Tagged: commentary on Revelation

The kings … hid in caves — Revelation 6:12-17

Previously: The sixth seal (Rev. 6:12-17)

The scripture

Rev. 6:12 – Then I saw Him open the sixth seal. A violent earthquake occurred; the sun turned black like sackcloth made of goat hair; the entire moon became like blood; 13 the stars of heaven fell to the earth as a fig tree drops its unripe figs when shaken by a high wind; 14 the sky separated like a scroll being rolled up; and every mountain and island was moved from its place. 15 Then the kings of the earth, the nobles, the military commanders, the rich, the powerful, and every slave and free person hid 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 face of the One seated on the throne and from the wrath of the Lamb, 17 because the great day of Their wrath has come! And who is able to stand?” (HCSB)

The kings … hid in the caves

John lists seven classes of people seeking to escape God’s wrath. Just as God shows no favoritism (Acts 10:34) and welcomes people from every tribe, language, people and nation into His kingdom (Rev. 5:9), people of all economic, social and political stripes choose to reject Him and thus partake as equal partners in His wrath. John specifically mentions kings, the nobles (statesmen and high civil officers), military commanders, the rich, the powerful (a reference to physical strength), slaves and free persons.

Those who are most feared on earth become the most fearful, and those who are from the lowliest castes receive no special mercy for having rejected the exalted place offered them in Christ’s kingdom. “No authority, nor grandeur, nor riches, nor valour, nor strength, would be able to support men at that time; yea, the very poor slaves, who, one would think, had nothing to fear, because they had nothing to lose, would be all in amazement at that day” (Matthew Henry’s Commentary on the Whole Bible: Complete and Unabridged in One Volume, Rev. 6:9-17).

All are sinners; all have rejected God’s Son and His provision for their sin through His sacrificial and substitutionary death on the cross; all have taken part in abusing His grace and persecuting His people; and now all of them together know that His righteous wrath is falling equally on them. Whether this is a reference to the destruction of Jerusalem in 70 A.D, as preterists and some historicists contend, or to the yet-future Day of the Lord, as futurists insist, there is no mistaking that God is bringing His judgment to bear on the world’s wicked.

We would be wise at this point not to overlook the lesson for believers. Though John is describing God’s wrath toward the wicked, He holds us accountable for our stewardship as saints. Before we become too smug in our satisfaction as we watch unbelievers get their just desserts, Paul reminds Christians that “we must all appear before the judgment seat of Christ, so that each may be repaid for what he has done in the body, whether good or evil” (2 Cor. 5:10). The apostle John indicates that some of us will be ashamed at His coming (1 John 2:28), while Paul writes that some of us will emerge from this judgment like a person escaping a burning house (1 Cor. 3:15). For believers and unbelievers alike, “It is a terrifying thing to fall into the hands of the living God” (Heb. 10:31).

Next: “Fall on us and hide us” (Rev. 6:12-17)

The sixth seal – Revelation 6:12-17

Previously: Until their fellow slaves were killed (Rev. 6:9-11)

The scripture

Rev. 6:12 – Then I saw Him open the sixth seal. A violent earthquake occurred; the sun turned black like sackcloth made of goat hair; the entire moon became like blood; 13 the stars of heaven fell to the earth as a fig tree drops its unripe figs when shaken by a high wind; 14 the sky separated like a scroll being rolled up; and every mountain and island was moved from its place. 15 Then the kings of the earth, the nobles, the military commanders, the rich, the powerful, and every slave and free person hid 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 face of the One seated on the throne and from the wrath of the Lamb, 17 because the great day of Their wrath has come! And who is able to stand?” (HCSB)

When Jesus opens the sixth seal, terrifying natural disasters take place on the earth and in the heavens. There is a violent earthquake. The sun turns black and the moon turns blood red. The stars – perhaps meteors – fall to earth. The sky parts and the land masses shift. But these are not merely natural calamities; they are God’s judgments, and the wicked on earth know this. Rather than repent of their sins, however, they hide themselves in the earth and call upon the rocks and mountains to shield them from the wrath of God.

