Year 0, Day 23, Revelation 13

The First Beast

Here we get the famous passage of the two great beasts.  We can read that the first beast has seven heads and ten horns.  As I have done in past blogs, let me spin out a historical explanation before bringing it into a contemporary setting.

From a historical perspective contemporary to John, the seven heads likely refer to the seven Emperors (up to John’s present day) who followed Augustus, who was the first Emperor.  These emperors are:

• Tiberius (14-37),
• Caligula (37-41),
• Claudius (41-54),
• Nero (55-68),
• Vespasian (69-79),
• Titus (79-81), and
• Domitian (81-96). 

With this understanding, the ten horns likely represent the ten leaders of Rome.  These would be the seven emperors mentioned above plus Galba, Otho, and Vitellius who unsuccessfully tried to gain the office after Nero’s death.  This largely means that the first beast represents ether the Roman Empire as a whole or at least the Emperors who led Rome.

Seeing the first beast as the Rome Emperors makes a lot of sense.  The beast comes from the sea, and a Roman Emperor coming to visit Asia Minor – the people to whom John was writing the letter – would travel by the sea, thus coming out of the sea to visit and govern. 

The blasphemy mentioned in this passage would imply denying our dependence upon God and therefore rejecting His sovereignty.  After all, is not sin itself ultimately rooted in the denial of God’s sovereignty?  Following Augustus, the Emperors of Rome claimed the name divas, which means “god” or “divine.” 

Furthermore, the Roman Empire claimed power over the world (known world) which is a part also mentioned within this passage.  In fact, the Roman name for the Mediterranean Sea was Mare Nostrum, which means “Our Sea.”  When we look for a literal interpretation of the beast contemporary to John, the Roman Emperors are a natural fit.

The appearance of the beast is an image drawn largely out of Daniel 7:3-7.  In that passage the lion is Babylon, the bear is Media/Persia, the Leopard is Greece, and the fourth beast is likely Rome.  By combining all of these images into a single terrifying beast, John is making the claim that the worst kingdoms in Israel’s past do not equate to the present day evil of Rome. 

Furthermore, this beast has a wounded and restored head.  The literal Greek translation is “having been slaughtered.”  Note that the wound mimics Christ’s life experience.  It is a wound that should have killed, but miraculously the beast lives.  This is similar to Christ – except that Christ actually did die and God the Father restored His life.  The interesting aspect of this is that while not many believed in Christ after His death, the beast is widely renowned because of his wound!  Oh, how humanity will follow anything but the truth. 

The divine war mentioned in Revelation 13:6-10 has some very interesting thoughts contained within it.  Note that the beast’s power comes specifically from the dragon and thus by its very nature is opposed to Christ and His followers.  Even more strongly, John tells us that the beast’s power is so great that he is able to conquer the saints.  This tells us that even those who have faith in God will not be able to stop the world from worshipping the beast.  The only defense given against the beast is faith.  Those whose names are written with the lamb will be able to resist worshipping the beast, but even they will not be powerful enough to stop others.  In fact, the quotation in v.10 comes from Jeremiah 15:2.  The quotation essentially means that what God has decreed to happen will happen.  We may have free will in much of our life, but when God establishes a concrete plan we are powerless to avoid it.  The defense for the Christian is not in violence, because whoever lives by the sword dies by the sword.  Rather, our best defense is patient endurance through faith in God. Courageous acceptance is the only way to follow God.

Second Beast

Now we turn to this second beast and the famous “mark of the beast.”  Note that the whole point of this second beast is to point people to worship the first beast.  If we continue with the understanding that the first beast was the Roman Emperors (at least in terms of a contextual interpretation with respect to John), then what John may well be saying is that this second beast represents the offices and priests of the Roman government who were in charge of enforcing the Emperor worship.  The second beast also brings about a law that whoever does not worship the first beast will be killed.  Of course, this statement by John is a reasonably obvious reference to the Emperor Worship cult.  Therefore, this interpretation is highly likely especially since we know that the Emperor Cult was extremely strong in many of the seven cities to which John began this letter.

The beast has two horns as though to appear like a lamb.  The imitation of Christ continues, although it continues in a manner that actually detracts away from Christ.  Isn’t it a shame that people will go to many lengths to bow and worship imitations of the real thing but they will not bow and worship what God has freely offered in the first place?

The Mark of the Beast

Let’s now turn to a discussion on the Mark of the Beast.  Although I will have some numerology fun in a few paragraphs, I do not intend for the fun to take away from the seriousness of the passage.  This is clearly a passage where the beast mocks and parodies the Jewish custom of wearing scriptures on their left hands and foreheads.  The mark – any allegiance – is a serious thing.  Even God Himself demands that we have no other gods before Him.

As for the mark itself, it sounds like an announcement of slavery as slaves in John’s time were often given a stigma – a brand – that signified them as property of the owner.  For those in favor of the beast, it probably is a sign of devotion to the beast.  Soldiers in the Roman army would mark themselves with a symbol or the name of their general.  This practice continues to this day in special units.  In either case, what is happening here is that the beast is demanding ultimate allegiance (voluntary or involuntary) to him.  In John’s day, we know that those who refused to acknowledge the divinity of the Emperor were enslaved and sometimes killed.  The reality is that all dictators eventually come to a time when a statement of loyalty is demanded.  It has happened all throughout history and will likely continue throughout time.

Now, let’s have a little fun with this mark.  Remember that in ancient languages, they did not have numbers.  They used their alphabet as numbers.  For example, we’re all familiar with Roman Numerals, I = 1, V = 5, X = 10, L = 50, C = 100, D = 500, M = 1,000.  In this case, the number 666 in Roman Numerals would be DCLXVI.  This doesn’t reveal anything particularly funny, but it does serve as an example.

If we turn to Hebrew numbering systems instead of Roman systems, a very interesting thing does happen.  In fact, we can likely see an explanation for the number.  In Hebrew, E = 6, N = 50, O = 60, and R = 500.  Using each letter just once, this totals 616 – which some ancient manuscripts have in place of 666 in an attempt to make the name NERO match the number of the beast.  However, when we remember that we are speaking about the Hebrew language and not Latin this correction becomes most unnecessary.  The proper declension of Nero in the Hebrew language would make Nero into Neron, which makes the numeric total equal to 666.  From the perspective of looking for an interpretation within John’s historical context this is too much of a coincidence to be ignored.  Likely, John is speaking of these beasts in reference to Nero, the Emperor Cult, the possible return of Nero, and the depravity that the Roman Emperors are bringing to the people.

