buylotrogold

The White Horse and Rider: My View (Rev.6 and 19) In Rev.6 we see a white horse going forth to lead to victory. Jesus was leading the Roman army against the enemies of His people, who are the church. The Jews would be crushed and hardship for all the land brought on by war would effect the world. But, the church would finally be presented as the Bride of Christ when He puts down the efforts of the Dragon, Satan, and his allies against the church, the people of God. PREFERRED METHOD OF INTERPRETATION:  I believe a proper interpretation of the book incorporates some of all these views.  In my estimation, the preterist view has the most merit for the following reasons:    * The book was written specifically to seven churches in Asia      (modern Turkey) - 1:4    * Its purpose was to uncover or reveal things which must shortly      come to pass - 1:1, 3; 22:6,10    * John was told, Do not seal the words of the prophecy of this      book, for the time is at hand - 22:10 I believe the book itself supports a date of 70 A.D., before the destruction of Jerusalem and during the reign of Vespasian.  This evidence includes the following:    * In 11:1-14 the temple, which was demolished in August of 70 A.D.,      is still standing.  Advocates of the late date naturally      understand this passage in a strictly figurative sense.  While      somewhat figurative, the allusion to the crucifixion of our Lord      (11:8) compel us to think of the historical Jerusalem (Philip      Schaff).    * In 17:9-11, we find mention of EIGHT kings .  If these kings      are emperors of Rome, then starting with Augustus the first FIVE      were:  Augustus, Tiberius, Caligula, Claudius and Nero (who died      June 9, 68 A.D.).  Nero's death left the empire in an uproar.      This may be the deadly wound in 13:3,12,14.  Three men (Galba,      Otho, and Vitellius) tried vainly to consolidate power over the      empire, but it was Vespasian who restored order in 70 A.D.  Thus,      the deadly wound was healed, and Vespasian would be the SIXTH       king (or the one is in 17:10).  This would make Titus the      SEVENTH emperor and Domitian the EIGHTH.    * Notice carefully, that in 17:8,11 John was told that the beast       is not .  It was , and is about to come (ASV), but at the time      the Revelation was being given, the beast IS NOT !  If we      understand (as I do) that the beast represents imperial Rome as      personified in its emperors Nero and Domitian, then Revelation      could NOT have been written during the reigns of either Nero or      Domitian!    * The condition of persecution that had been experienced already by      those in the book are similar to that mentioned by Peter.  He      wrote to the Christians in Asia Minor also, just a few years      before (cf. 1Pe 1:1).  They were undergoing persecution similar      to that described in Re 2 & 3 (cf. 1Pe 1:6; 4:12; 5:9); i.e.,      persecution by the Jews with the help of Roman authorities,      something that had been going on since the days of Paul's first      missionary journey. Therefore I suggest that the internal evidence indicates that the Revelation was given during the reign of VESPASIAN, the SIXTH emperor, while the beast is not .  This would place the date of the book around the spring of 70 A.D. (as suggested by Philip Schaff, History Of The Church, Vol. I).  A date between the death of Nero in 68 A.D. and the fall of Jerusalem in 70 A.D. was also favored by F. J. A. Hort, J. B. Lightfoot, and B. F. Westcott (John A. T. Robinson, Redating The New Testament, p. 224). Referring to Philip Schaff, who at one time held the late date , I find his following quotation to be of interest:     The early date is best suited for the nature and _object_ of the    Apocalypse, and facilitates its historical understanding.  Christ    pointed in his eschatological discourses to the destruction of    Jerusalem and the preceding tribulation as the great crisis in    the history of the theocracy and the type of the judgment of the    world.  And there never was a more alarming state of society.     The horrors of the French Revolution were confined to one country,    but the tribulation of the six years preceding the destruction of    Jerusalem extended over the whole Roman empire and embraced wars    and rebellions, frequent and unusual conflagrations, earthquakes    and famines and plagues, and all sorts of public calamities and    miseries untold.  It seemed, indeed, that the world, shaken to its    very center, was coming to a close, and every Christian must have    felt that the prophecies of Christ were being fulfilled before his    eyes.     It was at this unique juncture in the history of mankind that St.    