When do these events occur? What is the great day of God’s wrath? And why do the wicked refuse to repent? How do John’s first-century readers understand this passage? And what does it mean to us today?

The sixth seal

The sixth seal matches a portion of Jesus’ Olivet Discourse in Matthew 24-25. Just as the second and third seals – portending sword, famine and pestilence – echo Jesus’ words in Matt. 24:6-7; and just as the fifth seal – describing martyrdom – matches our Savior’s prediction in Matt. 24:9-10; so the sixth seal – foretelling cosmic calamity – is eerily similar to Christ’s words in Matt. 24:29: “The sun will be darkened, and the moon will not shed its light; the stars will fall from the sky, and the celestial powers will be shaken.”

What follows in Matthew 24 is Jesus’ return “on the clouds of heaven with power and great glory” (v. 30). The people of the earth will mourn, He says, a fitting match to the response of the wicked who know the day of God’s wrath has come. “Fall on us and hide us,” they cry to the rocks and mountains, “from the face of the One seated on the throne and from the wrath of the Lamb” (Rev. 6:16).

The sixth seal previews the destruction of the first heaven and earth, some commentators say (see Rev. 20:11; 21:1). Others argue that this seal describes God’s judgment on Jerusalem at the hands of the Romans in 70 A.D. Perhaps both views are true since there are times when prophecies in scripture have both a near-term and long-term fulfillment. In any case, John’s words have terrifying relevance to his first-century readers. Most of the seven cities mentioned in Revelation 2-3 experienced devastating earthquakes in the century prior to John’s Apocalypse. Christians in these cities may graphically envision the day of God’s wrath. What’s more, earthquakes in scripture often announce the terrifying arrival of the Lord in His glory (Ex. 19:18; Ps. 97:5; Ezek. 38:19-20). But His final coming shakes both heaven and earth.

Let’s look more closely at what occurs:

  • “A violent earthquake” (v. 12). While many commentators take this literally, as a great seismic shaking, some interpret this religiously (the destruction of the temple and the fall of Jerusalem) or politically (the crumbling of the once-unshakable Roman Empire).
  • “The sun turned black like sackcloth make of goat hair” (v. 12). Again, some see this as a natural, God-ordained occurrence such as a total eclipse of the sun or, perhaps, the smoke from a violent earthquake masking the sun’s light. Others see this from a political posture as the light goes out on the leaders of Judaism and the Roman Empire.
  • “The entire moon became like blood” (v. 12). Atmospheric conditions can change the color of the moon, making it appear a dark red. But for those viewing this event figuratively, this is a reference to “lesser lights” in Jewish and Roman leadership positions.
  • “The stars of heaven fell to the earth” (v. 13). This could be a reference to a meteor shower – a spectacular night-time show that also results in dangerous debris falling to the earth. Or, as some interpreters insist, these are men of note in Judaism or the Roman Empire.
  • “The sky separated like a scroll being rolled up” (v. 14). For the literalist, God is moving the heavens with the ease of a scribe closing a scroll. For others, this is the end of Judaism’s great era, or the end of the Roman Empire’s chapter in world history.
  • “Every mountain and island was moved from its place” (v. 14). All of creation is shaken violently in preparation for its renovation into new heavens and a new earth, although some see this in figurative terms as the dramatic end to the times of the Jews and/or the Roman Empire.

While there may be good reason to see these events in figurative terms, parallel passages in the Old Testament seem to favor a more literal interpretation. Note:

  • Isa. 13:9-10: “Look, the day of the Lord is coming – cruel, with rage and burning anger – to make the earth a desolation and to destroy the sinners in it. Indeed, the stars of the sky and its constellations will not give their light. The sun will be dark when it rises, and the moon will not shine.”
  • Isa. 34:2-4: “The Lord is angry with all the nations – furious with all their armies. He will set them apart for destruction, giving them over to slaughter. Their slain will be thrown out, and the stench of their corpses will rise; the mountains flow with their blood. All the heavenly bodies will dissolve. The skies will roll up like a scroll, and their stars will all wither as leaves wither on the vine, and foliage on the fig tree.”
  • Joel 2:30-31: “I will display wonders in the heavens and on the earth: blood, fire, and columns of smoke. The sun will be turned to darkness and the moon to blood before the great and awe-inspiring Day of the Lord comes.”

