17:31, Romans 2:16 and 2 Corinthians 5:10, G-d has entrusted judgement to His Son the Lion-Lamb. This judgement is said to take place on: 1.) The Great Day of The L-rd (Rev. 1:10; 2 Thessalonians 2:2; 2 Peter 3:10) 2.) The Day of The L-rd Yeshua our Messiah (1 Corinthians 1:18) 3.) The Day of our L-rd Yeshua (2 Corinthians 1:14) 4.) The Day of The Messiah (Philippians 1:10) 5.) The Great Day of ADONAI Tzevaot (Rev. 16:14; Isaiah 2:12; Jeremiah 46:10) 6.) The Day of Judgement (Matthew 10:15; 2 Peter 2:9; 1 John 4:17) As Mashiyach Ben David The warrior Messiah, the Lamb will reveal His wrath: “Coming out of his mouth is a sharp sword with which to strike down the nations. “He will rule them with an iron sceptre.” He treads the winepress of the fury of the wrath of Adonai Tzevaot (G-d Almighty).” –Revelation 19:15 “Why do the nations conspire and the peoples plot in vain? 2 The kings of the earth rise up and the rulers band together against HaShem and against his anointed, saying, 3 “Let us break their chains and throw off their shackles.” 4 The One enthroned in heaven laughs; HaShem scoffs at them. 5 He rebukes them in his anger and terrifies them in his wrath, saying, 6 “I have installed my king on Zion, my holy mountain.” 7 I will proclaim HaShem’s decree He said to me, “You are my son; today I have become your father. 8 Ask me, and I will make the nations your inheritance, the ends of the earth your possession. 9 You will break them with a rod of iron; you will dash them to pieces like pottery.” 10 Therefore, you kings, be wise; be warned, you rulers of the earth. 11 Serve HaShem with fear and celebrate his rule with trembling. 12 Kiss his son, or he will be angry and your way will lead to your destruction, for his wrath can flare up in a moment. Blessed are all who take refuge in him.” –Tehilim/Psalm 2 It is the great day of, “Their wrath” both the Father and the Son will visit just retribution against the enemies of G-d and His people (ethnic Israel and believing Gentiles). © 2015 Yaakov Brown We will reign in the sense that Adam, the first man, reigned on earth prior to the fall, as caretakers of a new creation, a new heaven and a new earth. An examination of Revelation 5
Introduction: As we continue we need to keep in mind that we are reading about the Heavenly Mishkan/Temple of G-d on which the shadow of the earthly Mishkan/Temple is based. We’re then able to compare the symbols we read about with their earthly counterparts and deduce their unveiled meaning. The Text: 5:1 I saw laying upon the open right hand of Him who sat on the throne, a scroll with writing on both sides, sealed up with seven seals. “I saw upon the right hand” The Greek, “Epi” rendered, “in” by most English translations is better translated, “upon”. Therefore the sense of the opening phrase is, “I saw laying upon the open right hand”. This is important because it means that the right hand of HaShem was open rather than gripping the scroll/biblion (Book, tablet). It is being offered and not withheld. Notice that the comparative vision of Ezekiel also shows the hand, “stretched out” rather than closed: ”Then I looked, and I saw a hand stretched out to me. Upon it was a scroll, which he unrolled before me. On both sides of it were written words of lament and mourning and woe.” –Yetzkiel/Ezekiel 2:9-10 “A scroll with writing on both sides,” The Greek, “Biblion” from which we receive the English word, “Bible”, meaning a collection of books, can be understood to mean, “Book, Scroll, Tablet, Writing, Bill”. Each of these meanings has some significance here. The scroll in this vision is a book in the sense that it is a volume containing a record of things to come. It’s also a scroll like the one spoken of in Ezekiel’s vision (Ezekiel 2:9-10). It is a tablet which identifies itself with the tablets of Sinai (Which were written on front and back: Exodus 32:15). It’s a collection of writings which contains the mysteries of G-d, like those of the prophets of Israel, and it is a bill of notice which unveils the consequences of the failure to pay its debt. The most efficient single English word in this context is, “scroll” because it unites all of the other meanings: a.) A collection of scrolls can be formed into a book b.) The Torah was transferred onto a scroll following Sinai and the Prophets and Writings are also written on scrolls (Megilot), as were the books of the New Testament c.) The tablets containing the Instruction of G-d, including the Ten Commandments, became part of the record of the Torah, which was written on scrolls d.) A Greco-Roman bill of debt was written on a small scroll among other methods The most significant elements of the Scroll’s description are the fact that it is written on front and back and that it has seven seals. I’ll address the symbolic and literal nature of the writing itself first. Writing on Front and Back: Just as the eyes of the living creatures cover them front and back and represent their ability to see future and past events, so too the scroll in G-d’s right hand details revealed past events and concealed future events. “The secret things belong to HaShem our Elohim, but the things unveiled belong to us and to our children forever, that we may observe all the words of this Torah.” –Devarim/Deuteronomy 29:29 1.) The Stone Tablets of Sinai: While the scroll of Ezekiel’s vision is written on front and back, like the scroll of Yochanan’s vision, it is described by the mourning and affliction of the plagues of the Torah and denotes Israel’s journey out of slavery. Therefore both scrolls (which are in fact one in the same, and part of a larger volume of writing) submit to the first writings imparted to humanity at the hand of G-d, the stone tablets (sapphire: according to the Targum of Yonahtan) of Sinai which contained the Torah (Instruction) of HaShem and were written on both front and back. “Moses turned and went down the mountain with the two tablets of the covenant Instruction in his hands. They were inscribed on both sides, front and back.” –Shemot/Exodus 32:15 This is not to say that the scroll of Yochanan’s vision only represents the Torah. We must remember that the tablets are a representation of G-d’s perfect Instruction on earth, Yochanan on the other hand, is looking at the fullness of that same word of Instruction within the framework of the heavenly Mishkan/Temple. If we agree that each element of the earthly Mishkan/Temple is represented in some way, then we must also agree that within the Ark of the Covenant, beneath the mercy seat, the Tablets of G-d’s Instruction were stored. In Yochanan’s vision G-d Himself sits on the mercy seat and offers forth the tablets in their full form as the writings of love and justice, compassion and judgement which contain the plagues that will punish the earth and set His people free. The earth then is seen in the metaphor of Egypt and what is about to take place is illuminated in what has gone before, through the historical allegory of Israel’s escape from slavery. 2.) Ezekiel’s scroll ”Then I looked, and I saw a hand stretched out to me. In it was a scroll, which he unrolled before me. On both sides of it were written words of lament and mourning and woe.” –Yetzkhiel/Ezekiel 2:9-10 This scroll, like the scroll of Yochanan’s vision, is full of lament and woe because Israel has turned her back on HaShem. The same is true of the nations of the earth, therefore the scroll of Revelation will pronounce judgements upon the people of the earth. However, judgement and justice can’t commence until someone worthy is found to open the scroll. In summation, the scroll of Yochanan’s vision is a book of G-d’s decrees with respect to all of creation from beginning to end. It is a scroll that exists outside of time and space in the heavenly Mishkan/Temple and its words invade time and space in order to reconcile all things to G-d. John Gill notes that the scroll contains: “All occurrences and events in the whole world, from the beginning to the end of time; and so Ezekiel's roll, according to the Targum on Eze_2:10; which was written before and behind, signified that which was מן שרויא, "from the beginning", and which דעתיד למהוי בסופא, "shall be in the end", or hereafter. This book G-d holds "in his right hand", as the rule and measure of all he does, and of the government of the world, and which he constantly fulfils and executes; and its being written "within and without" may denote the perfection and comprehensiveness of it.” “Sealed up with seven seals” During this period in history it was probably standard practice to use either one or at most two seals when securing an important scroll, however the seal itself represents the witness and mark of the one who makes it, meaning that in some rare cases a council of witnesses might approve a document and seal it, each with their own seal. Here that council of witnesses consists of One sevenfold Witness, that is G-d Himself and will be opened by the One Who is the faithful witness, Yeshua the Messiah (Rev 1:5). The fact that there are seven seals is of symbolic significance in that the number seven continues to represent the fullness of the complete work of G-d with regard to all things. It’s also significant that seven messengers attest to the seven events that come about after the opening of each seal. The scroll itself has been sealed by the sevenfold Spirit of G-d and as a result only One Who has sevenfold authority over the created order will be allowed to open it. This is the scroll of which the L-rd had said: “But you, Daniel, roll up and seal the words of the scroll until the time of the end. Many will go here and there to increase knowledge.” –Daniel 12:4 This means that many will increase their own form of worldly knowledge but will remain ignorant to the hidden knowledge of G-d, which is being unveiled to His servants. Those who refuse the Gospel have blinded themselves to true knowledge. 2 And I saw a mighty messenger proclaiming with a loud voice, “Who is worthy to open the scroll and to break its seals?” 3 And no one in the heavens or on the earth or under the earth was able to open the scroll or to look into it. “Mighty messenger” In Hebrew the equivalent phrase easily translates as, “Gabriel” Mighty one of G-d. Gabriel is one of four Arch Angels in Hebrew thought, two of which, Gabriel and Michael are featured in the Biblical text. “Proclaiming with a loud voice” Means that his voice could be heard in the heavens, on the earth and under the earth, in other words, his voice was heard throughout creation, time and space. “Who is worthy to open the scroll and to break its seals?” The messenger asks, “Who is deserving? Who can, with a clear conscience, dare to break open seals put in place by G-d? Who has, by thought and deed, shown himself to be the one and only deserving being in all creation?” This is both a question and an invitation to the whole of creation. It is a statement that defies the Accuser and longs for the Redeemer. The Mishnah reminds us that the High Priest made this same call to the priesthood when summoning them to participate in Temple service. The Cohen Ha-Gadol of the Temple would call to the division of the priests under him, to attend to the several parts of service assigned them, saying unto them, מי שזכה, "whosoever is worthy, let him" enact his duty (Misnah Tamid, c. 1. sect. 4. & c. 5. sect. 4. 