John, with the consuming fire in Rome and the infernal spectacle    of the Neronian persecution behind him, the terrors of the Jewish    war and the Roman interregnum around him, and the catastrophe of    Jerusalem and the Jewish theocracy before him, received those    wonderful visions of the impending conflicts and final triumphs    of the Christian church.  His was truly a book of the times and    for the times, and administered to the persecuted brethren the one    but all-sufficient consolation:  Maranatha!  Maranatha!                (History of The Christian Church, Vol. I, pp. 836-837) THE PURPOSE OF THE BOOK:  Its purpose is clearly stated at the beginning and end of the book (cf. 1:1,3; 22:10,16):          TO REVEAL THINGS WHICH MUST SHORTLY COME TO PASS In particular, it is a revelation from Christ Himself of the judgment to come upon those who were persecuting His people (cf. 6:9-11; 16:5-7). This judgment was directed especially toward two enemies:    * Babylon, the harlot (cf. 17:6; 18;20,24; 19:2) - Many think the      harlot is the city Rome, but I lean toward the view it was      Jerusalem.  If so, then Revelation describes the fulfillment of      Jesus' prophecy found in Mt 23:29-39; Lk 21:20-22.    * The beast which supported the harlot (cf. 17:7-13) - I take the      beast to be the Roman empire when led by her persecuting emperors      (e.g., Nero, Domitian), which at first supported the harlot in      her persecution of God's people, then turned on her (cf. the      destruction of Jerusalem, 70 A.D.). Again, I would suggest that the purpose of the book is to reveal how Christ was going to bring judgment on Jerusalem and Rome for rejecting God and persecuting His people.  This judgment occurred with the destruction of Jerusalem in the fall of 70 A.D., and with the final cessation of persecution by Rome in 313 A.D. when Constantine became an emperor supportive of Christianity.  As stated by Philip Schaff:     Undoubtedly he had in view primarily the overthrow of Jerusalem    and heathen Rome, the two great foes of Christianity at that time. In fulfilling this purpose, the book is designed to warn and comfort. For erring disciples, it is a book of warning ( repent or else, cf. 2:5,16).  For faithful disciples, it is a book of comfort ( blessed are those who overcome , cf. 1:3; 2:7; 3:21; 14:13; 22:14). KEY VERSE:  Revelation 17:14     These will make war with the Lamb, and the Lamb will overcome    them, for He is Lord of lords and King of kings; and those who    are with Him are called, chosen, and faithful. Seals Opened in Revelation In the interest of time and space I’m not going to do every seal here, but hit the high points. Second Seal: Revelation 6:3 – 4 3 When he opened the second seal, I heard the second living creature say, “Come!” 4 And out came another horse, bright red. Its rider was permitted to take peace from the earth, so that people should slay one another, and he was given a great sword Vespasian began to suppress the Jewish revolt away from Jerusalem and gradually worked his way to Jerusalem hoping to so thoroughly annihilate all resistance that when he got to Jerusalem the city would give up without a fight. In Galilee 100,000 Jews were killed or sold into slavery. He quickly rolled up Jewish resistance at Paraea, Samaria, Idumea, Gadara, Jericho and Emmaus. Josephus [_link_ to bio on Josephus] writes of the scene in Galilee: Galilee from end to end became a scene of fire and blood; from no misery, no calamity was it exempt…One could see the whole lake red [The Sea of Galilee-PT] with blood and covered with corpses, for not a man escaped. During the following days the district reeked with a dreadful stench and presented a spectacle equally horrible. The beaches were strewn with wrecks and swollen carcasses. [_link_ to the Complete Works of Josephus online.] The term slay one another appears to refer to places where factions of Jews often lead by groups of Zealots fought one another for various reasons, for example, if the Zealots weren’t satisfied the Jewish leaders were sufficiently opposed to the Romans. Third Seal: Romans 6:5 – 6 5 When he opened the third seal, I heard the third living creature say, “Come!” And I looked, and behold, a black horse! And its rider had a pair of scales in his hand. 6 And I heard what seemed to be a voice in the midst 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 wine!” Famine follows war as food becomes scarce in Judea. Russell writes that wheat and barley are at famine prices and the daily wage of a common laborer (a denarius) will buy only a single measure of wheat- less than a quart and would buy three times that in lesser grains. Josephus writes that many Jerusalem when it was under siege exchange all they owned for a single measure of wheat. As for the statement do not harm the oil and wine, Josephus wrote that, John of Gischala, one of the leaders of the rebellion drew the sacred wine and oil the priests used to pour on burnt offerings and distributed it among his close followers. Fourth