Note how R.B. Sloan helps set the stage for the rest of Revelation: “The earthquake is a consistent sign in Revelation for the destruction that immediately precedes the end (see 8:5; 11:13, 19; 16:18–19) of history and the appearance of the Lord. The repeated references to the earthquake at strategic spots in Revelation do not mean that history itself repeatedly comes to an end but that John employed the well-known literary technique of ‘recapitulation’ (see Gen. 1–2), that is, the retelling of the same story from a different ‘angle’ so as to focus upon other dimensions of and characters in the same story.

“Thus, in Revelation we are repeatedly brought to the end of history and the time of Christ’s return. But John withheld his final (and fullest) description of this world’s end until the end of his document (19:1–22:5). In the meantime he used the literary technique (among others) of retelling to prepare his readers for both the traumas and hopes of human history” (“The Revelation,” in D. S. Dockery (Ed.), Holman Concise Bible Commentary, p. 672).

Next: The kings … hid in caves (Rev. 6:12-17)

Until their fellow slaves were killed (Rev. 6:9-11)

Previously: A white robe was given (Rev. 6:9-11)

The scripture

Rev. 6:9 – When He opened the fifth seal, I saw under the altar the souls of those slaughtered because of God’s word and the testimony they had. 10They cried out with a loud voice: “O Lord, holy and true, how long until You judge and avenge our blood from those who live on the earth?” 11So, a white robe was given to each of them, and they were told to rest a little while longer until [the number of] their fellow slaves and their brothers, who were going to be killed just as they had been, would be completed. (HCSB)

Until their fellow slaves were killed

The martyrs are told to rest “until [the number of] their fellow slaves and their brothers, who were going to be killed just as they had been, would be completed” (v. 12). It appears that many more will experience martyrdom before the return of Christ. While we may wonder why God doesn’t put a stop to the killing – some brashly question whether He is able to do so – we may be confident that He is sovereign over human history, causing or allowing all things for reasons we may not fully understand. God has determined that a number of saints will give their lives because of His word and the testimony they have. Only God know when this number – like the measure of sins being filled up by the wicked – will reach capacity.

According to the Journal of the American Academy of Religion, the total number of Christian martyrs in the 20th century alone reached 45 million. How many millions of others have given their lives from the time of Stephen, the first martyr, until now is impossible to know with certainty. But no doubt there is ample room beneath the altar in heaven for those who have identified with the slaughter of the Lamb.

R.J.D. Utley writes, “One of the major truths of this book is that God is in control of all things, even the death of Christian martyrs! All of history is in His hand. God is not surprised by any events, actions or outcomes. Yet there is still pain, suffering and unfairness in this fallen world. This concept of a completed number of martyrs (cf. I Enoch 47:4) is a symbolic way of referring to God’s knowledge and plan for mankind. This is similar to Paul’s concept of ‘the fullness of the Gentiles’ (cf. Rom. 11:12, 25) which refers to God’s knowledge of all the Gentiles who would be saved” (Utley, Hope in Hard Times – The Final Curtain: Revelation, Vol. 12, Study Guide Commentary Series, 63).

Four views

Briefly, here is a summary of the four major views of these verses:

  • Most historicists see the fifth seal fulfilled during the rule of Diocletian, who persecuted the church in the last days of his rule from 284 – 304 A.D.
  • Preterists argue that the souls under the altar are those of first-century Christians slain at the hands of the Jewish persecutors.
  • Futurists contend that these saints are killed during the yet-future Tribulation.
  • And spiritualists say this passage reveals the present state of those who already have died for their faith.

In any case, interpreters agree that Jesus comforts His martyrs, grants them rest and assures them that His judgment, whenever it falls, will be swift and sure.