From another perspective, some people use the number 666 as a link to the Trinity.  If 7 is God’s number of completion, then under the Christian Trinity we may well see God as 777.  One less than perfection would then be 666.  This provides yet another hint to Satan imitating Jesus Christ, and it also points to the Dragon, the sea beast, and the land beast as a false Unholy Trinity.  Ultimately, the mark of the beast leads to the question: Who is Lord?

As far as a reflection on this passage in my life and yours, these words speak greatly to the importance of declaring our allegiances and making sure that we have our allegiances in the right place.  If our allegiance is not with God, then something else will demand our allegiance: work, family, hobbies, or even Satan himself through the temptations of sin.  Only those whose truly rest with God have the ability to resist making false allegiances.  And trust me – there are plenty of people and things out there that will desire our allegiance.  If our allegiance is not with God we will fall.  We will stumble.  We will be worshipping the beasts of our own life before we realize it.

Year 0, Day 22: Revelation 12

The Baby

This chapter is one of my favorite chapters because it is ripe for interpretation.  There are many things spoken of here, and it all seems to rotate around this baby who was swept up into heaven and who will rule with an iron scepter.  So let’s take a look at this baby.

Psalm 2:9 indicates that God’s chosen ruler will rule the nations with an iron scepter, and the presence of this description in reference to the baby indicates that John desires us to see this baby as God’s chosen ruler.  If this is true, then it is probable that the baby is God’s Messiah, or Jesus Christ.  We see that the baby is swept up into heaven, which if the baby is Christ then this passage immediately seems to speak about the post-resurrection ascension.  Again we can see John tapping the Gospel story to speak words of hope to his contemporaries.

The Woman

If the baby is to be seen as Christ, we can now turn to the woman.  If the baby in the story is Christ, then the natural conclusion is that this woman is Mary.  The problem with this interpretation is that it the woman seems far too supernatural to be a simple human. However, if the woman can be understood as Mary then it seems likely that the dragon is figuratively speaking of King Herod, who wanted to kill Jesus and caused Joseph and Mary to flee to Egypt (into the wilderness).  The problem with this is that the dragon is spoken of as Satan, and it is unlikely that John would give the dragon the name of Satan if it is a reference to Herod.

Some have come to identify the woman with the Christian Church.  Those who take this opinion believe it because of the persecution that happens to the woman once God’s Messiah ascends.  We know the story of Acts, and we know the persecution within it against God’s church.  In these respects this interpretation could make sense.  However, this is highly unlikely because it isn’t quite right to call the Church the mother of the Messiah.

Some claim that the woman in the story is an analogy to the Hebrew people.  Isaiah 54:5 does speak of Israel in the terms of “Your Maker is your husband.”  In this sense they could be considered the mother of Christ.  Additionally, the Hebrew people have often been drawn out into the wilderness to escape danger.  In fact, with as many subtle references to Antiochus Epiphanes IV that have occurred in the last few chapters this could actually be John tapping into that history once again.  Remember that during the time of Antiochus Epiphanes IV it was illegal to own the law or be circumcised.  In those days, Jews who wanted to continue to practice their faith lived out in the wilderness and began the Maccabean revolt.  This is a likely reference, although I personally do not think it fits John’s context and purpose for writing his apocalypse.

More than likely the story of the woman and the dragon is a retelling of when Rome sacked the temple in Jerusalem.  This would make Rome the agent of the devil, which is a common analogy found in John’s Apocalypse.  Furthermore, many of the Christians and Jews in Jerusalem fled across the Jordan and into the desert to escape the Roman forces.  In this view we see the woman as an analogy to God’s people (as suggested above) but with the specific understanding that John is speaking about Rome as the ultimate enemy of God.

The Dragon

With that last statement, it might be thought that we’ve got this passage nailed down.  But, let’s take a little longer look at the identity of the dragon.  The dragon might well be Rome, and thus the hand of Satan, but I think there is more we can learn about this divine struggle than the simple identity of the dragon. 

As mentioned in yesterday’s blog, the idea of the dragon as the antithesis of God is an idea that spread throughout the ancient Middle East – getting its origins largely from Babylon.  [See Isaiah 51:9, Psalm 74:12-14, and Job 40:15-24 for more details.]  Specifically, this dragon has seven heads, ten horns, and seven diadems (royal crowns).  The number seven implies completeness, and it is clear that the dragon’s power is complete with respect to the earth. 

The fact that the dragon sweeps part of the stars out of heaven may well be a retelling of Satan’s conflict and fall in heaven and his taking a third of the angels in heaven with him as he falls.  The war in heaven is not recorded in many places in our Bible.  Rather, it comes from 2 Enoch 29.  The few places in scripture where it is briefly referenced is Isaiah 14:12, 1 Timothy 3:6, and Luke 10:18. 

Of course, the inherent consequence of this divine war is a war against the followers of God.  John’s point in including this passage in Revelation 12 is that when people wage war against those whom God loves, they wage war directly against God.  Take, for example, Acts 9:4 where Jesus says to Paul, “Why do you persecute me?”  Paul was not actively persecuting Jesus, but he was persecuting those who follow Jesus.  Thus, Jesus took it personally.  Anyone who fights against God or God’s people is acting like Satan, even well intentioned followers of God (as Paul would have thought of himself before his conversion)!  This point would bring great comfort to John’s contemporaries who were under the persecution of Rome.

Wings

Miraculously, the woman escapes the dragon’s attack by receiving the wings of an eagle in order to fly into the wilderness.  This teaching parallels Exodus 19:4 where God says of his people, “You yourselves have seen what I did to Egypt, and how I carried you on eagles’ wings and brought you to myself.”  This passage also hints to Isaiah 40:31 where those who hope in the Lord will renew their strength and soar on wings like an eagle.  John is reminding his contemporaries that those who stay strong under persecution will find respite in God.

Water

We next move on to this massive volume of water brought forth by the dragon.  Throughout the Old Testament, the idea of tribulation and persecution is often thought of as great waves or troubled water.  The flood (Genesis 6) is one example.  Other examples are Psalm 32:6, 42:7, Isaiah 43:2.  John’s point in having the earth come to the defense of the woman is that even nature itself is on God’s side, unable to be swayed into the schemes of Satan. 