seal: Revelation 6:7 – 8 7 When he opened the fourth seal, I heard the voice of the fourth living creature say, “Come!” 8 And I looked, and behold, a pale horse! And its rider’s name was Death, and Hades followed him. And they were given authority over a fourth of the earth, to kill with sword and with famine and with pestilence and by wild beasts of the earth. The fourth horseman of the Apocalypse, the pale rider, death is the inevitable result of war and starvation throughout the land and especially in the now besieged city of Jerusalem. Josephus provides the following figures from the Jewish war: 1,000,000 perished in the siege, 347,000 perished in other places. Of the remainder, 97,000 were carried into captivity and 11,000 starved through neglect or sullen refusal of food. It is probably impossible to really get accurate figures with calamities of this magnitude, but it does give you a sense of the scale of death associated with the war. Sixth seal: Revelation 6:12 – 17 12 When he opened the sixth seal, I looked, and behold, there was a great earthquake, and the sun became black as sackcloth, the full moon became like blood, 13 and the stars of the sky fell to the earth as the fig tree sheds its winter fruit when shaken by a gale. 14 The sky vanished like a scroll that is being rolled up, and every mountain and island was removed from its place. 15 Then the kings of the earth and the great ones and the generals and the rich and the powerful, and everyone, slave and free, hid themselves in the caves and among the rocks of the mountains, 16 calling to the mountains and rocks, “Fall on us and hide us from the face of him who is seated on the throne, and from the wrath of the Lamb, 17 for the great day of their wrath has come, and who can stand?” Russell points how closely Jesus prophecies from the Olivet Discourse resemble the sixth seal. There shall be earth quakes in various places (Luke 21:11; Matthew 24:7. Immediately after the tribulation of those days shall the sun be darkened and the moon shall not give her light and the stars shall fall from heaven and the powers of the heavens shall be shaken (Matthew 24:29). Then shall they begin to say to the mountains, fall on us and to the hills cover us (Luke 23:30). Again not the foretelling the physical destruction of the earth, but the end of the Jewish Age of Temple Worship and system of organizing their live and government around the Temple worship. Russell calls it the end of a grand providential epoch. Rome consolidated it authority over the nations of the Mediterranean world and the white horse represents that dominion and rule when the Romans show up to put down the Jewish revolt of 67 AD. The red horse represents the blood of the battles that ensued, the black horse represents the famine resulting from the aftermath of the Galilean countryside being devastated by war and resulting crop failure and/or the terrible hunger and starvation that took place in the city of Jerusalem during the 70 AD Roman siege and the pale horse the resulting death that took place in Galilee and Jerusalem. The close relationship with the Little Apocalypse of the Synoptics R H Charles (A Critical and Exegetical Commentary on the Revelation of St. John 2 vols..  Vol..I. p.158 quoted by Chilton ibid. p.182) has pointed out the correspondence between the six seals of this chapter and the events of the Little Apocalypse recorded in the Synoptic Gospels.  This clearly has important implications concerning the occasion of the judgments of the horsemen.  The correspondence will be clearly seen from what follows. Revelation 6 Matthew 24 1.      War (v. 1-2)                                                            1. Wars (v.6) 2.      International strife (v. 3-4)                                        2. International strife (v. 7a) 3.      Famine (v. 5-6)                                                       3. Famines (v.7b) 4.      Pestilence (v. 7-8)                                                   4. Earthquakes (v.7c) 5.      Persecution (v. 9-11)                                               5. Persecutions (v. 9-13) 6.      Earthquake; De-creation (v.12-17)             6. De-creation (v. 15-31)             Mark 13 Luke 21             1. Wars (v. 7)                                                                1. Wars (v.9)             2. International strife (v. 8a)                                           2. International strife (v.10)             3. Earthquakes (v. 8b)                                                   3. Earthquakes (v.11a)             4. Famines (v. 8c)                                                          4. Plagues & famines (v.11b)             5. Persecutions (v. 11-13)                                             5. Persecution (v. 12-19)             6. De-creation (v.v. 14-27)                                            6. De-creation (v. 20-27) Chilton compliments Charles’ perceptiveness and those many commentators who have followed his lead.   