5). And no one in the heavens or on the earth or under the earth was able to open the scroll or to look into it. “No one” means no created being or thing. Not in the third heaven outside of time and space, not in or on the earth, not under the earth in Sheol (the holding place of the dead). No Power or spirit or force or thing was worthy to either open the scroll or look into it… except… 4 Then I burst into tears and continued weeping greatly because no one was found worthy to open the scroll or to look into it; The sense is that Yochanan is weeping for both the dire condition of creation, being that no one is worthy and the fact that the scroll, which contains the events that will bring about the final judgement, the end of the age and the Olam Habah (World to Come) remains sealed. 5 and one of the elders said to me, “Stop weeping; behold, the Lion that is from the tribe of Judah, the Root of David, has overcome so as to open the scroll and its seven seals.” One of the priests of the Heavenly order encourages Yochanan with the words: “Stop weeping; behold, the Lion that is from the tribe of Judah,” This is a Messianic title gleaned from the Torah: “Judah is a lion’s cub; From the prey, my son, you have gone up. He couches, he lies down as a lion (in it’s prime), And as a lion (Mature), who dares rouse him up? The sceptre shall not depart from Judah, Nor the ruler’s staff from between his feet, Until Shiloh (Peace Personified) comes, And to him shall be the obedience of the peoples.” –Bereshit/Genesis 49:9 The following Targums and ancient Jewish writings agree that this passage of Genesis is speaking of the Messiah: Zohar in Gen. fol. 32. 4. & in Exod. fol. 4. 1. & in Numb. fol. 101. 2. Bereshit Rabba, fol. 98. sect. 85. 3. Jarchi & Baal Hatturim, in loc. Nachmanidis Disputat. cum Paulo, p. 53. Abarbinel. Mashmiah Jesbuah, fol. 10. 1. R. Abraham Seba, Tzeror Hammor, fol. 36. 4. & 62. 2. T. Bab. Sanhedrin, fol. 98. 2. "Of Messiah, the son of David, who comes forth from Judah, is it said, Gen 49:9, "Judah is a lion's whelp";'' –Raya Mehimna in Zohar in Exod. fol. 49. 3, 4. “Messiah, the son of David, who is אריה, "a lion (of YHVH)", shall be on his right hand, and Messiah, the son of Joseph, who is an ox, on his left hand” –Targum in Hos. v. 14. & xi. 10. & xiii. 7. “The Root of David” This is yet another Messianic title, one gleaned from Isaiah, where Messiah is called both The Root and the Branch of Jesse, that is, “The Aleph and the Tav, The Beginning and the End”. “Then a shoot will spring from the stem of Jesse, And a branch from his roots will bear fruit.” –Yishaiyahu/Isaiah 11:1 Isaiah also details the rule of the root of Jesse saying: “Then in that day The nations will resort to the root of Jesse, Who will stand as a sign for the peoples; And His resting place will be glorious.” –Yishaiyahu/Isaiah 11:10 Then he speaks of a second return from exile for the tribes of Israel. Notice that the two returns inferred are from the four corners of the earth, which excludes all the dispersions prior to the return that resulted in the modern state of Israel being formed in 1948. Therefore, there remains a future return for the ethnic people of Israel who are still living among the nations. “Then it will happen on that day that the Lord Will again for the second time, with His hand Recover the remnant of His people, who will remain, From Assyria, Egypt, Pathros, Cush, Elam, Shinar, Hamath, And from the islands of the sea (New Zealand). And He will lift up a standard for the nations And assemble the banished ones of Israel, And will gather the dispersed of Judah From the four corners of the earth.” By referring to the text of Isaiah 11, Yochanan affirms the fact that G-d has not finished with the corporate ethnic people of Israel, to the contrary He will keep His promises and return Israel to her land to reign with her Messiah Yeshua. “But as regards election, they are beloved for the sake of their forefathers. For the gifts and the calling of G-d are irrevocable.” –Romans 11:28-29 “And again Isaiah says, ‘The root of Jesse will come, even He who arises to rule the nations; in Him will the nations hope.’” –Romans 15:12 “Has overcome so as to open the scroll and its seven seals.” What has He overcome? He has overcome death and is the One Who was dead and is now alive and holds the keys to death and sheol (Rev 1:18). He has overcome the reign of sin in the earth through His incarnation, blameless life and sacrificial death and resurrection, and has redeemed a people for G-d. Who is that people? They are Jews and Gentiles who have accepted Messiah Yeshua. 6 And I saw in the midst of the throne (with the four living creatures) and the elders (Priests), a Lamb standing, and appeared as if had been slain, having seven horns and seven eyes, which are the sevenfold Spirit of G-d, sent out into all the earth. “I saw in the midst of the throne” The lamb stood in the midst, just as He had stood in the midst of the Menorot (Seven branched candle stands) of the assemblies. He stands as High Priest (Hebrews 5) among the priests (24 Elders) and witnessed by the four living creatures (Cherubim). He stood in the midst of the throne, being that He is G-d with us and is therefore in the midst of the manifest representation of G-d. “A Lamb standing, and appeared as if had been slain” Yochanan uses a different Greek word (arneeon) here to refer to the lamb than the one (amnos) used throughout his gospel, why is that? When Yochanan records, “Behold, the Lamb of G-d, who takes away the sin of the world!” (John 1:29) He uses the word, “amnos” which is a general term used to describe a lamb, however throughout the book of Revelation he uses, “arneeon” which is a more endearing term like the English, “Lambkin”. The reason for this is simple, the term, “amnos” denotes the yet to be sacrificed lamb, whereas the term, “arneeon” refers to the once slain now resurrected Lamb. Notice that the Lamb is standing. He bears the marks of having been slain but is now alive. Yochanan is witnessing the Lamb that Isaiah spoke of: “He was oppressed and afflicted, yet he did not open his mouth; he was led like a lamb to the slaughter, and as a sheep before its shearers is silent, so he did not open his mouth. 8 By oppression and judgment he was taken away. Yet who of his generation protested? For he was cut off from the land of the living; for the transgression of my people he was punished.” –Yishaiyahu/Isaiah 53:7-8 The fierce Lion of Judah is now seen as the vulnerable Lamb of G-d. This juxtaposition challenged the rabbis of early rabbinical Judaism, who, not wanting to accept Yeshua as having fulfilled both roles, invented the concept of multiple Messiahs: the suffering Messiah, Mashiyach ben Yosef and the victorious Messiah, Mashiyach ben David. Yeshua is in fact the unity of these two, He has both suffered and conquered and will come again as the Lion of the tribe of Judah (6:16-17), to execute judgement and rule over all the earth, instituting a reign of peace from the city called, “Rain of Peace”, that is, “Jerusalem”. “Having seven horns” In the Tanakh (Old Testament) horns symbolize power and strength (Deut 33:17; 1Sa 2:10; 1Ki 22:11; Psa 112:9; Dan 7:7, Dan 7:20.), salvation (2 Sam 22:3; Psalm 18:2) and sacrifice (Lev 4; Lev 8:15; Lev 9:9). The horns of the altar also symbolized the effectiveness of G-dly sacrifice and its ability to reach to the four corners of the earth. Seven continues to represent completeness and perfection, deity and fulfilment. Therefore Yeshua is the complete perfection of rule, power, strength, sacrifice and salvation. “Seven eyes” The seven eyes denote Messiah’s ability to see all things and judge them with perfect judgement (2 Chron 16:9). The seven eyes of the lamb also recall for the Jewish reader the promise that HaShem had made to the high priest Yehoshua (Yeshua/Jesus) in Zechariah 3:8-10. This high priest is a type for Messiah and is promised the stone (jewel) engraved with seven eyes (Which represents the Messiah). “ Now listen, Yehoshua (Joshua) the high priest, you and your associates (fellow priests) who are sitting in front of you—indeed they are men who are a symbol, for behold, I am going to bring in My servant the Branch (Messiah). 9 For behold, the stone (eben: jewel/stone) that I have set before Yehoshua (Joshua); engraved into one stone (eben: jewel/stone) are seven eyes. Behold, I will engrave an inscription on it,’ declares the L-rd of hosts, ‘and I will remove the iniquity of that land in one day. 10 ‘In that day,’ declares the L-rd of hosts, ‘every one of you will invite his neighbour to sit under his vine and under his fig tree.’” –Zechariah 3:8-10 First, the high priest (a type for Yeshua) has priests (associates) sitting in front of him. These are said to be, “men who are a symbol”, why? Perhaps because there are 24 of them and they are a symbol of the elders in future heavenly vision of Yochanan. HaShem refers to the Messiah as the branch and then says that He has placed a stone/jewel (eben) before the high priest. This stone is a symbol of the Messiah. Here the Hebrew word eben can be understood to refer to a precious stone (Gen 2:12; Ezekiel 28:13). It is upon this stone which is set before the high priest that HaShem engraves seven eyes. As a result of the provision of the seven eyed stone (Messiah), all iniquity will be removed from the land in one day. This is speaking of the sacrificial death of the Messiah Yeshua. It is a worthwhile exercise to read the entire portion of Zechariah 3 in order to glean the greater context of the text and observe the continuity of the Messianic story as it unfolds through the words of Zechariah. “Which are the sevenfold Spirit of G-d, sent out into all the earth.” The horns and the eyes are echad (one) with the Ruach Ha-Kodesh (Holy Spirit) of G-d and are sent out into all the earth. The Spirit of G-d moves in every part of the universe because all things are created and have their being in G-d. The Spirit issues forth from the throne from the Father and the Son, bringing perfect strength, vision and judgement to all of creation. 7 And He came and received the scroll out of the right hand of Him who sat on the throne. It’s important to note that in the present age Messiah is positioned at the right hand of the throne of G-d (Psalm 110:1; Mtt 22:44; Acts 2:34-35, 7:56; Hebrews 1:3). Therefore, the fact that He is seen here approaching G-d’s right hand to retrieve the scroll, affirms the future chronology of these events. We are reminded that the hand of HaShem was open, offering the scroll to the One Who would be shown to be worthy. Therefore, the Lamb takes the scroll from the father’s hand like a graduate receiving a degree from the hand of a tutor (Who in this case is the graduate’s father). This is not to say that the Messiah is in any way less G-d, He has simply come as the only One worthy to break the seven seals and release the final judgements of the scroll. 8 When He had received the scroll, the four living creatures and the twenty-four elders fell down before the Lamb, each one holding a harp and golden bowls full of incense, which are the prayers of the set apart ones. The worship of the four creatures and the 24 elders is yet another affirmation of the deity of Messiah Yeshua (the Lamb). Israel is commanded to worship G-d alone, based on this scripture we can only conclude that Yeshua is G-d the Son. “Each one holding a harp” This phrase relates to the elders (priests). We know this because of the words of the new song that follows which speak of the redemption of humanity (The living creatures are angelic beings). The harp in question is a smaller instrument than the modern orchestral harp, it’s shaped more like a lute or a small guitar and is the kind of instrument used by David and his priests (Psalm 33:2) in worship of HaShem. It is therefore fitting that it is a harp that each of the priests uses to bring praise to G-d and His Messiah. “Golden bowls full of incense, which are the prayers of the set apart ones.” These bowls represent the censors filled with incense and the incense offered on the altar of incense in the Mishkan/Temple by the priests, as detailed in Exodus chapters 30 through 40, and Leviticus 2 through 6. The Psalmist says: “Let my prayer be set forth before thee as incense; and the lifting up of my hands as the evening sacrifice.” –Tehilim/Psalm 141:2 The Zohar says: "prayer (they say) ascends with those spices which are mentioned in Son 4:14; and at the time that prayer ascends it is perfumed with myrrh and frankincense, and of this the holy blessed God asks, "who is this that comes up", &c. Son 3:6;'' –Raya Mehimna in Zohar in Exod. fol. 48. 