That’s a really unique perspective on nature.  We know that nature groans for us – Paul tells us that much in Romans.  We know that nature is made corrupt by our sinfulness.  But only humans are capable of sin.  I think that’s important to remember.  Given that fact, nature does often come to our rescue.

Rejoicing

Finally, let me go back and pick up the song of rejoicing in heaven found in Revelation 12:10-12.  At its most basic level, the song represents the glorious cleansing and purification of heaven.  At a deeper level, the song is a tribute to martyrdom.  To overcome Satan is to overcome temptation.  Only those who are willing to be a martyr with respect to their greatest desires ever overcomes temptation. 

Even more deeply is the recognition that the victory was done for the sake of the blood of the lamb.  This implies that none of us are truly able to fully resist temptation and thus need Christ’s blood. 

Ultimately, the song is also advice.  It is eerily reminiscent of Mark 10:39 where Jesus says, “You will drink the cup I drink and be baptized with the baptism I am baptized with.”  Additionally, it also parallels Luke 9:24 where Jesus says, “Those who wish to save their life will lose it, but those who lose their life for my save will save it.”

In the grand scheme of things, we have indeed remembered a good deal about God, humanity, and our struggles today.  Satan is indeed a ruthless and ferocious predator against those who are with Christ.  Anyone who fights against God’s people ultimately fights against God Himself.  Only in the blood of Christ can true victory be found, because Christ is the Lord who rules with an iron scepter.  That’s a pretty basic reminder of what we need to know in order to stand firm under persecution as John’s contemporaries were called to do.

Year 0, Day 21: Revelation 10-11

Splitting the Stories

Again we have an interruption as we progress through a list of 7 things.  Remember with the seals we had the story of the undoing of the seventh seal split away from the other six.  Now we have the seventh trumpet split apart from the other six.  I think there is something significant about what seems to be an intentional reoccurring story-telling technique.  At the very least this likely is a reminder to the belief that seven implies completion.  As an example, remember that in Genesis creation was not complete until the seventh day.  Yet at the same time, the seventh day is completely different – separate – from the other six.

Interlude of the Scroll

So let’s get on with this interlude.  The angel with the little scroll is described in such a way as to make us think that he is coming straight from God.  Here’s some scripture to remind us what I mean by that statement. 

• Psalm 104:3 claims that God makes the clouds his chariot.  
• Exodus 24:15ff tells us that God speaks to Moses from out of the cloud. 
• Ezekiel 1:28 claims that God’s radiance is like rainbows around him. 
• Matthew 17:2 – at the time of the Transfiguration – we hear that Jesus’ face shines as the sun. 
• Joel 3:16 describes the voice of God as a lion’s roar. 

With all of these references, there are some who teach and believe that this angel is actually Christ himself.  Looking just within the book of Revelation, the images given here regarding the angel’s feet and face do seem similar to those spoken about Christ in Revelation 1:15-16.  In the Old Testament, we are accustomed to hearing stories of angels of the Lord and attributing some of those stories as pictures of Jesus {the ones in Daniel, for example}.  However, since John does not specifically write that it is Christ, or the lamb, we cannot and should not assume that this is a picture of Christ. 

As with the end of Daniel, I do find myself struggling with the fact that we are not told the message of the little scroll.  I hate it when we are told “and I was forbidden to tell the message.”  In general, I hate secrets and surprises anyway, so this portion of scripture frustrates me.  But in the end, I must trust that God knows better than I do.  It is possible that like Paul in 2 Cor. 12:4, John heard things that he simply could not put into words.  It is likely that God does not want this part of the Apocalypse revealed to humanity.  Or, it could have been a specific revelation that was meant only for John.  It could also be that God knows that humanity could not understand what God has planned without seeing it actually happen.  All of these are legitimate reasons for me to think that it is time for me to move beyond myself and understand that God is in control.  I need not understand everything.  That is why we get faith.

We move ahead into the telling of the bitter and sweet scroll.  John is twice told to take the scroll, even after he asks for it.  The implied meaning here is that although God’s grace is free, mankind also must take it.  Jesus died for our sins, but God expects us to respond.  The gift is offered to all, but only those who truly take it receive it.

In a way, this story seems to mirror Ezekiel 3:1-3.  What is the meaning behind the bitterness and the sweetness?  John may be telling us that the scroll is sweet and bitter as a reflection of what it means to bear God’s word.  It is nice to be chosen by God, but often the message being born is hard and filled with difficulties.  John may be reminding Christians that to follow God is both sweet and bitter.  It is sweet to know that God loves and forgives us.  But if we are truly obeying, we should also taste bitterness as we identify sin within our life and want to change who we are to be more like Christ. 

However, if the focus is placed on Christ again we can see another possible interpretation.  Christ’s death is both bitter and sweet. If you have any doubt about that, read the crucifixion story.  God’s grace coming to mankind is a wonderful thing.  However, Jesus’ death is gut-wrenching and emotionally disturbing.  Given the stories yet to come in Revelation, a Christ-centered approach to this passage makes a great deal of sense.  In this light, this passage can once again be seen as speaking truth to the future, to the present, and retelling truth known from the past.

Interlude of Measurements

After this interlude with the angel, we move on to another interlude regarding the measurement of the Temple.  These two verses derive most of their inspiration from Ezekiel 40:1-6, although Zechariah 2:1 no doubt had a part in the inspiration.  Measuring typically has a part in proclaiming ownership.  We measure things that belong to us and things that we desire.  God is telling John that what he is about to measure is important to Him.

Also notice that John is told to exclude the court of the Gentiles.  For reference, see Ezekiel 40.  By excluding the court of Gentiles, John is being told to measure the part of the temple that is special to His chosen people.  The Gentiles are said to trample on the temple area for 42 months (or 1,260 days – a time, times and a half of a time).  This is likely a reference to the history of Antiochus Epiphanes, who was in power over Jerusalem from June 168 B.C. to December 165 B.C.  When the Maccabean revolt kicked Antiochus Epiphanes IV out of Jerusalem, there was a great celebration (still commemorated today as Hanukah).  Here again we see truth being told about the past, to the present, and included into the future.

