The kings … hid in caves — Revelation 6:12-17
Previously: The sixth seal (Rev. 6:12-17)
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)
Jesus in the Feasts of Israel: Trumpets (Rosh Hashanah)
This is the fifth in a series of articles on Jesus in the feasts of Israel.
|Name||Scriptures||Time / Date||Purpose||Fulfillment|
|Trumpets||Lev. 23:23-25; Num. 10:10, 29:1-6||1st day of Tishri (September/October)||To usher in the seventh month and begin “The Days of Awe.”||The rapture of the church(1 Cor. 15:51-2; 1 Thess. 4:16-17)|
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In Scripture, Rosh Hashanah is referred to as Zikhron Teruah (“Memorial of Blowing [of trumpets],” Lev. 23:24) and Yom Teruah (“Day of Blowing [of trumpets],” Num. 29:1). Because of these biblical descriptions, Rosh Hashanah is often referred to as “the Feast of Trumpets.” It is a day of sounding trumpets in the Temple and throughout Israel. Rosh Hashanah literally means “head of the year.” This holiday marks the first day of the Jewish civil New Year. However, this designation only came to be after the destruction of the Temple in 70 A.D. Since there was no longer a central place of worship and an altar of sacrifice – the Temple in Jerusalem – the observance necessarily had to change. Today, the emphasis is on the Jewish New Year rather than the blowing of trumpets.
The Biblical Observance
The Scripture references to the Feast of Trumpets are simple and straightforward:
- Israel is commanded to memorialize the day by blowing trumpets and by keeping the day as a Sabbath of rest (Lev. 23:23-25; Num. 29:1).
- A special burnt offering, consisting of a young bull, a ram, and seven lambs, is offered. A kid goat also is sacrificed as a sin offering. These offerings are in addition to the required daily sacrifices (Num. 28:1-8), and those for the new moon, which also are offered on that day (Num. 28:11-15).
Rosh Hashanah is the only Jewish holiday occurring on the first day of the month, when the moon appears as a thin crescent. Just as the seventh day and the seventh year are holy according to Mosaic law (Ex. 20:8-10; Lev. 25:4), so is the seventh month, Tishri, the Sabbath of months. Jews in ancient Israel announced the new moon with short blasts of a trumpet, but the new moon of Tishri was announced with long blasts, setting it apart.
The type of horn used for the Feast of Trumpets is the shofar, a curved trumpet made from a ram’s horn. This is different from the hatzotzerah, the silver trumpets priests blew to announce the beginning and ending of the Sabbath, and with the sacrifices. During the Feast of Trumpets, a priest is chosen to sound the shofar. He stands in a row of priests with silver trumpets facing the altar. The shofar sounds long blasts while the silver trumpets sound short blasts over the sacrifices of the day.
Besides the sacrificial ceremony, the trumpet had many uses for Israel:
- To gather an assembly before the Lord (Num. 10:2-4).
- To sound a battle alarm (Num. 10:9).
- To announce the coronation of a new king in the cases of Solomon (1 Kings 1:34, 39), Jehu (2 Kings 9:13), Joash (2 Kings 11:12-14), and Absalom (2 Sam. 15:10).
The Modern Observance
The observance of Rosh Hashanah today bears little resemblance to the biblical Feast of Trumpets.
The Days of Awe. Jewish tradition holds that the 10 days from Rosh Hashanah to Yom Kippur are the “Days of Awe.” It is believed that God reviews the books of judgment on Rosh Hashanah and delivers final judgment on Yom Kippur. These 10 days are considered the last chance for a person to repent before God’s judgment falls, possibly resulting in the death of the disobedient in the coming year. It is believed that three books are opened and every person’s name is entered into one of the books:
- The Book of Life for the wicked. If a person’s name is entered here, judgment is final and that person’s life will be cut short in the coming year.
- The Book of Life for the righteous. Those whose names are entered here are granted another year of life and prosperity.
- The Book of Life for the in-between. Those whose names are written here have their lives hanging in the balance. If they sincerely repent during the Days of Awe, tradition holds that God will grant them life until the following Yom Kippur.
There is a Biblical origin of this tradition (Ex. 32:32-33; Psalm 69:28), but Jewish tradition has greatly embellished it. The Days of Awe are so solemn, weddings and other festive occasions are postponed until after Yom Kippur.