3 The sage rights: “And they say, prayer is greater than all offerings” –Yalkut Simeoni, par. 2. fol. 40. 3 (Compare Revelation 8:3) The prayers of the set apart ones (saints/Tzidikim) are the prayers of all time, from the prayers of Adam and unto the prayers of the set apart ones in the final days, and every righteous prayer in between. Every prayer we utter in response to HaShem rises from the altar of incense, having been carried there in the golden bowls of the heavenly priesthood (24 elders). 9 And they sang a new song, saying, “Worthy are You to take the scroll and to break its seals; for You were slain, and redeemed for G-d with Your blood people from every tribe (ethnic Israel) and tongue and people and nation. New songs are the domain of G-d’s victorious prophets, messengers and heroes. Throughout the Tanakh a new song celebrated an act of G-d’s deliverance of ethnic Israel. From Moses (Exodus 15) to Miryam the mother of Yeshua (Luke 1:46-55) and in full circle back to Moses (Revelation 15:3) new songs have celebrated G-d through the ages (Isa 42:10; Psa 33:3; Psa 40:3, etc.). The Lamb is worthy because He was slain, and redeemed for G-d with His blood people from every tribe and tongue and ethnicity and nation. Note that the salvation begins with ethnic Israel and then spreads to every language, people and nation. The Greek word, “phule”, literally tribe, is almost exclusively used of ethnic Israel and is intended to be understood in the same sense here. The progression then follows the revelation of the Gospel and reaffirms the earthly lineage of the Messiah. 10 “You have made them to be a kingdom and priests to our G-d; and they will reign upon the earth.” “Made them to be a kingdom and priests to our G-d” The priests who are singing are the heavenly divisions of the priesthood who unite the priesthood of Israel and therefore sing of the wonderful reconciliation to G-d of both Israel and the nations. This language finds its inspiration in Exodus 19:6 and Isaiah 61:6. When we compare 1 Peter 2:9 (Written firstly to Messianic Jews and also Messianic Gentiles) we understand that while this promise is metaphorically true of all Messiah followers, it is always and only literally true of the ethnic people of Israel. “They will reign upon the earth.” “Then the sovereignty, the dominion and the greatness of all the kingdoms under the whole heaven will be given to the people who are holy set apart to the Most High; His kingdom will be an everlasting kingdom, and all the dominions will serve and obey Him.” –Daniel 7:27 This Daniel text refers specifically to the set apart righteous people of ethnic Israel. However, once again, the midrash can indicate a remez (hint) of the metaphorical use of these terms to refer to the righteous among the nations. This does not however cancel out the p’shat (contextual literal meaning). The text uses the future tense, “will” meaning that this will take place at a later date. Some suggest that this reign is a metaphorical reign and that in Messiah believers already reign in His now and not yet fully complete Kingdom. From a Hebrew perspective it is nonsensical to separate the unity of physical and spiritual kingdom with respect to this verse. Therefore the most plausible interpretation seems to be that of the future reign/rule of believers which is also alluded to in Rev 20:4. As an Ecclesia it seems clear to me that we are not presently reigning on the earth. Notice that the text says, “Reign upon the earth.” We do not lord our reign over others, the scripture does not say, “Reign over the earth’s peoples.” To the contrary, we will reign in the sense that Adam, the first man, reigned on earth prior to the fall, as caretakers of a new creation, a new heaven and a new earth. We are being returned to HaShem and will become stewards of a new Eden. Let’s put aside all our Greco-Roman notions of oppressive rule and control, that have been perpetuated by a false Church hierarchy, and instead admit that there is One Who reigns and that we are His children. Let’s not adopt a false premise based on an unsubstantiated rule, rather let’s look forward to a time when in Messiah we will be made caretakers, reigning together. 11 Then I looked, and I heard the voice of many messengers around the throne and the living creatures and the elders; and the number of them was myriads of myriads, and thousands of thousands, 12 saying with a loud voice, “Worthy is the Lamb that was slain to receive power and riches and wisdom and might and honour and glory and blessing.” The number of angelic messengers is meant to be understood as conveying the presence of the entire heavenly host. We now see all present unified in praise and acknowledging the power and authority that HaShem has given to the Lamb. We see that G-d, Who has held these attributes from time immemorial now grants them to His Son Yeshua. There are seven in all: 1.) Power 2.) Riches 3.) Wisdom 4.) Might 5.) Honour 6.) Glory 7.) Blessing. These seven convey the perfect nature of the lamb and His intrinsic connection with The Father and the Spirit. 13 And every created thing which is in heaven and on the earth and under the earth and on the sea, and all things in them, I heard saying, “To Him who sits on the throne, and to the Lamb, be blessing and honour and glory and dominion forever and ever.” Just as the call for a worthy One went out to all of creation, so now all of creation responds in praise and worship to G-d the Father Who sits on the throne and to the Lamb, the worthy one. In this case the text infers that all creation (including the enemies of Messiah) are confessing, “To Him who sits on the throne, and to the Lamb, be blessing and honour and glory and dominion forever and ever.” ”For this reason also, G-d highly exalted Him, and bestowed on Him the name which is above every name, 10 so that at the name of Yeshua (Jesus) every knee will bow (Isaiah 45:23), of those who are in heaven and on earth and under the earth, 11 and that every tongue will confess that Yeshua Mashiyach (Jesus Christ) is L-rd, to the glory of G-d the Father.” –Philippians 2:9-11 Every creature will acknowledge Him (Philippians 2:9-20; Colossians 1:20) but the enemies of Messiah will not enjoy the benefits of His reign (Revelation 20:11-15; James 2:19). 14 And the four living creatures kept saying, “Amen.” And the elders fell down and worshiped. Now that all creation has been represented, the four living creatures, the Cherubim of the Holy of Holies, guardians of the ark of the covenant, these four who have observed Messiah Yeshua from before the foundations of the earth, now give their agreement and acknowledge His eternal nature and unity with the Father. The Amen: The Hebrew word, “Amein” shares the same Hebrew root as emunah (faith) and is also connected with the word emet meaning “truth.” The meaning it expresses is of established trust, acceptance, and agreement. Many translate it, “So be it”, or, “So say we all”. A late second-century teacher in the Talmud takes the initial letters of amen to represent, “el melekh neeman”, (G-d, Faithful King.) This reflects Yeshua’s descriptions of Himself in Revelation 1:5, 3:7. A later Jewish commentator of the siddur (prayer book) interprets the initial letters homiletically as, “ani moser nafshi,” (I offer up myself as a sacrifice). A clearer description of the life of Yeshua we could not find. “Because he who is blessed in the earth Will be blessed by the G-d of Amein (truth); And he who swears in the earth Will swear by the G-d of Amein (truth);; Because the former troubles are forgotten, And because they are hidden from My sight! –Yishaiyahu/Isaiah 65:16 Yeshua is the faithful (emunah) witness to the truth (emet), the agreement (Amen) with HaShem (Rev 1:6) In conclusion to this wonderful event the elders who represent the heavenly priesthood, fall down at the feet of the One Who is on the throne and of His Son, the Great High Priest, and worship. © 2015 Yaakov Brown Waking is a response to the presence of light and sleeping is the act of escaping from the absence of it. An examination of Revelation 3
Introduction: As the letters continue, the familiar refrain forms a rhythm for the listener, “I know your deeds”. The only exceptions have been Smyrna (mourning), “I know your afflictions” and Pergamum (Pride), “I know where you dwell”. These exceptions tell us two things: first, in affliction we simply trust in G-d out of an inability to act, second, where we dwell doesn’t have to affect who we are. In all other cases our actions, be they right or wrong, are an indication of the focus of our core being. Hence, Yeshua doesn’t say, “I know your thoughts” or, “I know your plans” rather He says, “I know your deeds”, because our deeds are either the result of our own thoughts and plans or they’re a result of His thoughts and plans at work in us. The Messiah continues to name that aspect of His character which is most relevant to the body of believers in question, He continues to reflect the issues associated with the names of the assemblies back to them. In the mirror of His truth the darkness is illuminated and shown for what it really is. Yeshua speaks warning, not with the intention of destruction but with the hope of reconciliation. He disciplines those He loves, the wrath of G-d is born in the soil of love. These last three letters follow the odour of sin (Thyatira) with the façade (Sardis) of self-deception, then through love offer an opportunity for faithfulness (Philadelphia) prior to the coming judgement (Laodicea): 1.) Thyatira, “Odour” (Consequence of Sin) 2.) Sardis, “Deep orange/red” semi-precious stone used in making jewellery (façade) 3.) Philadelphia, “Brotherly love” (love & Faithfulness) 4.) Laodicea, “People under Judgement” (Judgement) The one who has ears to hear will be clothed in white, named with belonging and given a seat beside the King. The Text Revelation 3: 3:1 “To the messenger of the assembly in Sardis (façade) write: He who holds the sevenfold Spirit of G-d and the seven stars, says this: Sardis derives its name from the Greek for a reddish semi-precious stone used in costume jewellery. The symbolic meaning presents a façade, the illusion of costly beauty. It was the capital of the ancient kingdom of Lydia and a city of great wealth. Yeshua names Himself as, “He who holds the sevenfold (Holy) Spirit of G-d,” an allusion to the fact that the Ruach Ha-Kodesh is imparted by the Father and the Son in order to bring glory to the testimony of the Son and in turn to The Father. He also names Himself as, “the one who holds the seven stars,” that is, the messengers of the assemblies. The messengers and the message they bring are secure and unwavering, maintained in the right hand of Yeshua’s strength. ‘I know your deeds, and that you have a reputation for being alive, but you are dead. The symbolism is rich, just as the name of the city itself denotes a pretence, so too the illusion of wealth and prosperity cover the spiritual sickness beneath. The makeup is covering up the signs of a life threatening condition. This can be seen in our own lives when we take on the false theological doctrines of prosperity teachers and claim absolute authority over healing based on the magical use of communion. These are pretence and are soon exposed by the reality of poverty and sickness. Many religious people give generously to charities and advocate for social justice groups, but beneath the façade are the dark motives of acclaim and false humility. We have foolishly elected to believe that we are rich because we are deserving and so G-d has blessed us, when in fact we are the poorest of people, temporarily satisfied by an illusion. A reputation is formed before an audience of human beings, but G-d sees the intent of the core being. As a community of believers we can’t hide our motivations from HaShem. 