Two Witnesses

As a part of this “measuring the temple” process, we are introduced to the two witnesses.  Jewish tradition holds that God will not send calamity without sending a person (usually a prophet) to warn the people.  Examples of this are the flood, Jonah, and the exile into Babylon.  This is seen Malachi 3:1 especially.

As to the identity of these particular witnesses, some say that the two witnesses are the Law and the Prophets.  This would imply a purely figurative interpretation, but it would fit in with the Word of God where it often says “the Law and the Prophets testify.” 

Others say that a more literal interpretation of this passage would be Moses and Elijah.  This theory is proposed because Moses is the lawgiver and Elijah is known as the chief of all prophets.  Furthermore, it was Moses and Elijah who appeared on the mountain with Jesus at the Transfiguration in Mark 9:4.  As further evidence, Elijah is given the ability to call down fire from heaven in 2 Kings 1:9ff in addition to having the ability to withhold rain from the earth in 1 Kings 17:1.  Moses is given the ability to bring about plagues of all kinds as well as turn water into blood in Exodus 7:1ff.

As for other possible interpretations, there are two much more unlikely positions.  Some say that the two witnesses are Enoch and Elijah simply because they are the only two people who did not die before being taken up to be with God. (Genesis 5:24 and 2 Kings 2:11)  The fourth possibility is that the two witnesses may be the Old and the New Testament; however this is highly unlikely as John’s Apocalypse predates the formation of the New Testament by several centuries.  This last possibility – like the first – would require a completely figurative understanding of this passage.

The witnesses die at a location that is spiritually referred to as Sodom and Egypt – and is most likely Jerusalem since that is where Christ was crucified.  Sodom is the Biblical analogy for pride and a willingness to walk away from God’s ways.  Egypt is the Biblical analogy for bondage, slavery, and desiring to be oppressed by sin.  So we can see that even the Holy City of God will be a place for bondage and walking away from God’s ways – pretty much like it was in the days of Jesus.  Here again we see a prophecy to John’s contemporaries speak truth in such a way that the past is remembered and the future is enlightened.

Next we turn to the resurrection of these witnesses.  The resurrection of the witnesses is at God’s hand and through God’s spirit.  John’s point is that those who are willing to die for Christ can also live in the guarantee of being raised by God in the same manner that Christ was raised.  This would be a great message of hope to John’s contemporaries in their persecution at the hands of the Roman Empire!  Additionally, the death and resurrection of the witnesses brings about great praise towards God - eventually.  John is reminding both his contemporaries and us that sometimes only with great sacrifice on our part can we truly make other people realize their own need for repentance.  This is why it is often said that the best way of perpetuating a person’s message is to martyr them.

Seventh Trumpet

In conclusion, let us finally turn to this seventh trumpet: the last of the woes.  In many respects, Revelation 11:15 follows Martin Luther’s teaching regarding the Two Kingdoms.  In a basic understanding, the Kingdom of God began when Jesus came to this world (Read John the Baptizer’s proclamation that the kingdom of Heaven “has drawn near”).  However, the kingdom of this world is still largely present.  The kingdom of this world became the kingdom of God, although not yet fully at this present time.  Again notice that John’s words here in Revelation teach through highlighting the story of Christ.

In a greater understanding, this picture that John is presenting is also a final glimpse of worship in heaven.  In that sense, the present age would be cast away and only the kingdom of God would remain.  Then the Ark of the Covenant is also truly revealed.

Like the worship, this revelation of the Ark may be split into two understandings.  First, John’s point about the Ark of the Covenant being revealed to all is analogous to what we call the Priesthood of all Believers.  In Judiasm, only the great high priests were able to be in God’s presence and the Ark of the Covenant.  If the Ark is revealed to all, then John’s point may well be that we are all high priests.  However, John may also be giving us an understanding of God’s presence in heaven.  John may well be saying that God is open to all people in heaven.  He is fully and completely disclosed in heaven in spite of how we may occasionally feel distant from God from time to time.

In the end, this is still a message of hope.  God is full and complete.  There will come a time when we realize what God is.  But until that time we can rest in the belief that God has called us all to be priests in Jesus Christ.  He has called us to sacrifice, but the sacrifice will be worth it.  He has called us to a special relationship that has both bitter and sweet elements.  But rest assured that He has called us.

Interlude: What is the Antichrist?

Meaning Broader than What We Assume

Before we go too much further into John’s Apocalypse, I’d like to pause and do a historical study of the concept Antichrist.  The Greek word “Christ” and the Hebrew word “Messiah” both mean “anointed one.”  The prefix “anti-” means against or opposite.  Thus, literally the word Antichrist means “that which is against (or opposite) Christ.”  In one sense, anything or anyone which is in agreement with sin is an antichrist.  When I choose sin instead of God’s ways, I am literally an antichrist to all those people that my sins effects.

As for the concept of what the Antichrist means …

• Most ancient mythology has an idea where the creator god struggles against the antithesis of what they represent. 
• Many of those mythologies represent the antithesis of the creator god as a dragon. 
• From a Christian perspective, some think of Satan as an antichrist.  In one sense, this does make sense.  Jesus Christ is the one who draws all mankind to God and Satan is the one who draws all people away from God. 
• While this is correct from a particular understanding of the language, I personally believe that when the Scriptures speak of an antichrist (and especially the Antichrist) it speaks about a person of human origin.

The first time in recorded Jewish history that the word antichrist was applied to a specific person is in the case of a Greek named Antiochus Epiphanes IV.  In his control over Jerusalem, he outlawed owning a copy of Jewish law and he made it illegal to be circumcised.  It was a law punishable by death, and it was a law that was specifically geared towards eradicating the Jewish people from the face of the earth.  Obviously, he was an anti-messiah, or in the Greek language we would say an antichrist.

There is very little mention of the Antichrist in the New Testament. 

• In 2 Thessalonians 2:5-12, Paul speaks of the man of sin, who will come and lead people away from God. 
• 1 & 2 John are the only places in the New Testament where the actual word antichrist appears (it does not even appear in Revelation).  1 John 2:18 speaks of the Antichrist to come, although he acknowledges that many antichrists have already come.  1 John 2:22 says that anyone who denies the Father and the Son is an antichrist.  1 John 4:3 says that anyone who doesn’t believe Jesus came from God is an antichrist.  2 John 1:7 says that anyone who denies Christ is an antichrist.  All of these statements are understood to be true simply by definition.  That which opposes God opposes Christ and therefore is an antichrist. 
• Even in Revelation, the antichrist for John’s contemporary context is largely the Roman Empire.