Next: The sixth seal (Rev. 6:12-17)

The Lamb is worthy (Rev. 5:12)

Previously: The voice of many angels (Rev. 5:11-12)

The scripture

Rev. 5:12 – They said with a loud voice: The Lamb who was slaughtered is worthy to receive power and riches and wisdom and strength and honor and glory and blessing! (HCSB).

The word “worthy” appears four times in the chapter, and each time it is connected with the Lamb who is slaughtered. It is hard to imagine an unworthy Jesus. He existed in eternity past as the perfect second person in the triune Godhead – the uncreated Creator – and He lives today as the exalted and holy Son of God. Even His 33 years on earth were unmarred by the slightest impropriety. So when was He ever unworthy?

There are two truths we need to examine to answer this question. First, Jesus has always been sinless. The fact that He “became sin for us” (see 2 Cor. 5:21) does not mean He became a sinner, any more than a sacrificial lamb becomes a liar, thief or murderer at the time his throat is cut and his blood is spilled as an atonement for a person’s sin. Jesus bore our sins and became guilty of them on our behalf yet retained His sinless perfection. Those who argue that the Son of God became a sinner on the cross misread scripture and denigrate the perfection of the Father’s plan and the Son’s obedience.

Second, while Jesus has always been sinless, being worthy requires something more; it requires identifying that for which someone is worthy. Throughout the New Testament, we see people who are worthy to receive the disciples into their homes (Matt. 10:11); unworthy to be a disciple of Jesus (Matt. 10:37); worthy to have Jesus perform a miracle (Luke 7:4); and worthy of honor (1 Tim. 6:1). The Greek word axios carries with it the idea of something that is weighed to evaluate its fitness or appropriateness. On the cross, Jesus is “weighed” and found uniquely qualified to bear the sin debt of mankind. Now, in heaven, as He approaches the Father, He is the only One who is “worthy” to reclaim the world, which for far too long has been Satan’s domain.

Notice that Jesus is proclaimed worthy of seven-fold tribute. Few on earth ascribe these qualities to Him during His earthly ministry because He has set them aside in His humiliation. Note how the apostle Paul describes Jesus in His incarnation: “Christ Jesus, who, existing in the form of God, did not consider equality with God as something to be used for His own advantage. Instead he emptied Himself by assuming the form of a slave, taking on the likeness of men. And when He had come as a man in His external form, He humbled Himself by becoming obedient to the point of death — even death on a cross” (Phi. 2:5b-8).

Simply stated, the heavenly host exclaims that Jesus is worthy to receive:

  • Power. The Greek word here is not the same as “authority.” Jesus announces after His resurrection and before His ascension that “all authority” in heaven and on earth has been given to Him. But the word used here is dynamis, from which we get the English word “dynamite.” He not only holds authority over all creation; He has the power to vindicate His holiness and punish evil.
  • Riches. During His earthly ministry, Jesus shows no interest in building personal wealth (but a great deal of interest in teaching stewardship). He has no place to lay His head, and He must borrow on donkey on which to ride triumphantly into Jerusalem. Today, He still has no need of bank accounts or investment portfolios, for like His Father He owns the cattle on a thousand hills. Heaven is a place where every desire is graciously met, and every desire is toward the King, even to the point where redeemed people cast the very crowns He has given them at His feet.
  • Wisdom. Accused of being mad, or even demon-possessed, Jesus endures the slander of those who are wise in their own eyes. Often in scripture we are warned about the wisdom of this world, and of the fools who claim to be wise (Rom. 1:22). But the creatures in heaven around the throne worship “the only wise God, through Jesus Christ” (Rom. 16:27).
  • Strength. Unable to carry His own cross up the rocky incline of Golgotha due to the severity of His physical abuse, Jesus today not only saves His own but keeps us by His infinite power (1 Peter 1:5), and we rest in the strength of His promises. The Greek word here is ischys, which may be translated “capability.” As the writer of Hebrews puts it: “He is always able to save those who come to God through Him, since He always lives to intercede for them” (Heb. 7:25).
  • Honor. Despised, spat upon, denigrated, Jesus suffers the most painful and humiliating form of death known to the Roman world – crucifixion – yet today He is seated at the Father’s right hand, in the highest place of honor. This is not merely the honor of receiving human accolades or ascending to universal fame; this is the honor of approaching the Ancient of Days, taking from His hand the title deed to earth, and having all creation remember the words uttered long ago from this very throne, “This is My beloved Son, I take delight in Him!” (Matt. 3:17).
  • Glory. His humble life, many sorrows and inglorious death are now replaced by the glory of heaven’s throne room. Though Jesus once aside His glory to put on the flesh and live among sinful people, He remembers, in the hours before His sacrifice, His former position next to the Father and prays, “Now Father, glorify Me in Your presence with that glory I had with You before the world existed” (John 17:5). It happens just as Jesus prays, and John sees it in his vision.
  • Blessing. As He walks the dusty roads of Galilee, Samaria and Judea, Jesus blesses others while on the cross He becomes a curse for us. Today, as exalted Savior, He is to receive all blessings from the grateful recipients of His grace.