Prayers of repentance. Faithful Jews recite penitent prayers called selihot (“forgiveness”) throughout the week leading up to Rosh Hashanah.
The casting ceremony. On the afternoon of the first day of Rosh Hashanah, observant Jews gather near a body of water to recite the Tashlikh (“cast off”) prayer. In Israel, this may take place on the beaches of the Mediterranean Sea or at the Pool of Siloam in Jerusalem. Several Hebrew Scriptures make up the prayer – Micah 7:18-20; Psalm 118:5-9; Psalm 33; Psalm 130; and often Isaiah 11:9. After the prayer, worshipers may shake their pockets, or throw bread crumbs or stones into the water, symbolically ridding themselves of sins.
The sounding of the shofar. Jewish tradition holds that on Rosh Hashanah, Satan appears before God to accuse Israel as God opens the books for judgment. The Jews blast the shofar on this day to confuse Satan, so he might believe Messiah has come and ended Satan’s reign on earth. It is customary to sound 100 shofar blasts on each day of the Rosh Hashanah synagogue services.
Synagogue services for Rosh Hashanah are lengthy, lasting five or more hours, and are focused on God’s kingship. The prayers and readings emphasize God’s majesty, His remembrance of His everlasting covenant with Israel, and the key role of the shofar in the history of the nation. The benediction speaks of the end of days, in which God will reveal Himself, sounding the shofar and sending the promised Messiah (Zech. 9:14).
The Jewish New Year. Rosh Hashanah has its festive moments as well. Since it is identified as the start of the civil New Year, Jews often send festive cards to family and friends, wishing them Shanah tovah, “a good year.” They also dress in new clothing and eat special foods, like apples dipped in honey and oval loaves of hallah bread; the round loaves of bread remind them of crowns and God’s kingship.
The Talmud, the ancient rabbinical commentary, suggests the world was created in the month of Tishri. Other rabbinic authorities say Rosh Hashanah was the day on which man was created.
Israel’s four springtime feasts – Passover, Unleavened Bread, Firstfruits and Pentecost – were fulfilled in the first coming of the Messiah. The three fall festivals – Rosh Hashanah, Day of Atonement, and Tabernacles – will be fulfilled at the Messiah’s second coming.
For Israel, the fulfillment of the Feast of Trumpets will be a dark day. Just as Rosh Hashanah occurs at the new moon, when the sky is darkest, Israel’s prophets warn of a coming day of judgment for the nation. For example, Amos 5:18-20, Zeph. 1:14-16, and Joel 2:31 all speak of the day in which the Lord will turn off the heavenly lights, pour out His wrath on the wicked, and bring Israel to repentance and into the new covenant.
Ancient Jewish tradition held that the resurrection of the dead would occur on Rosh Hashanah. As a result, many Jewish grave markers feature a shofar.
God’s last trump and the resurrection of the dead are tied to the rapture of the church in the New Testament. Consider these key passages:
- 1 Cor. 15:51-52 – “Listen! I am telling you a mystery: We will not all fall asleep, but we will all be changed, in a moment, in the twinkling of an eye, at the last trumpet. For the trumpet will sound, and the dead will be raised incorruptible, and we will be changed.”
- 1 Thess. 4:16-17 – “For the Lord Himself will descend from heaven with a shout, with the archangel’s voice, and with the trumpet of God, and the dead in Christ will rise first. Then we who are still alive will be caught up together with them in the clouds to meet the Lord in the air; and so we will always be with the Lord.”
Remember the reasons for trumpet blasts in the Old Testament? They will be the same in the days to come:
- To gather an assembly before the Lord (the rapture of the church).
- To sound a battle alarm (God will defeat Satan’s rebellious followers throughout the tribulation and at Christ’s return).
- To announce the coronation of a new king (Jesus the Messiah will sit on the throne of David as King of kings and Lord of lords).
Next: The Day of Atonement (Yom Kippur)
Copyright 2008 by Rob Phillips
* While several sources were used in preparing these notes, I drew heavily from The Feasts of the Lord: God’s Prophetic Calendar from Calvary to the Kingdom by Kevin Howard and Marvin Rosenthal.