In all cases, it is improper and uninformed to speak of the coming “antichrist” as if there is only one grand person who is against Christ.  There may indeed be the big grand-daddy of all antichrists to come and such a person may deserve the title “The Antichrist,” but such a follower of sin would be only the worst out of a long line of antichrists.  This is not to say that the fundamental concept of the Antichrist is in any way wrong.  Rather, it is actually quite proper thinking.  It makes perfect sense that as the world falls more and more into sin that those who embody sin the most would rise in power and popularity. 

The important part of this discussion is the realization that anyone who leads us away from Christ is an antichrist; and we should be watchful against all who would lead us away from God.

Year 0, Day 20: Revelation 9

Abyss

The first of the remaining three woes deals heavily with the Abyss, so let’s look for a moment at what exactly the Abyss means. 

• Originally, the Abyss was thought to be the place of the primeval waters when they were separated to make land in the creation story (see Genesis 1:6-7). 
• The next progression of development in the Abyss theory is that the Abyss is also the great subterranean sea where God held the waters that were used in the great flood in the time of Noah. 
• As time passed on, the Abyss became known as the holding place for the enemies of God, both the enemies in heaven and the enemies on earth.

There are plenty of aspects to consider when thinking about those who dwell within the Abyss. 

• Take notice of the fact that the residents of the Abyss are numerous. 
• The stars are often made analogous to the wandering fallen angels who have been cast out of heaven. 
• In the book of Enoch these wandering fallen angels are bound hand and foot and thrown into the Abyss. 
• Additionally, it is also often thought that the angels who fell from heaven and seduced the inhabitants of the earth (thus creating the Nephilim of Genesis 6:1-4) were thrown into the Abyss. 
• Interestingly enough, the star that falls from heaven and is given the key to the Abyss is often thought of as Satan, who is then given the power to bring destruction upon the earth. 

If this is true, then it would seem that this passage also is a multi-layered teaching of past, present, and future.  Satan is already referred to as the prince of this world – although he is certainly not an eternal prince.  Satan has already been unleashed upon the earth – and we know that this has been true at least since the time of Job.

Fifth and Sixth Trumpet

In any case, note the dramatic shift between the natural disasters of the first four trumpets and the supernatural destruction of these trumpets that come after the eagle’s interlude.  If nothing else, this is a stark reminder to us that while there are physical and natural woes to be faced in life (and especially in the time of judgment) there are also certainly supernatural forces at work as well.

Let’s take a look at these locusts.  Earthly locusts belong to the same family as both the house cricket and the grasshopper and can grow anywhere between 2-6 inches in length with a wingspan of 2-3 times their length.  Locust swarms can reach up to one hundred feet deep and up to 4 miles long. They can be so densely packed within the swarm to limit visibility to less than 200 feet.  Locusts eat most grasses and strip the bark off trees.  When locusts are done feeding on an area, the area usually looks as though it had been burned with a great fire.  Locusts often spawn in desolate places and then migrate to places where there is readily available food.  The sound of the flight of locusts is often described as a waterfall, and the sound of a large swarm eating is often compared to the crackling of a fire.  Historically, the head of a locust has been compared to that of a horse, and many languages use a word for locust that is a derivative of the word for horse or cavalry.  Finally, the life cycle of a locust is about five months from hatching to death (late spring to early fall).

So how do natural locusts compare to these supernatural denizens of the Abyss?  Well, the starkest contrast is that the supernatural locusts prey not on plants but on mankind.  If we can anthropomorphize a field being destroyed slowly by a locust swarm, I think the slow agony of the plague upon the field would compare to the slow agony these supernatural locusts will give to the unsealed humans upon the earth.  Their pain will be great, but not ultimately permanently lethal.  It’ll be sheer torture, making a person to seek death but be unable to find it.  Also notice the description that these locusts are given.  They have a human appearance.  How often it is our own cunning and sinfulness that causes us our biggest troubles in life?  They are also spoken of as having great armor.  Could we not again take this as an analogy to how difficult our own sin is to root out from our own lives?  The locusts are given teeth like those of a lion. Again, can we not see in this a reflection of the ferocity with which sin attacks our lives?  I’m not saying these locusts are nothing more than a metaphor for sin, but what I am saying is that these locusts have a great human appearance and I think it is fair to see the similarities of our own sinfulness within them.

Another interesting perspective on these locusts is that it appears that a single generation of locusts will cause massive destruction to humanity.  Of course, many people will want to speak of this in terms of end-times judgment language and believe that at the end of the world this plague of locusts will literally be unleashed onto the earth.  While this certainly could be true, I know that we can definitely learn something about the present and past condition of mankind from this teaching.  Within John’s own lifetime, he has seen a single Roman Emperor, Nero, bring great torture to Christians.  Several decades later the Emperor Domitian brought about another plague of torture.  John’s experience is that persecution comes and goes with each generation of emperors.  Isn’t it amazing what damage can be brought about by a single generation – or even a single person – in which depravity reigns within them?

Having learned a few things about humanity from the locusts, let’s turn now to the second-to-last trumpet: the angelic horsemen of vengeance. John could be tapping the book of Enoch, which frequently describes the “angels of punishment.”  These angels had the task of coming and delivering punishment whenever God deemed it necessary and just.  Historically speaking, John could be using this as a reference to the Parthians, whose home in modern day Iran would be “across the Euphrates.”  They were the most feared military – even above the Roman legions – as their cavalry had beaten Roman soldiers in several battles.  From a numerology perspective the number of the horsemen is 200,000,000, which just happens to be 2*(10,000)².  This number isn’t particularly significant other than the fact that John is claiming double a very large number squared.  In other words, it is not only beyond the ability to be counted (thousands), but it has an element of divine perfection within it (perfect square).

So what conclusions can we make about these horsemen?  Again, it is possible that people will want to interpret this passage into solely end-times theology and the literalness certainly cannot be disputed until it actually happens. 

For the purposes of this blog, I’m going to instead search for what we can learn about ourselves, humanity, and God. 