But he expresses astonishment that ‘they should fail to see St. John’s purpose in presenting “the same material” as the Synoptic writers: to prophesy the events leading up to the destruction of Jerusalem.   And, while readily admitting that the Little Apocalypse  is a prophecy against Israel (see Matt.23:29-39; 24:1-2, 15-16, 34; Mark 13:2, 14, 30; Luke 21:5-6, 20-24, 32), few seem able to make the obvious connection:  The Big Apocalypse is a prophecy against Israel as well!”   This is obviously one of those “blind spots” that I have earlier referred to. The horsemen and horses The OT background to the scene of this chapter is Zechariah chapter 6.   There we have the four “winds” or “spirits” (=angels) which stand before the Lord of all the earth (v.5).  Clearly these angels control the course of history in terms of God’s sore judgments upon the land, even as do the “living creatures” of the Apocalypse.  If Habakkuk’s prayer is read in chapter 3 of that prophecy it will be seen to incorporate all the usual imagery used in both Old and new Testaments for the coming of the Lord in judgment. The opening of the first seal gives an invitation “come” by one of the four living creatures that surround the throne to the first rider on the white horse. Nearly all Dispensational writers see him as prefiguring the end time Antichrist.   Apart from the fact that it is entirely gratuitous to project this event into the far distant future when we have been warned by John that “the time is near”, there are certain features which persuade us that it is none other the conquering Christ who goes forth to obtain victories.   Note that he is already crowned before He goes forth.   This sits well with what we have been told in both Old and New Testaments concerning the elevation afforded Messiah following His resurrection, and agrees with what we see in other parts of this Book.   This is the word translated overcoming in the letters to the Churches in chapter 5:5 and 6:2 where it is rendered to conquer. Note also that he is armed with a bow, as He was when pictured by Habakkuk (Hab.3:9, 11).  Moreover He is mounted upon a white horse, as he is pictured in Rev.19, and He goes out conquering and to conquer His enemies.   So what has happened to the empire-wide peace - the Pax Romana?     The effects of the Jewish War and the death of Nero shattered that.   One must read Josephus’ works to gain an idea of the horrifying situation and events of those years, and see how closely it all resembles the apocalyptic scenes described in the Book of Revelation.    It should be noted, though, that whereas in chapter 6 he goes out to visit judgment upon his enemies, apostate Israel, in chapter nineteen there is a sword proceeding from His mouth.     This latter indicates conquest by the WORD among all nations, after His work of destruction has been completed. Most commentators see the connection between the second rider on a red horse, signifying bloodshed, and the following black horse whose rider holds a pair of scales in his hand.   In whatever age conflict takes place, inevitably famine follows land-devastating war.   Likewise, it is widely recognized that it is the poor who suffer most.   There is a famine of staple food, but the luxuries remain in supply to those who can afford them.   As Chilton so aptly says, “This is God’s curse on men whenever they rebel: The land itself spews them out (Lev. 18:24-28; Isa.24).   The Curse devours productivity in every area, and the ungodly culture perishes through starvation, disease, and oppression (Deut.28:15-34).  This is how God controls the wicked: They must spend so much time just surviving that they are unable to exercise ungodly dominion over the earth.   In the long run, this is the history of every culture that departs from God’s Word (ibid. p. 190). The fourth horseman rides a chlorus horse.   Sickly green, unhealthy, the harbinger of death.   We can compare these judgments with those foreseen by Ezekiel (5:17 and 14:21).   They are familiar pictures of God’s judgments upon the ungodly. The Martyrs cry for vengeance and the “collapsing universe” “How long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth?” (Rev.6:10).  I hope that by now we are getting used to the idea that vengeance, judgment, retribution, and wrath are not inconsistent with our God during this “age of grace”.   The letters to the seven churches incorporated this feature, and we remember Paul’s use of the word anathema in the Galatian epistle and cf. II Tim:4:14. This vengeance, when it came would be complete, swift and terrible. It was necessary in the counsels of God, for it to be in the fullness of time.   