2 Wake up and stay awake, strengthen and turn with resolve toward the remnants of your faith, which were about to die; for I have not found your deeds full in the sight of My G-d. Waking is a response to the presence of light and sleeping is the act of escaping from the absence of it. This exhortation is familiar to ethnic Israel, the prophet Isaiah reminds her of the future hope of the resurrection with the same words. This warning is just that, a warning intended to inspire repentance. “Your dead will live; Their corpses will rise. You who lie in the dust, awake and shout for joy, For your dew is as the dew of the dawn, And the earth will give birth to the departed spirits.” –Yishaiyahu/Isaiah 26:19 When bright light—in this case Yeshua, The Light of the Universe—shines on the closed eyes of a sleeping person they can’t help but wake up: the question is, will a person choose to stay awake? In order to stay awake, a person prone to sleep must act, by acting the heart is stirred and the day is used for good purpose. The congregation of Sardis has slept too long, so much so that only a small remnant of true faith is available to them. Therefore Yeshua exhorts them to wake, stay awake and act in righteousness to dissolve their spiritual façade in the strength of the living Word. ”Do not participate in the unfruitful deeds of darkness, but instead expose them; 12 for it is disgraceful even to speak of the things which are done by them in secret. 13 But all things become visible when they are exposed by the light, for everything that becomes visible is light. 14 For this reason it says, “Awake, sleeper, And arise from the dead, And Messiah will shine on you.” (Isaiah 60:1) “Arise, shine; for your light has come, And the glory of HaShem has risen upon you.” –Yishaiyahu/Isaiah 60:1 15 Therefore be careful how you walk, not as unwise men but as wise,16 making the most of your time, because the days are evil. 17 So then do not be foolish, but understand what the will of the Lord is.” –Ephesians 5:11-18 Notice that Yeshua is compared to YHVH by Shaul/Paul, the writer of the letter to the Ephesians. I have not found your deeds full in the sight of My G-d. Deeds that are not full are empty. 3 So remember (zakhor) what you have received and heard; and keep it, and return (tishuvah). Therefore if you do not wake up and stay awake, I will come like a thief, and you will not know at what hour I will come to you. When we take time to remember (zakhor) what G-d has done, we become aware of what He is doing and find hope in what He has promised He will do. In this case that hope is in the resurrection and the Olam Habah (World to come). Yeshua repeats the phrase, “wake up and stay awake,” emphasising the immediacy of the situation. This is compounded by the phrasing, “I will come like a thief” which draws on the imagery of His second coming (Mtt 24:42-50; Lk 12:39-46; 1 Th 5:2-8; 2 Peter 3:8-13—Day of the L-rd), but here denotes a temporal judgement that will take place prior to the final judgement unless the assembly in Sardis repents. 4 But you have a few people in Sardis (façade) who have not soiled their garments (are authentic); and they will (future tense) walk with Me in white, for they are deserving. Yeshua never makes a blanket judgement. Like the Father, He is just and rewards all according to their deeds. There are those in Sardis who have not dirtied the garments of their good deeds with the pretence of prosperity and false humility, these few are promised that they will continue walking with Messiah in the white garments of their righteous actions. They have been redeemed by Yeshua and as a result they act out of love by doing what is right before G-d. This is the counterpoint to the empty deeds of their pairs. The deeds of the righteous are full in the sight of G-d. White clothes are used throughout the Scriptures as a symbol for the righteous deeds of the people of G-d (Rev 3:18, 4:4, 6:11, 7:9-14, 16:15, 19:8-14; Isaiah 61:10; Eph 2:10). These white garments (deeds motivated by Messiah in us) are contrasted against the, “filthy rags” (the appearance of good deeds) described in Isaiah 64:5 (6). “For all of us have become like one who is unclean, And all our righteous deeds are like used menstrual rags; And all of us wither like leaves, And our perversity, like the wind, takes us away.” –Yishaiyahu/Isaiah 64:6 5 He who overcomes (in Me) will be clothed in white garments; and it’s not at all possible for Me to blot out his name from the book of life, and I will confess his name before My Father and before His angels/messengers. 6 He who has an ear, let him hear what the Spirit says to the assemblies.’ It’s essential to a holistic understanding of the Scriptures that we read, “The person who overcomes” as, “The person who overcomes in Messiah”. As a result of this illuminated understanding we’re able to better understand what follows, that is, that the white clothing (good deeds) are a result of our having overcome in Messiah. The clothing is not a reward, rather it is the appropriate attire for those who belong to the culture of the Kingdom. The book of life is referred to in Exodus 32:32-33; Psalm 69:28 and Daniel 12:1. It is not the one who does good deeds who is securely etched into the book of life, rather it is the one who has overcome in Messiah. This same person will be announced before the Father and His messengers, celebrated before the community of G-d like a Jewish boy at His Bar Mitzvah. (Mtt 10:32-33; Luke 12:8-9; John 10:3) Therefore, in much the same way that it is impossible for G-d to sin—because it goes against His character—it is also impossible for those who have overcome in Messiah to be blotted out of a book in which their names are written in Messiah’s eternal blood. 7 “And to the messenger of the assembly in Philadelphia (Brotherly love & Faithfulness) write: The holy One (Ha-Kadosh), Who is true, Who has the key of David, Who opens and no one will shut, and Who shuts and no one opens, says this: Philadelphia, the city of brotherly love has a faithful assembly of Messiah followers and is unique among the seven assemblies because this congregation receives only praise from Yeshua. “The Holy One”, Ha-Kadosh in Hebrew, is a term that refers to G-d Himself. The Talmud and prayer book (siddur) refer to G-d in this way, as do a number of other prominent Jewish historical writings. It is common in Judaism to refer to G-d as, “Ha-kadosh, barukh hu” (The Holy One blessed is He). Acts 6:10 uses this phrase to designate G-d the Father, here however the phrase is used by Yeshua to describe Himself, there is therefore no need to add the, “blessed is he” because G-d with us need not call Himself blessed. “Who is true” The Scriptures also refer to G-d as the G-d of truth (Psalm 31:5; Isaiah 65:16; Romans 1:25; 3:7). Here Yeshua uses this phrase to name Himself. This also relates to Rev 1:5, which describes Yeshua as the faithful witness. “Who has the key of David, Who opens and no one will shut and Who shuts and no one opens” Yeshua is quoting Yishaiyahu/Isaiah the prophet, who prophesied some 600 years prior to the recording of the Revelation: Eliyakim (G-d Who rises) the son of Hilkiyah (A part of YHVH), is given the key to the house of David (Beloved): “Then it will come about in that day, That I will summon My servant Elyakim (G-d Who rises) the son of Hilkiyah (A part of YHVH), 21 And I will clothe him with your tunic And tie your sash securely about him. I will entrust him with your authority, And he will become a father to the inhabitants of Jerusalem (Flood of Peace) and to the house of Judah (Praise). 22 “Then I will set the key of the house of David (Beloved) on his shoulder, When he opens no one will shut, When he shuts no one will open.” –Yishaiyahu/Isaiah 22:20-22 Isaiah is speaking of the kingdom and authority of David being taken back from an illegitimate ruler and given to Elyakim (G-d Who rises), whose name reflects the nature of the Messiah King Who will reign over Judah, Israel and the nations. Therefore, “The key of David” is the key that unlocks all earthly authority. It is the key of the beloved of G-d, Yeshua the rightful King of Israel. The opening and shutting is under the immutable governance of the One Who holds the key of David. This means that the open and shut doors are a matter of firm resolve on the part of the Messiah, within the plans of the Father G-d. 8 ‘I know your deeds. Behold, I have put before you an open door which no one can shut, because you have little strength, and have kept My word, and have not denied My name. 9 Behold, I will cause those of the synagogue of Satan, who say that they are Jews and are not, but lie—I will make them come and bow down at your feet, and make them know that I have loved you. As in the other letters the deeds of the community are acknowledged. In this case they’re deeds of righteousness performed in spite of affliction and limited resources. Yeshua affirms the unchangeable future hope that He has laid out before them, an open door to the Olam Habah that no one can shut. The phrase, “you have little strength” could be read, “you have little wealth”. Though they were weak in worldly wealth they were strong in the Word and the Name of Yeshua. Yeshua also promises imminent judgement against those Gentiles who have lied about being Jews and are teaching false doctrine and persecuting the assembly of believers in Philadelphia. The good news is that the judgement will bring about repentance on their part and that the final outcome will be that they submit to the authority (Key of David) of those who are following Messiah diligently. This is reminiscent of the prophetic words of the Tanakh regarding the humbling of the nations before ethnic Israel: “The sons of those who afflicted you will come bowing to you, And all those who despised you will bow themselves at the soles of your feet; And they will call you the city of HaShem, The Zion of the Holy One of Israel.” –Yishaiyahu/Isaiah 60:14 (See also: Isaiah 45:14, 49:23, 60:14 and Ezekiel 36:23, 37:28). It’s possible that the assembly of Philadelphia had a large number of ethnic Jewish members who would receive the repentance of those Gentiles who had lied about being Jewish and had participated in the assembly of Satan. This acknowledges the legitimate role of ethnic Jewish Messianic believers as guides and older brothers to their Gentile counterparts. 10 Because you have kept the word of My perseverance, I also will keep my eye on you and guard you from the hour of trial, that hour which is about to come upon the whole world, to test those who dwell on the earth. 