• The fact that two-thirds of humanity who aren’t killed by these horsemen continue to worship other gods speaks volumes to the human condition.  Human beings are stubborn and often destructive within our stubbornness. 
• Human beings are often willing to sacrifice others around them to get what they want.  For many people who live, they live under the assumption that so long as they are still able to get what they want then they need not care about the next guy or the overarching consequences.  As long as we can still live in the blindness of following our own personal gods, why should we care about what is happening around us? 

Isn’t it a shame how even when a third of the population of the earth is threatened that the typical human response is going to continue on with their own way of life as if nothing changed?  That discovery is one of the saddest discoveries that this chapter of Revelation has for us to witness about our human condition.

Year 0, Day 19, Revelation 8

Seventh Seal

I find it very interesting that after all the buildup of the first six seals - the seventh seal initially seems to be a dud.  After all, the seventh seal brings about … silence.  All the other seals brought signs of judgment and wrath; this seal brings nothing.  Well, almost nothing.  In fact, when the “nothing” that it brings about is revealed, it will be so much “something” that you will want to chastise me for once declaring it as “nothing.”

The silence comes because of the full realization of being in the presence of God.  1 Kings 19 tells us of the story of Elijah in the mountain cave where God was not in the fire or the earthquakes but rather in the stillness. 

Additionally, the silence could represent the fullness of God’s desire to listen to our prayers.  Anyone who has ever used incense knows how much it fills each and every aspect of the room in which it is used.  As the prayers of the saints fill heaven fully, silence ensues so that God can give them his full attention. 

Furthermore, the silence could be from the overwhelming nature of the completion of the opening of the seven seals.  If we can take the previous chapter (especially 7:1-3) as a reminder about God’s plan for salvation (either the birth narrative or Pentecost) and the sealing of the saints, then this seventh seal can be seen as the great response to God’s plan of salvation. 

Whatever happens to be the motivation for the silence, the reality is that the silence comes because God is present and at work.  The silence – the “nothing” that the seventh seal reveals – is a stark reminder to us that God is what is important as well as the fact that God is present.

Incense

Before we go on to the trumpet angels, note that the angel with the incense is standing at the altar.  Traditionally, sacrifices were given at the altar.  With the death of Christ, blood sacrifice is no longer demanded of us for the forgiveness of sin.  All God asks of us is that we have a repentant heart.  In other words, our prayer and relationship with God is the New Testament analogy for the Old Testament sacrifice – although certainly Christ’s bloody death on the cross does all of the meaningful work of salvation. 

But there is yet more in this altar discussion.  The coals that are thrown down upon the earth are gathered from the altar, where the prayers are being offered as incense.  The chain of cause and effect is clear here.  Our prayers rise before God because we live in a world where sin makes them necessary.  God responds to our prayers by offering a fiery condemnation of the sin and brokenness in the world.  God does not immediately and vengefully condemn the sinner because we are given grace and an opportunity for repentance; but God does immediately condemn and judge the sin and forgive it once repented.  I think that it is important to not miss the chain of events, though.  Prayer fills all of heaven, and a response is issued forth.

First Four Trumpets

So now we move on to the seven trumpets – well, only the first four for this chapter.  Church tradition holds that the seven angels before the throne are called archangels and they are given the following names:

• Uriel: “Fire of God;” also known as God’s Keeper of the Light,
• Raphael: “Healer of God”,
• Raguel: “Friend of God;” also known as the bringer of Justice,
• Michael: “Who is like God;” also known as the commander of God’s army,
• Sariel: “Command of God;” often also mentioned as Arazyal, the Angel of Death – though not all sources agree with this,
• Gabriel: “Strength of God;” also known as the messenger of God,
• Remiel: “Thunder of God;” also known as the compassion of God. 

They are spoken of in the Apocrypha in Tobit 12:15.  Historically speaking, trumpets are used in a community for one of three purposes: as a calling for the community to come together, as a calling to initiate battle, or as a beginning to special festivals.  I think all three of these reasons could well apply in this accounting.

The first four trumpet blasts are eerily reminiscent of the control over nature that God displays in the Exodus story.  We have water turning into blood, hail beating the earth, hardship upon the things that dwell upon the land, darkness coming from the quenching of the heavenly lights.  John’s point in this passage is absolutely identical to Moses’ point during the 10 plagues: God is ultimately the one in charge. 

In addition to the Old Testament references, John also ties in other aspects of life understood to occur as a part of Mediterranean life.  Although not frequent, rain the color of blood falls from the sky when red sand from the Sahara Dessert gathers in the atmosphere before a storm.  We’ve already spoken of the fact that fire and smoke poured down from the heavens with the eruption of Mt. Vesuvius in 79 AD.  Furthermore, the whole Aegean Sea is a volcanic rich area which brought eruptions as well as the destruction and formation of new islands during the time when John would have been alive.  John is tying Old Testament tradition with the commonly observable world in order to remind the people that God continues to be in control regardless of what Rome may say on the issue.

The third trumpet specifically brings about a star called Wormwood.  Biblically speaking, Wormwood is not traditionally used as a specific name.  Rather, it is a general classification for a group of bitter herbs that Jewish tradition finds particularly unpleasant to eat.  These herbs come from a class of plants called artemisia.  They are also known as Mugwort or sagebrush.  The most famous of these would be tarragon, but they should not be confused with salvia, which many of us confuse with sages.  They are often used as natural bug repellants, especial against fleas.  Deuteronomy 29 and Jeremiah 9 speak of wormwood as an analogy to the bitterness of God’s wrath – especially against the sin of idolatry.  

Here John taps the Jewish tradition of Wormwood representing bitterness in order that he should paint us a picture about our relationship with nature.  Wormwood serves as a warning to the inhabitants of the earth that we should beware of the effects of our sinful nature upon each other and the creation.  When we lust after our own desires, the world becomes a very bitter place.  When our lust becomes so great that God intercedes in judgment, the world will become very bitter indeed.

Eagle's Interlude

The eagle’s interlude is ominous in word and description.  The description of “midway” – although some translations translate this as “midair” and thus lose some of the emphasis of the passage – does mean in the middle of the sky, but specifically at its highest point, the apex.  It is as though a solitary bird flies through an empty sky and just as it is about to begin its descent it has nothing else to do but warn the inhabitants of the earth of what they have brought upon themselves.  Just like the eagle that is at the point of making its descent, the height of humanity has ended. 