These martyrs were, therefore, told that this vengeance awaited the full tally of the martyrs to be completed, and reminds us of the same principle God applied to the destruction of the Canaanite nations by Israel – it had to await the Amorites filling up the full measure of their iniquity (Gen.15:16). The collapsing universe (which was discussed  on p.5) of the sixth seal is identical language to that found in the Little Apocalypse of the Synoptic Gospels which clearly refers to the utter destruction of the nation of Israel and its dispersion throughout the Roman Empire. The Land and its people, we are told (Rev.6:16), are subject to the wrath of the Lamb which Paul told us was going to come upon them (I Thess.1:10) to the uttermost (I Thess.2:16), all of which was fulfilled in 70AD. The Word of God goes to War (19:11-16) We now come to the first of the final seven visions of the Book of Revelation.   The closing events of the drama of the destruction of the Harlot City and the establishment of the Bride City and their worldwide outcome are now portrayed before us. The rider on the white horse is identified as Christ in all the four major systems of interpretation of this Book.   His eyes, as in chapter 1, “are a flame of fire”.   His name is “Faithful and True.” Also as in chapter 1 “out of his mouth goes a sword”.   That with it “. . .He should smite the nations: and rule them with a rod of iron” reminding us of the promises in Psalms 2 and 110, and in Rev.12:5. We are told “. . .He treads the winepress of the wine of the fierce wrath of God” reminding us that it was this very act (see page 42 on Rev.14:20) which released unfettered the preaching of the Gospel throughout the world leading to the Christianising of the Empire, with its mixture of good and bad results. But this is not the “Parousia”  -  the second coming of our Lord Jesus Christ.   For His present warfare is in dissemination of the “Word of God”.   It is by this means that here He “slays” his enemies.             Your arrows are sharp in the heart of the king’s enemies (Psalm 45:5).             He has made my mouth like a sharp sword (Psalm 49:2).             I have hewn them in pieces by the prophets:             I have slain them by the words of my mouth (Hosea 6:5). Psalm 2 reminds us that God has set his King on the holy hill of Zion.  Ask of me, says the LORD, and I will give you the nations for your inheritance. You will rule (shepherd) them with a rod of iron. All kings must bow down and worship Him.   All nations must submit to Him; thus, all nations will be blessed.      This is his present programme - the evangelisation of all nations, and we, his Church are associated with Him in this glorious work – the armies that are in heaven…clothed in fine linen, white and clean.   As we have already seen, the Church, from God’s point of view, as shown by Paul and the writer to the Hebrews, and now John, are seen as dwelling in the heavenlies, in Christ Jesus. The evangelistic release comes immediately after the fall of Babylon, the pagan, apostate city of Jerusalem.   This corresponds with the Olivet Discourse where, in Matthew 24:29 we have signaled the destruction of the City and State of Israel, then “immediately after the tribulation of those days…he shall send his angels with a great sound of a trumpet, and they shall gather together his elect from the four winds, from one end of heaven to the other (verse 31). May you and I rejoice in being called to share in this glorious work of gathering the elect. The Disposal of Israel (19:17-18) This second vision portrays another great feast to be held in fulfillment of the prediction of our Lord in Matthew 24:28 “for wherever the carcase is, there will the eagles be gathered together”, the picture being drawn from Ezekiel 39:17-20.  Chilton introduces the idea of a cleansing of the Land by the beasts of prey.   It had been defiled by those who occupied it, and now, with the work of the gathering of the elect, which would include those from Judea, throughout the empire, it was necessary to purge that defilement (Days of Vengeance p. 490), since it has been throughout defiled by blood (Rev.14:20).     Thus is inaugurated “a period of unprecedented power for the church…Finally, considered systematically, judgment never occurs apart from accompanying grace.   The judgment of the beasts and their armies cleanses the earth of their idolatry and liberates the saints” (Ibid. p.491). The rider on the White Horse has conquered and the celebration of victory and exaltation of the bride, the church is clearly seen as the Jewish and Roman persecutors are put down. First using the Romans against the Jewish Whore of Babylon, and then destroying the beast she had been riding (Rome). The Jews used Rome to kill Christ, and rode upon that beast to kill James (Acts 12) and persecute Christians. Now, the Whore is put down and the beast she rode is put down and the saints are vindicated, and the honor and peace and celebration is enjoyed.