11 I am coming quickly; hold fast what you have, so that no one will take your crown. “The time of trial” which is coming on the world is spoken of in the Tanakh: “Now at that time Michael, the great prince who stands guard over the sons of your people, will arise. And there will be a time of distress such as never occurred since there was a nation until that time; and at that time your people, everyone who is found written in the book, will be rescued.” –Daniel 12:1 The phrase, “keep you from the hour of trial” is best rendered, “I also will keep my eye on you and guard you from the hour of trial” meaning that those being kept are being shielded/rescued from the trial that the people of the earth will undergo (9:4) and will be warned to flee the impending judgement (18:4). “Come upon the whole world”: In this context the equivalent Hebrew phrase, “Yoshvei ha-aretz” is understood to reflect the meaning of Isaiah 26:18 which means all human beings except those who are devoted to G-d. In other words, those who follow the beast/Satan (13:3, 8) and have refused to return to G-d. This means that the pagan world will be put through trial by experiencing G-d’s judgement upon the earth (Chapters 6-18). Some will respond to the trial by repenting (11:13), which is the desire of HaShem (1 Peter 3:9); but many will not (9:20-21; 16:8-11, 21). “I am coming without delay” seems to indicate the immediate judgement of the assembly of Satan. The crown is a competitors laurel given to participants of the Roman games. Here it symbolizes a believer’s commitment to completing the race (2 Timothy 4:7). 12 He who overcomes (in me), I will make him a pillar in the temple of My G-d, and he will never leave it again; The obvious parallel to the pillars of Solomon’s temple is full of rich meaning for the believer of Philadelphia. This is a promise of eternal glory and established strength in Yeshua. This everlasting spiritual strength is the counterpoint to the weakness in earthly wealth which is temporary. “He set up the pillars at the porch of the nave; and he set up the right pillar and named it Yachin (He will establish), and he set up the left pillar and named it Boaz (In him is strength).” –1 Kings 7:21 The pillars of Solomon’s temple were fashioned from bronze by Huram Abi (faithful Witness of My Father), an obvious allusion to Yeshua, Who is named the, “faithful witness” in revelation 1:5. ”Huram Abi (faithful Witness of My Father), fashioned the two pillars of bronze; eighteen cubits was the height of one pillar, and a line of twelve cubits measured the circumference of both.” –1 Kings 7:15 This is a wonderful allegory for our relationship in Messiah, like Hiram Abi it is Yeshua the faithful witness of our Father G-d, Who has fashioned us to be pillars in His Father’s House. The bronze pillars seen here as the righteous children of G-d are also linked to the feet of bronze as from a furnace, belonging to Messiah, as described in Revelation 1:15; 2:18. We are the functioning body of Messiah on earth (Hence feet), tested by fire and proven as bronze pillars. “You also, as living stones, are being built up as a spiritual house for a holy priesthood, to offer up spiritual sacrifices acceptable to G-d through Yeshua our Mashiyach.” –1 Peter 2:5 and I will write on him the name of My G-d, and the name of the city of My G-d, the new Jerusalem (flood of peace), which comes down out of the heavens (Third heaven outside of time and space) from My G-d, and My new name. 13 He who has an ear, let him hear what the Spirit says to the assemblies.’ The New Yerushalayim (Downpour of Peace) will descend from the third heaven outside of time and space and will be presented with its inhabitants as the bride of Messiah (Rev 21:2). G-d Himself will be the temple and light of the city and believers will be its pillars. The names we bear indicate who we belong to. In the Torah G-d placed His name on the ethnic people of Israel, commanding Aaron the High Priest to bless them (Numbers 6:24-27). Those who are faithful to Messiah Yeshua will bear the Name of G-d (Rev 22:4) and the Name of the Messiah (Rev 14:1), including Yeshua’s own new Name (Rev 2:17, 19:12). In opposition to this the followers of the Beast will bear His Name (Rev 13:17), indicating that they belong to the Evil One. On his forehead the High Priest of Israel would wear a gold plate that read, “Kadosh”, Holy. This represents the fact that both the Priest and the people of Israel are “Kadosh lecha HaShem”, Holy unto G-d”. This is true of all who admit their guilt before G-d and accept Messiah’s saving sacrifice. He has become our Great High Priest, we belong to Him and bear His name. He is our G-d, not because He belongs to us but because we belong to Him. 1.) The Name of My G-d: we belong to the Father 2.) The Name of the City of My G-d: we are citizens of the New Jerusalem 3.) My New Name: we belong to Messiah and His illuminated identity 14 “To the messenger of the assembly in Laodicea (People under Judgement) write: The Amen, the faithful and true Witness, the Beginning of the creation of G-d, says this: The congregation of Laodicea are a people under judgement. In contrast to Philadelphia who received only praise, Laodicea receives only rebuke. Rav Shaul/Paul the apostle worked hard for the assembly of Laodicea (Colossians 2:1, 4:13) and considered them brethren, writing them a letter (Colossians 4:15-16). It is interesting to note that we have no copies of this lost letter, perhaps an indication of how little respect it was given. The letters written by Shaul to the other congregations were carefully copied and distributed by the early Ecclesia. Laodicea’s Pauline letter stands in stark contrast. The Amen: The Hebrew word, “Amein” shares the same Hebrew root as emunah (faith) and is also connected with the word emet meaning “truth.” The meaning it expresses is of established trust, acceptance, and agreement. Many translate it, “So be it”, or, “So say we all”. Amen is found in a number of different contexts in the Hebrew Bible (Numbers 5: 22; Deuteronomy 27: 15; 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26; I Kings I: 36; Isaiah 65: 16; Jeremiah II: 5; 28: 6; I Chronicles 16: 36; Nehemiah 5: 13; 8: 6; Psalms 41: 14; 72: 19; 89: 52; 106: 48). A late second-century teacher in the Talmud takes the initial letters of amen to represent, “el melekh neeman”, (G-d, Faithful King.) This reflects Yeshua’s descriptions of Himself in Revelation 1:5, 3:7. A later Jewish commentator of the siddur (prayer book) interprets the initial letters homiletically as, “ani moser nafshi,” (I offer up myself as a sacrifice). A clearer description of the life of Yeshua we could not find. “Because he who is blessed in the earth Will be blessed by the G-d of Amein (truth); And he who swears in the earth Will swear by the G-d of Amein (truth);; Because the former troubles are forgotten, And because they are hidden from My sight! –Yishaiyahu/Isaiah 65:16 Yeshua is the faithful (emunah) witness to the truth (emet), the agreement (Amen) with HaShem (Rev 1:6) The faithful and true Witness: Revelation 1:5 The Beginning of the creation of G-d: The Greek archay, “ruler, beginning” is similar to the Hebrew, Rosh, “Head, First” which affirms Yeshua’s role as the D’var (Word) of John 1:1. This title Names Messiah Yeshua as the uncreated Son of G-d Who was in the beginning with G-d and Who is G-d with us. Yeshua is both the author and ruler of creation, the Word essence of the Father. Therefore to the Laodiceans Yeshua is the: 1.) Amen: He agrees with G-d that their spiritual condition is shameful 2.) Faithful and true witness: His testimony concerning them cannot be refuted 3.) The Beginning and the Ruler of G-d’s creation: Able to bring judgement against them if they don’t return to G-d 15 ‘I know your deeds, that you are neither cold nor hot; I wish that you were cold or hot. 16 So because you are lukewarm, and neither hot nor cold, I will vomit you out of My mouth. First we note that neither hot nor cold are bad things. Yeshua wishes that the Laodiceans were either hot or cold, Yeshua would never wish someone to be cold toward G-d in a faith sense, and therefore this cannot refer to the fire of those with zeal and the coolness of those without it. Second, there were medicinal hot springs in nearby Hierapolis and fresh water tributaries in the surrounding area. This could indicate that Yeshua desires that the assembly of Laodicea provide healing to the spiritually sick and the life giving water of Yeshua to the spiritually thirsty. Third, the position between hot and cold is a place of compromise. Faith in Yeshua is marked by an uncompromising commitment to Him as King of the Universe. Therefore to be lukewarm is distasteful to Him. The Greek emeho means to, “vomit”. This is a fierce metaphor, there is no room for compromise in the assemblies of G-d. 17 Because you say, “I am rich, and have become wealthy, and have need of nothing,” and you do not know that you are wretched and miserable and poor and blind and naked, The purpose of Yeshua’s exhortation is repentance (18-20). The physical wealth and self-sufficiency of the Laodiceans is compounded by the spiritual beliefs they have adopted in light of what they see as prosperity. They claim to be spiritually rich, self-made and self-sufficient. Each of these beliefs stands in direct opposition to the Gospel of Messiah. ”Come now, you who say, “Today or tomorrow we will go to such and such a city, and spend a year there and engage in business and make a profit.”14 Yet you do not know what your life will be like tomorrow. You are just a vapour that appears for a little while and then vanishes away. 15Instead, you ought to say, “If the Lord wills, we will live and also do this or that.” 16 But as it is, you boast in your arrogance; all such boasting is evil.” –Yaakov/James 4:13-16 “And Ephraim said, “Surely I have become rich, I have found wealth for myself; In all my labours they will find in me No iniquity, which would be sin.” 9 But I have been HaShem your G-d since the land of Egypt; I will make you live in tents again, As in the days of the appointed festival.” –Hosea 12:9-10 The boasting of the self-made men of the Messianic Jewish Diaspora, is rebuked by Yaakov/James as a representation of their failure to trust in G-d’s provision. The result of Ephraim’s pride was that G-d returned him to desert wandering. From Yeshua’s perspective the Laodiceans are wretched rather than rich, miserable and poor rather than wealthy, and naked rather than in need of nothing. In fact they were in great spiritual need. Perhaps we are in the same position today? 18 I advise you to buy from Me gold refined by fire so that you may become rich, and white garments so that you may clothe yourself, and that the shame of your nakedness will not be revealed; and eye salve to anoint your eyes so that you may see. Yeshua is gentle here, He offers advice, instruction, rather than commanding the assembly. A righteous groom would never force Himself on his bride to be, the wedding chamber is sacred. Yeshua uses the term, “buy” as a means of countering the, “buying” power of the Laodiceans: He doesn’t intend to infer that the gifts of G-d can be purchased, on the contrary His point is, “You can’t buy these spiritual things with your worldly wealth” (Rev 22:17; Isaiah 55:1; Romans 3:24). “Hey! Everyone who thirsts, come to the waters; And you who have no money come, buy and eat. Come, buy wine and milk without money and without cost.” –Yishaiyahu/Isaiah 55:1 Laodicea was known for its prosperous trade guilds and had a famous medical college where, “Phrygian powder” was refined and used to make an eye salve. It also boasted an extensive textile industry. The Laodicean assembly boasted: 1.) I’m rich (from my own business dealings) 2.) I’m wealthy (from medicinal profiteering) 3.) I’m in need of nothing (I have all the modern clothing I could want) Yeshua says: 1.) You’re wretched (because you have trusted in your own ability) 2.) Miserable and poor (because your wealth is temporary) 3.) Blind and naked (because you have chosen not to see Me and have failed to clothe yourself with the righteous deeds of the saints) Yeshua offers a way of return (tishuvah): 1.) Buy from me (without money) Gold refined by fire (a metaphor for refining and purifying from sin, Proverbs 27:21). 