The imagery between this last verse and the preceding verses should not be missed.  The four trumpets that came before the eagle were trumpets that dealt largely with natural effects.  Now an eagle – another element of nature – calls out to humanity in warning.  Nature groans against the effects of our sinfulness.  Nature has a way of warning us when we as human beings are out of balance.  God uses nature to convey the signs that tell us about the effects of our human sinfulness.  The signs can be good or bad, but they are always honest.  The more we turn away from God, the more we risk bringing destruction and wrath upon ourselves.

The trumpet judgments have come, and the story takes a turn for the wrathful.  Wait and see, the story only gets starker from here.  Woe indeed.

Year 0, Day 18, Revelation 7

God

Let’s spend a little time today focusing on God before we get to the number sealed and the great multitude.  Notice that God is described as a living God.  This description is primarily designed to give hope.  After all, what hope can come from a dead god? 

In addition to giving hope, a living God is both a promise and a threat for the hopeful.  A living God is a promise to those who follow him and acknowledge their sin while repenting. A living God is a threat to those who ignore their sinfulness; yet this gives more hope to those who are oppressed for their faith in God.  This thought would bring comfort to the people in John’s day who are being persecuted by the Romans.

In keeping with this last comment, notice that God is portrayed as both a God of terror and reward.  The passage gives us no indication whatsoever that those who are sealed are to be spared from the wrath coming upon the world.  They are to be sealed with a mark from the living God for sure, but there is no indication that after being sealed they are not to endure the coming wrath.

The Seal

Speaking of the seal, let’s talk a little bit about this sealing process.  Notice that the angel who comes is from the East, where the sun rises.  We can see in this passage another indication that not only is the book of Revelation a book intended for John’s contemporaries as well as a description of the future judgment of the earth, but it is also a retelling of the past.  In the Gospels, the Magi come from the East as a proclamation of the coming of Jesus.  This story could well be a reminder of the birth of Christ.  After all, is it not Christ who seals us with the Holy Spirit? 

I think there is something to this point, given that the passage to come – Revelation 7:10-17 – is all about Christ’s glory.  In any case, I think that this story of being sealed should evoke a memory of our own baptism of the Holy Spirit and our being sealed by Christ into the Father’s kingdom.

As far as the actual seal goes, this passage largely has its roots in Ezekiel 9:1-11.  Seals show possession.  We brand cattle with the seal of the rancher.  We use our own seal – our signature – every time we write a check or sign up for something. 

Further, remember that this passage is in the greater scope of Christ undoing the seals over the scroll discovered in the last chapter.  As the seals of history are being opened and the evils of sin and humanity are taking over the world, God is also busy sealing His own people.  That’s a really cool point to read into this passage, and it is a point that would bring great comfort to John’s contemporaries.  It should also bring great comfort to us now and in the time to come.

The 144,000

As far as the multitude sealed goes, the number 144,000 is significant: 12,000 from 12 tribes.  In ancient times, square numbers (a number times itself, in this case 12x12) were always a sign of something divine occurring.  But what is of a far greater significance is that the sealed are to be merged with a greater multitude that cannot be counted.  In this light, the 144,000 are often interpreted as those faithful Christians alive in John’s time that are merged into the faithful people from all time. 

However, this number need not be taken literally.  In ancient times, when people wanted to express a large number they would use the word for a thousand.  In some cases the word could literally mean a thousand, but in other cases it simply meant something beyond a realistic ability to count. 

We can add to it that in ancient times multiplication was seen as the means of expressing a concept beyond the ability to count it.  For example, see where Jesus telling Peter to forgive 70 times 7 in Matthew 18:21-35 as a way of saying to Peter that he should forgive so many times that he would not be able to keep track of the number.  Thus, John could simply be referring to this crowd as a large gathering to be merged with an even larger gathering.  In this case the two “12s” could be an implication of the truly faithful Jews and the truly faithful Christians – whatever their literal number to be.

The Tribes

Having dealt with the number, let’s now take a look at the list.  Fell free to compare this list to Exodus 1.  Notice that Judah is moved from the fourth position to the first position.  This is likely because Christ came from the tribe of Judah, as was expected of the Messiah.  Also note that Dan is omitted, and Joseph’s son Manasseh is used to make up the difference.  Normally, if anyone is omitted it is Levi and Joseph becomes split into Manasseh and Ephraim.  Dan is likely omitted largely because when the kingdom of Israel split into two kingdoms the tribe of Dan was influential in creating new places to worship instead of Jerusalem.  From that point on in history, Dan was often considered to be the tribe that led people away from the true worship of God.

Okay, back to scripture.  We now turn to this motley multitude.  They are from every race, creed, tribe, tongue.  Today we would say that they are from every socio-economic level, with all colors of skin, eye shapes, and even bone formations. 

They wear white robes, signifying purity and conquest, and wave palms, signifying praise and tribute for kingship.  This reminds us of the triumphal entry, another retelling of the Gospel story.  Furthermore, the robes have been made clean by God – a reminder of the crucifixion.  Here we can see this passage not only as something to come but also as a retelling of the past.

While the focus of the gathering is that they have been saved through the lamb, the people are said to have washed their own robes in the blood of the lamb.  This is likely an analogy to our own repentance.  God has given us salvation; God has provided us with the means.  But if we choose to ignore it, that is our choice.  It is a gift for us to receive and use – or reject.  We must obey God and repent or the gift of salvation is not truly ours.

Praise and Worship

Okay, let’s finish this blog post with a return to the praise and worship of God and Christ.  God and the lamb are served day and night by those gathered.  This is clearly a reference to the Levites found in 1 Chronicles 9:33.  There we discover that the Levites were charged with serving the temple day and night.  Clearly John is reinforcing the belief that all who follow Christ are made priests in Christ. 

Additionally, if all who are present are priests, then it implies that God’s barriers are down.  In the Old Testament there were barriers as to who could approach certain areas of the temple based on societal role such as Gentile, Jew, man, woman, priest, etc.  If all serve God, then there no longer are barriers between us and God regardless of whether we are Gentile, Jew, man, woman, priest, laity, etc.