Matthew Henry remarks, “He is worthy of that office and that authority which require the greatest power and wisdom, the greatest fund, all excellency, to discharge them aright; and, He is worthy of all honour, and glory, and blessing, because he is sufficient for the office and faithful in it” (Matthew Henry’s Commentary on the Whole Bible: Complete and Unabridged in One Volume, Re 5:6–14).

Next: I heard every creature (Rev. 5:13-14)

I was in the Spirit: Rev. 4:2

Previously: A unique voice (Rev. 4:1)

Rev. 4:2: Immediately I was in the Spirit, and there in heaven a throne was set …

Immediately after Jesus’ call to “[c]ome up here,” John records that he is “in the Spirit” (v. 2). These words are identical to Rev. 1:10, where he is “in the Spirit” on the Lord’s Day. Literally, the phrase may be translated “became in the Spirit” and likely means John is brought by the Holy Spirit into the realm of spiritual vision. J.F. Walvoord and R.B. Zuck explain, “[E]xperientially he was taken up to heaven though his body was actually still on the island of Patmos” (The Bible Knowledge Commentary: An Exposition of the Scriptures, Re 4:2–3).

Matthew Henry provides additional insight: For John, “all bodily actions and sensations were for a time suspended, and his spirit was possessed with the spirit of prophecy, and wholly under a divine influence. The more we abstract ourselves from all corporeal things the more fit we are for communion with God; the body is a veil, a cloud, and clog to the mind in its transactions with God. We should as it were forget it when we go in before the Lord in duty, and be willing to drop it, that we may go up to him in heaven” (Matthew Henry’s Commentary on the Whole Bible: Complete and Unabridged in One Volume, Re 4:1–8).

While John’s experience is unique – few mortals in scripture are given a glimpse of heaven – the reality of being “in the Spirit” is common to all believers. Roughly 70 times the Bible uses the phrase “in,” “with,” or “by” the Spirit. Sometimes it is positional. Paul writes to Christians in Rom. 8:9, “You, however, are not in the flesh, but in the Spirit, since the Spirit of God lives in you. But if anyone does not have the Spirit of Christ, he does not belong to Him.” At other times it speaks of divine inspiration. Jesus, referring to Himself as fulfillment of Messianic prophecy, says, “How is it then that David, inspired by the Spirit, calls Him ‘Lord’” (Matt. 22:43). Still other times the phrase speaks of Christian service guided by the Spirit. Paul, for example, is “resolved in the Spirit to … go to Jerusalem” (Acts 19:21). Those exercising the spiritual gift of tongues/languages are speaking “mysteries in the Spirit” (1 Cor. 14:2). All believers are instructed to “pray at all times in the Spirit” (Eph. 6:18). And Christians are “the ones who serve by the Spirit of God” (Phil. 3:3).

No doubt the same Holy Spirit who dwells in believers’ human spirits – sealing them, guiding them, and equipping them to serve – is the same Spirit who, at times, carries the Lord’s chosen servants into the heavenly realm.

Next: A throne is set … and One is seated (Rev. 4:2-3)