2.) Eye salve that will heal your spiritual blindness 3.) White clothing (the righteous deeds of the faithful) 19 Those whom I love, I rebuke and discipline; therefore be zealous and return. Yeshua loves the errant Laodicean Ecclesia, His purpose is to discipline them and reconcile them to the Father. “Blessed is the man whom You chasten, O Hashem, And whom You teach out of Your law;” –Tehillim/Psalm 94:12 “I know, O HaShem, that Your judgments are righteous, And that in faithfulness You have afflicted me.” –Tehillim/Psalm 119:75 ”For those whom HaShem loves He disciplines, And He scourges every son whom He receives.” –Hebrews 12:6 20 Behold, I stand at the door and knock; if anyone hears My voice and opens the door, I will come in to him and will dine with him, and he with Me. In the context of this letter Yeshua is knocking at the door of the errant Laodicean believer. This is not intended as a general evangelistic invitation. Throughout the letters to the assemblies Yeshua has repeated the phrase, “He who has an ear, let him hear what the Spirit says to the assemblies.” Here he offers an opportunity to wayward believers to hear anew, He is calling out and knocking, but He will not force His way in. The door can be seen as a metaphor for the access point at the core of our being, Yeshua is standing in the midst of the assemblies but is calling on the individual members, the building blocks of the community of faith. He is presenting each one with an opportunity for revival. The dinning analogy is one of powerful importance to every culture. Food is the centre of family and community interaction and an opportunity for building intimate relationships. Food warms the body and fills it with fuel for life, it provides a foundation of physical contentment upon which we build lasting friendships. G-d is ever ready to receive repentant sinners: “Therefore say to them, ‘Thus says HaShem of heavens armies, “Return to Me,” declares HaShem of heavens armies, “that I may return to you,” says HaShem of heavens armies.” –Zechariah 1:3 21 He who overcomes (in Me), I will grant to him to sit down with Me on My throne, as I also overcame and sat down with My Father on His throne. 22 He who has an ear, let him hear what the Spirit says to the assemblies.’” Yeshua is the ultimate example for anyone who would overcome sin. It is only in Him that we are able to overcome, therefore we shouldn’t fret about how we will find the strength, because He is our strength. “But we do see Him who was made for a little while lower than the messengers, namely, Yeshua (Jesus), because of the suffering of death crowned with glory and honour, so that by the grace of G-d He might taste death for everyone.10 For it was fitting for Him, for whom are all things, and through whom are all things, in bringing many sons and daughters to glory, to perfect the author of their salvation through sufferings. 11 For both He who sanctifies and those who are sanctified are all from one Father; for which reason He is not ashamed to call them brothers and sisters.” –Hebrews 2:9-11 ”For we do not have a high priest who cannot sympathize with our weaknesses, but One who has been tempted in all things as we are, yet without sin. 16 Therefore let us draw near with confidence to the throne of grace, so that we may receive mercy and find grace to help in time of need.” –Hebrews 4:15-16 “That we may receive mercy and find grace to help in time of need”, refers not only to sickness and physical suffering but also in our struggle to resist sinful actions, we have need of grace and mercy in Messiah when we are faced with moral choices, when we are tempted or in disappear, depressed or feeling overwhelmed. Whatever our need may be, we’re able to receive mercy and find grace in Him at any time. Believers who overcome in Yeshua will actually sit with Him on His throne (Rev 20:4-6, 11; Matt 19:28), which He shares with G-d the Father. “For if we died with Him, we will also live with Him; 12 If we endure, we will also reign with Him; If we reject Him, He will also reject us; 13 If we are faithless, He remains faithful, for He cannot reject Himself.” –2 Timothy 2:11-13 © 2015 Yaakov Brown No one is as deaf as he who refuses to listen. An examination of Revelation chapter 2.
Introduction: In the first chapter of the Revelation of Yeshua, He manifests Himself in humanoid form and illuminates His character and intention through present and symbolic language. The letters to the various believing communities are each given a similar structure and form, with some slight differences regarding the messages to Laodicea, Smyrna and Philadelphia. The pattern of writing is as follows: 1.) An address to the, “Messenger/Angel” of the specific congregation. (Perhaps proof of a human messenger?) 2.) Yeshua names Himself (speaking of Himself in the third person, He uses the symbolic titles of the previous chapter in reverse order, beginning with the final title, “Who holds the seven stars in His right hand and walks among the seven menorot”). 3.) The congregation is praised for her virtues (except Laodicea). 4.) The congregation is warned to turn from its sinful practises (except Smyrna and Philadelphia). 5.) Yeshua promises good things to those in the congregation who are overcoming in Him. The rewards/blessings to come are related to the issues faced by each congregation, e.g. Pergamum must refuse food sacrificed to idols (2:14), their reward, “Hidden Manna” (2:17). 6.) Yeshua reminds His Ecclesia that only those who have ears to hear will hear (Shema: listen, perceive, understand, absorb, practise, take to heart), what the Spirit (Ruach) is saying to the communities of believers. Apart from being an exceptionally well ordered historical record and proof of Messiah’s gracious character, the rhythm of the letters affords us a foundation for our communications with other believers, both individually and corporately. Each of the letters is addressed to the angel/messenger for the purpose of being delivered to the community of believers in question. In addition, each of the community’s names have both historical and symbolic value: 1.) Ephesus, “Permitted” (Free will) 2.) Smyrna, “Myrrh” (Mourning) 3.) Pergamum, “High Tower” (Pride) 4.) Thyatira, “Odour” (Consequence of Sin) 5.) Sardis, “Deep orange/red” semi-precious stone used in making jewellery (façade) 6.) Philadelphia, “Brotherly love” (Faithful) 7.) Laodicea, “People under Judgement” (Judgement) It is no coincidence that each of the city’s names correspond to the issues and consequences alluded to in the letters pertaining to them. This gives us a strong remez (metaphorical) application to the Ecclesia (The entire body of believers). Each of the issues addressed to these seven communities is equally relevant today in our lives as both individuals and believing communities. The challenge of Messiah remains and the threat of the removal of His menorah from the midst of certain communities also remains: but so to do the promises of reward and overcoming in Him. The Text: Revelation #2: 2:1 “To the messenger of the assembly in Ephesus write: The One who holds the seven stars in His right hand, Who walks in the midst of the seven menorot, says: This message is dictated to Yochanan for the messenger to Ephesus, the city whose name means, “Permitted”. The purpose of a messenger is to deliver a message, therefore the letter is intended specifically for the believing congregation in the city of Ephesus. The Ephesian believers have not permitted false apostles to enter their midst, however, they have permitted themselves to forsake their first love. Ephesus, is the first/head of the communities, therefore the Messiah names Himself as the One Who is over all the communities, by identifying with the present Shekinah (feminine glory) and the oil of the Ruach Ha-Kodesh, seen symbolized by the menorot. He also presents Himself as the One Who holds the communities of believers securely in His safe right hand. Therefore He begins by saying, “I Am the One Who with The Father imparts the Ruach to you, I Am the One Who holds you securely in my right hand, See, I have engraved you on the palm of my hand (a reference to the crucifixion)”. –Yishaiyahu/Isaiah 49:16. 2 ‘I know your deeds and your toil and perseverance, and that you cannot tolerate evil men, and you put to the test those who call themselves apostles, and they are not, and you found them to be false; The Ephesians exhibit an ability to remain faithful to the ketvi (written word), testing those who are false and through the truth of the Instruction of G-d proving them to have evil intentions. They have been very careful not to tolerate evil people or permit them to remain within the Messianic community. This is to their credit. 3 and you have exhibited perseverance and have endured for My name’s sake (The name of both HaShem and Yeshua His Messiah), and have not grown weary. The community has stood up for both their belief in Yeshua as Messiah and for the G-d of Israel. It’s important to remember that both Jews and Christians were being persecuted at this point in Roman history. It is interesting to note that the community of believers in Ephesus have persevered and stood up for the Name of Messiah and that they have not grown weary. However, the following critique exposes something further, something that is extremely serious. 4 But I have this against you, that you have forsaken your first love (Greek: agape Hebrew: Ahavah).5 Therefore remember from where you have fallen and were driven off course, and return and act out the mitzvot (right actions) that you did from the first; What is, “First love”? The Greek, “Agape” is an all-encompassing altruistic love that touches on aspects of all the other Greek forms but is outside them, holding them together; all this is summed up in the Hebrew, “Ahavah” which denotes a connection to all forms of love but is primarily a composite of intentional commitment and authentic emotion. It is foolish to demand that the word must represent one element of its meaning over another, after all the Ephesians exhibit commitment and intentional devotion and yet have forsaken their first love. On the other hand, while they’re doing good things, they aren’t doing those things that give evidence of first love. Therefore, First Love is both desperate longing and intentional commitment, it is the first taste of the Messiah’s lips and the receiving of His wedding proposal, it is the complete awareness of our frailty and the freedom to accept His protection, and it is the humility of returning and the confession of guilt, the trust that opens the gift of salvation. First love is a person, His name is Yeshua. We have forsaken Yeshua, reasoning that doing for Him is more important than being with Him. “I have this against you, that in spite of all your efforts to refute evil, you haven’t bothered to take time to just sit with Me. Remember when we used to dance barefoot in the long grass and picnic on the beach away from the maddening crowed? Sit with me, return to me.” Yeshua reminds the Ephesians that they have allowed themselves to be driven off course. They have fallen from a great height to their own detriment. He implores them to remember Him and their First Love for Him unto the Father, and to simply return. We see in the actions of the Ephesian believers the same error that we ourselves perpetuate today. In our zeal for righteousness we leave behind the root of that same righteousness. Our good deeds must come from our First Love (Yeshua), they cannot come from our fallen need to prove ourselves righteous. Righteous acts done from a wrong motivation are like used tampons (menstrual cloths) Isaiah 64:6. Or else I am coming to you and will remove your menorah (sevenfold Temple lamp stand) out of its place—unless you return (to your first love). This is not a threat to the salvation of individuals within the Ephesian Ecclesia (or any other for that matter). What Yeshua is saying is that He will remove His present power and Shekinah k’vod (feminine glory), the corporate manifestation of the Ruach Ha-Kodesh, from the midst of the community of believers in Ephesus. To follow the symbolism we could say, “If the menorah is not attended to the lamps will burn out.” This corresponds to the Temple Menorah which was lit by the priests with oil supplied by the community, the light is born of fire and oil, cleansing and spirit. If the Menorah is not attended it will cease to provide light to the Temple, this happened during the reign of Antiochus Epiphanes, who desecrated the Temple leaving it pitch black. The same will be true of the Messianic community that turns from authentic Messiah ignited, Spirit filled faith. The alternative is simple, return, and the menorah’s light will remain. 6 Yet this you do have, that you hate the deeds of the Nicolaitans, which I also hate. The Nicolatians are thought to have been a libertine sect that taught there followers to sin that grace may abound. They compromised their faith by merging it with pagan forms of worship that included idolatry and sexual immorality. They may also have adopted aspects of the mystery religions of the period. Notice the use of the Greek, “miseho” meaning, “detest”. Evil actions are detestable to G-d. It is clear however that it is the evil actions that G-d detests and not the Nicolatians themselves. 7 He who has an ear, let him hear what the Spirit says to the believing communities. To the person who overcomes, I will give the right to eat of the Aytz Chayim (tree of life) which is in Gan-Eydan (Paradise) of G-d.’ The meaning of the phrase, “He who has an ear, let him hear what the Spirit says to the believing communities.” Is clear. These are the same words that Yeshua used during His earthly ministry. He often used the phrase, “Whoever has ears to hear, let them hear (Shema: take to heart, understand, implement etc.)” (Mark 4:9). This phrase followed the exposition of mashlim (parables) and was intended to denote the words of the prophet Isaiah: “They may be ever seeing but never perceiving, and ever hearing but never understanding; otherwise they might turn and be forgiven.” –Mark 4:12/Yishaiyahu/Isaiah 6:9-10 The famous idiom, “No one is blinder than he who refuses to see” is the perfect modern representation of this Hebrew idiom. The message of the Messiah is clear, He intends His letter to be understood, not by everyone in the community—for there are surely goats among the sheep—but by everyone who has been given the ability by Yeshua Himself to take the words to heart. This is seen in the context of Mark 4:9-12: Yeshua explains to His talmidim (disciples) that the secrets of the Kingdom have been given to them—that is those who have accepted Him as Messiah (therefore all believers). This is a preface for the Revelation of Yeshua, where He unveils the past, present and future to His Ecclesia (Worldwide community of believers). To all others the Revelation remains a difficult parable that is beyond the understanding of natural human intellect. The phrase, “to the person who overcomes” needs to be understood in reference to the story of Israel (ethnic) and his beginning as one who wrestled with G-d and man and overcame. Jacob’s name was changed from, “to follow, grasp at the heal” to Israel, “The one who overcomes in G-d”. Yeshua Himself gave Jacob his new name, He also gives every believer a new name, in that it is in Yeshua that we overcome in G-d. This is a better translation than, “to him who is victorious”, because it is not us but Messiah Who is the victor, we overcome through the victory won by Yeshua Himself. The reward is the counterpoint to the possible punishment. Where the punishment was the removal of the corporate Menorah, the reward is the assurance of the individual’s access to eternal life. Aytz Chayim (Tree of life) is a powerful Hebrew symbol that connects the creation and the Garden of Eden (Gen 2:9; 3:22, 24) to the present Gan-Eyden (Paradise: the separated part of Sheol set apart for the righteous, also known as the bosom of Avraham. Luke 16:19-31; Luke 23:43). It also connects the believer to the future unifying of Gan-Eyden (Paradise) and the Olam Haba (World to come), in that the Aytz Chayim (Tree of life) seems to act as a conduit between the temporal Gan-Eyden of Sheol and the eternal city which is outside of the universe in the third heaven awaiting the time of the end when eternity will consume time and the New Jerusalem will come down to engulf the righteous. It is interesting to note that modern Rabbinical Judaism refers to the Torah as, “Aytz Chayim” and that the prayers chanted in acknowledgement of this affirm the intrinsic connection between the Torah (Written Word) of HaShem and eternal life. 8 “And to the angel/messenger of the community of believers in Smyrna write: These are the words of The first and the last, Who was dead, and has come to life: Smyrna means, “Myrrh” a perfume used to dress the dead and a symbol of mourning. It is therefore poignant that Yeshua identifies Himself to the Ecclesia of Smyrna as The One Who was dead but is eternally alive. 9 ‘I know your afflictions and your poverty (but you are rich), The Suffering Messiah, Who from birth was marked by myrrh in anticipation of His sacrificial death, acknowledges the shared suffering of His people in Smyrna. He is present in their suffering, by His own admission He walks in the midst of the communities. He also illuminates the spiritual reality of their present/future glory in the Olam Haba (World to come), saying, “But you are rich!” And the blasphemy by those who call themselves Jews but are not, rather they are a gathering belonging to the Accuser (Satan). Like the false apostles—that is, people who were not apostles at all but proven to be liars—the people in question here are not Jews but Gentiles pretending to be Jews. They are a gathering (Greek: soonagogay, used to describe both a gathering of people and a building or meeting place, not necessarily a traditional Jewish Synagogue). These Gentiles were perhaps like the Judaizing Gentiles of Galatians 6:12-13, having taken on certain aspects of Judaism, claiming to be delivered by those practises but also failing to live devoted lives according to the Torah. They were probably subject to a false legalistic observance of the Torah like that refuted by Shaul/Paul the Apostle in 1 Corinthians 9:20. These Gentiles may have been responsible for drawing other Gentile Christians away from the freedom of the Gospel and into a pseudo-Messianic Synagogue version of faith that desecrated both Judaism and Christianity. I’m sad to say this very thing is happening in my own city today, where there are groups of Gentiles, who are so desperate to win their own salvation that they have begun to pretend to observe the Torah devotedly in order to show themselves superior to the so called apostate Church. These same Gentiles desperately seek out fictitious genealogical evidence for some sniff of a scrap of Jewish blood because they think that in doing so they will be more chosen than someone else. This is the very antithesis of the Gospel of Messiah, for it is “by grace you are saved through faith; and that not of yourselves: it is the gift of G-d: Not of works, lest anyone should boast”. –Ephesians 2:8-9 If this present situation weren’t so sad it would be hilarious. What irony, a Group of Gentiles claiming to be Jewish (but are not) and accusing other Gentile followers of Messiah of not being Jewish enough. The tragedy is that this type of thinking makes room for the lie of Suppersessionist/Replacement based theologies that these very same groups seek to refute. We should not steal from the Kingdom of G-d the beauty of the cultural worship of the Gentile nations, who through Yeshua have been set free to honour G-d in unique and powerful ways. Yeshua Himself reminds us that He has, “sheep from other sheep pens”. 10 Do not fear what you are about to suffer. Behold, the devil (Slanderer) is about to cast some of you into prison, so that you will be tested, and you will be tortured for ten days. Be faithful until death, and I will give you the crown of life. The Greek deeabolos, is used here rather than the title Satan. A demonic force can be a deeabolos but it cannot be a Satan. Therefore, while this title here refers to an aspect of Satan’s character, “slander”, it also infers that the deeabolos is being sent to instigate the persecution. We must keep in mind that Satan is not omnipresent, He can’t be everywhere at once. G-d is in control of this testing and has already assured its outcome outside of time. The ten days are both literal and symbolic; they represent the completion of the trial of this specific community and the limit set upon the time allowed for the enemy to touch the believers of Smyrna. This is similar to the account of Job in that G-d was in control of Satan’s participation from beginning to end. Smyrna is symbolic of death and mourning, here her faithfulness even unto death (temporary) is rewarded with a victor’s wreath of life (eternal). 11 He who has an ear, let him hear what the Spirit says to the assemblies. He who overcomes will not be hurt by the second death.’ Ears are designed to hear, however hearing (Shema) in the Hebrew mind must result in understanding and action. Therefore, everyone hears but some refuse to listen and still others refuse to act. The person who overcomes in Messiah will not be hurt by the second death (Myrrh). This makes two things clear, there is both a death and a life beyond this one. Only those who rely on Messiah Yeshua will overcome. 12 “And to the angel/messenger of the community of believers in Pergamum write: The One who has the sharp two-edged sword says this: Pergamum means, “High Tower”, symbolizing pride. In fact the city was built on a high hill, giving it wonderful views of the not so distant coastline. The sword is the word of G-d, able to divide soul and spirit. It is the word of G-d that will slice pride free from the believers of Pergamum. 13 ‘I know where you dwell, where Satan’s throne is; and you hold fast to My name, and did not deny My faith even in the days of Antipas, My witness, My faithful one, who was killed among you, where Satan dwells. Pergamum was a centre of emperor worship in the Roman province of Asia, therefore, given that the worship of the Roman emperor was tantamount to the worship of an antichrist, the city is rightly identified as the place, “Where Satan’s throne is”. The faith that the Pergamum believers have held on to is the faith that comes from Yeshua. They hold fast to all that Yeshua’s name means, “G-d is our salvation”, “G-d with us”, “King of kings” etc. Antipas, whose name means, “substitute father” may well have been a father in the faith to many of the believers in Pergamum. He is an example of one who suffered unto death and overcame. In Hebrew this is called, “al Kiddush HaShem”, for the sanctification of The Name. Less than 40 years later the same Roman government put 10 prominent Jewish leaders to death, among them were Gamliel II and the famous Talmudic Rebbe Akiva the convert. Not only is Satan’s throne there, He also spends much of His time there. This is because the focus of emperor worship is such that it sets itself up in direct opposition to Messiah. Satan longs to rule. 14 But I have a few things against you, because you have there some who hold the teaching of Balaam, who kept teaching Balak to put a stumbling block before the sons of Israel, to eat things sacrificed to idols and to commit acts of immorality. G-d wouldn’t allow Balaam to curse Israel (Num 22-24; ref. 2 Peter 2:15-16), however Balaam, having been afforded the opportunity to enter into relationship with HaShem, chose instead to placate the king of Moab by indirectly tempting Israel to engage in idolatry and sexual immorality with Moabite women (Num 25:1-3; 31:16). This text is not referring to the issue of eating meat, as addressed in 1 Corinthians 8:1-13, 10:21; rather, it refers to the act of participating in the pagan rituals of sacrifice to false gods and engaging in sexually immoral activity associated with these same deities. These acts are in direct opposition to the mitzvot/instructions given to Gentile believers by the Jewish Church fathers in Acts 15:28-29. 15 You also have some who in the same way hold the teaching of the Nicolaitans. The Nicolatians were a libertine sect that taught there followers to sin that grace may abound. 16 Therefore return; or else I am coming to you quickly (immediately), and I will make war against them with the sword of My mouth. The Greek, “takho” means immediate, without delay. Yeshua will not stand for this type of abomination within the believing community any more than HaSHem would stand for such actions in the community of ethnic Israel. Just as HaShem took immediate action, so too will Yeshua. He will rebuke the offenders using His word, bringing swift judgement against them. Yeshua’s word contains both warning and discipline, hope and destruction. This war of His word is being carried out against the Ecclesia in order to purify the soon to be bride of Messiah. 17 He who has an ear, let him hear what the Spirit says to the community of believers. To the person who overcomes, to him I will give some of the hidden manna, and I will give him a light/white stone, and a new name written on the stone which no one knows but he who receives it.’ Pergamum (Pride), has been rebuked and humbled by the word of Yeshua, the sword that divides the righteous from the unrighteous. The High Tower (Pergamum) of pride is now replaced with the promise of true heights of faith found in the third heaven outside of time. The High city of Pergamum (earthly temporary) may stand in its pride temporarily but the Olam Haba (World to come) awaits the people of G-d outside of time in the third heaven, the highest of heights. Hidden Manna: Manna, from the Hebrew Ma zay? (What is it?), is first referenced in Exodus 16:4, 15-31, 35 an is also referred to as the “bread from heaven”, Exodus 16:4; John 6:31-35. Messiah uses this image as a symbol of His own body. A portion of this manna was preserved in the Ark of the Covenant (Exodus 16:32-34; Hebrews 9:4). The Talmud claims that in the third heaven (outside of time and space), “mills grind manna for the tzidakim (righteous ones)” – Chagigah 12b. The Jewish apocalyptic writing of 2 Baruch 29:8 speaks of the Messianic age to come when, “the treasury of manna will again descend from on high, and those who live in that time will eat of it.” It is recorded that when the first Temple was destroyed, either Jeremiah (2 Maccabees 2:4-8) or an angel/messenger (2 Baruch 6:5-10) rescued the ark with its pot of manna, and both the ark and the manna are being kept for the days of the Messiah, when G-d’s people will eat manna once again. Yochanan relays the message of Messiah, which uses these traditional Jewish beliefs as a platform for showing that those who believe in Him will gain access to the, “Wedding Banquet of the Lamb” (19:19). The white stone, or stone of light relates to the use of stones as tickets of entry into the public events of the time. The message is one of admission, the believer is symbolically given a stone of light that bears either the Messiah’s unknown name of that of the believer and is an affirmation of the believer’s rightful entry into the Olam haba (World to come). This stone has been purchased on our behalf by the Messiah Yeshua. It is important to note that no one except the believer who receives it (and G-d), knows what is written on the stone. This infers that no one person can be certain of the salvation of another. 18 “And to the angel/messenger of the body of believers in Thyatira write: The Son of G-d, who has eyes like a flame of fire, and His feet are like burnished bronze, says this: Thyatira means, “Odour”. This title may have derived from the fact that the town was known for its many trade guilds, perhaps some of those trades involved tanning and meat culling, resulting in a pungent odour. Regardless, the symbolic meaning is clear, the odour of sin was present in Thyatira. Yeshua is Ha-Ben Elohim, the Son of G-d. The rightful King over all the earth. This also affirms the fact that Yeshua remains The Son of G-d even after His resurrection (Matthew 4:3). His eyes like flames of fire symbolize refining judgement, sacrifice, fore vision, penetrating vision and a unity with the Shekinah. His feet glowing like bronze in a furnace symbolize the refining strength of the spreading Gospel, feet firmly planted on earth but intrinsically connected to the wisdom and purity of the heavens through the One Messiah King. (Daniel 10:6) 19 ‘I know your deeds, and your love and faith and service and perseverance, and that your deeds of late are greater than at first. Unlike the Ecclesia of Ephesus, the believers of Thyatira have retained their first love and have surpassed it. 20 But I have this against you, that you tolerate the woman Jezebel, who calls herself a prophetess, There may well be a literal woman named Jezebel who fellowships among the believers and claims to be a prophetess (this is not the same as claiming to have the gift of prophecy, this claim is to the contrary a boast that equates the speaker with one of the prophets of the Tanakh. The irony here is that Yochanan, the writer of these words from Yeshua, is the true prophet of G-d in this situation). However, what is most likely is that the woman is being named after the Jezebel of the Tanakh who lead Ahab and Israel into idolatry and immorality and sought to eliminate completely the true worship of HaShem (1 Kings 16:30-33; 18:4, 13, 22; 2 Kings 9:22). Jezebel’s name means, “Chaste”, an ironic representation of the complete hypocrisy of the woman in question. And she teaches and leads My servants astray so that they commit acts of immorality and eat things sacrificed to idols. Like her namesake, this particular women is leading the Ecclesia into sexual immorality and idolatry. These are abhorrent to G-d. 21 I gave her time to return, and she does not want to turn away from her immorality. 22 Behold, I will throw her on a bed of sickness (Aramaic: arsa, Coffin), and those who commit adultery with her into great affliction, unless they turn away from her deeds. Yeshua has been gracious toward this woman, giving her time to turn back to Him, however, she has refused to do so and is therefore punished by sickness which will lead to death. The Aramaic text illuminates this meaning by using the word, “arsa” which means both bed and coffin. Those who have engaged in her teachings and have committed similar sins under her guidance are being given an opportunity to repent immediately and avoid the affliction promised to those who continue in their sin. 23 And I will kill her children with pestilence, and all the assemblies will know that I am He who searches the minds and hearts; and I will give to each one of you according to your deeds. Those given the opportunity to repent in the previous verses were believers who were swayed by Jezebel’s deception and drawn into her sin, where as those being called her, “children” are those who like her are instigators of the same deception, blood of her blood, both physically and metaphorically. Therefore, due to their wilful resistance toward G-d, they will suffer physical and spiritual death. The physical deaths of these wolves who have lived among the sheep, will act as a deterrent to others who would seek to harm the congregation. This is a show of G-d’s power like that of Acts 5, where Ananias and Sapphira are killed in the presence of the Holy Spirit as a show of the awesome holiness of G-d with us. 24 But I say to you, the rest who are in Thyatira, who do not hold this teaching, who have not known the deep things of Satan, as they call them—I place no other burden on you. 25 Nevertheless what you have, hold fast until I come. Those who have maintained their relationship with G-d in righteousness are asked only to continue in the same way. They haven’t sought to “know the deep secrets of Satan”, which is a reference to the mystery religions that claimed secret access to the mysteries of the universe through an intimate knowledge of the dark angel Satan. The irony here is that Yeshua is unveiling His mystery freely to all who would receive Him, Yeshua doesn’t require His followers to jump through hoops and perform foul rituals in order to know the truth, on the contrary, He reveals it freely to His bride as an engagement gift. This present Revelation utterly refutes the lies and so called mysteries of the evil one. 26 He who overcomes, and he who keeps My deeds until the end, to him I will give authority over the nations; 27 and he shall rule them with a rod of iron, as the vessels of the potter are broken to pieces, as I also have received authority from My Father; Yeshua says here that just as He has been given authority from the Father (as prophesied in Psalm 2, below), He will bestow ruling authority over the nations to His servants who overcome in Him. 2:1 Why do the nations rage, and the people ponder emptiness? 2 The kings of the earth set themselves, and the rulers take counsel together, against HaShem, and against his anointed (people), saying, 3 Let us break what binds them apart, and throw away their cords from us. 4 He that sits in the heavens shall laugh: HaShem derides them. 5 Then shall He speak unto them in his wrath, and agitate them inwardly because of His burning anger. 6 Yet have I set my king upon my holy hill of Zion. 7 I will declare the decree: HaShem has said unto me, “You are my Son; this day have I begotten you. 8 Ask of me, and I shall give you the nations for your inheritance, and the uttermost parts of the earth for your possession. 9 You shall break them with a rod of iron; You shall dash them in pieces like a potter's vessel. 10 Be wise now therefore, O you kings: be instructed, you judges of the earth. 11 Serve HaShem with fear (Awe), and rejoice with trembling. 12 Kiss the Son, lest he be angry, and you perish from the way, when his wrath is kindled but a little. Blessed are all they that put their trust in Him. –Tehillim/Psalm 2 28 and I will give him the morning star. Yeshua offers the, “Morning Star” to those who overcome in Him. This is literally Venus, the brightest star in the morning sky, and is symbolic of the Messiah. Ironically it was Balaam who prophesied, “A star shall step forth from Jacob” (Numbers 24:17). This same phrase is used to refer to Messiah Yeshua in Revelation 22:16 29 He who has an ear, let him hear what the Spirit says to the Ecclesia (all believers).’ As this chapter ends we are faced with the same choice, will we receive belief or embrace unbelief? Will we allow our Groom to unveil us, or will we demand a different suitor? No one is as deaf as he who refuses to listen. © 2015 Yaakov Brown |
Yaakov BrownFounder of the Beth Melekh International Messiah Following Jewish Community, Archives
February 2024
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