We shall conclude with some Old Testament reflection.  In v. 16 we find a reference back to Isaiah 49:10.  In God’s presence, the pain of this present world goes away.  There is no hunger, thirst, fainting, or even weakness in God.  In fact, Christ the shepherd will lead us to living water.  That is certainly a reference to eternal life, but also a reference to eternal refreshment in our relationship with God.  Christ – through God – leads us to receive things without which we cannot survive.  If that doesn’t take us back to John 4 where Jesus talks to the Samaritan woman – and another retelling of the Gospel story – I don’t know what will! 

The last verse ends with a reminder of Isaiah 25:8.  If all of our needs are met in God, then when we completely dwell in God’s presence we will have no need for tears.  Tears of sadness in this world are evidence of the destructiveness of sin.  Remove sin’s influence and life will revert back to the perfection that God has intended for us.  That, in a nutshell, is what we can look forward to in God.

Year 0, Day 17: Revelation 6

Confession

Okay, it's now confession time.  The next 17 chapters or so are some of my favorite ones in the Bible.  That means that the blog posts are going to get a little longer.  I know. I'm sorry.  But there is some really cool stuff in here!

Apocalyptic Literature

Beginning with Revelation 6, it is important to understand John's Apocalypse as the type of literature that it is: Apocalyptic, not Prophetic.  John is not interested in changing the culture around him (as someone acting in the role of a prophet would be).  Rather, John is interested in giving people hope in the midst of a sinful world that cannot be changed any more than the death of Christ has already changed it.  It is hope, not change, which is John’s goal in writing.  

We must remember that Biblically speaking the best way to give hope is to give remembrance.  All throughout the Old Testament the Bible bids people to remember what has happened to them (and their ancestors before them) so that they can find hope.  This is the essence of apocalyptic literature.

Historical Timeline

Additionally, before I go into the text too deeply I also want to mention several events that occurred within the Roman Empire three decades or less before John wrote this letter:

• 60 AD: a series of earthquakes should the Mediterranean region, causing much of the destruction of which the earlier section on the seven churches spoke.
• 62 AD: the once invincible Roman legions were soundly thrashed by the Parthians (present day Iranians).
• 64 AD: The Great Fire of Rome occurred, and Christians were blamed.  As a result, Christians in Rome were captured, sent to fight as gladiators, crucified, or burned as living torches.
• 66-70 AD: there was a bloody civil war in Jerusalem leading to the destruction of the temple in Jerusalem under Roman (Pagan/Gentile) authority
• 79 AD: Mt. Vesuvius erupted, instantly killing almost all the people in the area of Pompeii.
• 92 AD: The western half of the Roman Empire experiences massive crop failures and famine spreads throughout the whole Roman Empire.

As we progress through the book of Revelation, you will find these examples lifted up time and time again.  John uses the imagery of events that already occurred to remind the people that should events like these (or other hard things) come that we can have hope.  God brought them through it once already; God can certainly do it again.  There is no need to fear when we have God on our side.

The Breaking of the Seals

So let’s look at this passage.  While we do it, stick a thumb in your Bible at Matthew 24.  Also, you’ll notice that a voice occasionally says “Come” after some of the seals are broken.  It is important to understand this voice not as being spoken to John (as was the case in Revelation 4:1).  Rather, the bidding voice is calling for the results of the seal to “come forth into the earth.” 

Furthermore, if you flip to Zechariah 6:1-8 you will see a passage from which John could have drawn as he wrote this.  In that passage, the four horsemen are specifically God’s agents against those who oppose Him.  That is significant.  So often we think of the four horsemen of the Apocalypse as evil beings or agents of Satan.  No, they come at the beckon of God.  They come as Christ undoes a seal.  These are God’s agents sent to the world in order to give the world what it wants as it rebels against God.  Although they may be difficult agents to understand, they are certainly much less difficult to see as God’s agent than the angel of death sent into Egypt right before the Exodus!

Let’s look at these horsemen.  We first get to the white horse, which historically has always stood for conquest.  In Roman days, a victorious military general rode through nearby towns in a chariot drawn by white horses.  Furthermore, the bow stands for military power.  Earlier I made comment about the Parthians, who defeated the Roman legions handily when Rome tried to push east into modern day Iran.  The Parthians were known for being incredible bowmen who rode into battle on white horses. 

So what is John saying?  First, I am confident that as John pens Revelation the history of the Roman defeat at the hands of the Parthians is in the front of his mind.  That will bring comfort to a people within the Roman Empire who are being persecuted as Christians.  The Romans who oppress them have weaknesses and have been beaten before.  Second, and perhaps more importantly, human history is filled with military conquest.  That is not necessarily a good thing, although remember that the four horsemen are also God’s servants.  Remember that I advised you to read Revelation 6 with a thumb in Matthew 24.  As Jesus says in Matthew 24:6, there will always be war and rumors of war.  So be the white horseman as he fulfills Christ’s words.

Let’s move on to the red horse.  This rider is often called the horseman of strife.  The purpose of this horse and its rider is to remove peace from the earth, hence the gift of a sword.  Humanity has always had a competitive streak within it.  Nations quickly rise up against one another but there is almost always criticism when nations rise up to help one another.  It seems that essential to humanity is the need to compete and be superior to the neighbor.  John’s point here with this horse is that war and violence will always be a part of humanity.  In many respects, this is a commentary on the Roman Empire who grew and expanded through military conquest.  It is meant as a message of hope, however, in that when we experience times of war we are not alone in history.  Others have endured war.  Civilization – and more importantly, faith in God – has always endured in spite of our warring tendencies.

Let’s move on to the black horse.  This rider is often called the horseman of famine.  Grain, wine, and olives were the main crops of the Palestine area.  Although it is unthinkable, it is actually common to have a superabundance of oil and wine when there is a famine of grain.  Olive and grapevine roots are far deeper than grain roots and thus can usually survive a drought. 

Perhaps this is a commentary on just how fragile our necessities of life really are.  In a country where our pets eat better than a third of the world’s population, we can see just how fragile balance actually is.  John’s point in this passage is to remind the people that hardship and famine is always a threat.  Famine can actually cripple a whole empire or country in only a few months if left unchecked.  Yet we find that even in times of famine our priorities as human beings are still often on protecting our luxuries in life.  Notice that again this passage parallels Matthew, specifically in Matthew 24:7.

Next we head off to the fourth horse, the pale horse.  This rider is actually named death.  There can be no doubt that John borrows from Ezekiel 14:21 here.  John’s grand point is that the wages of our sin is death and none of us can escape that reality.  The world and all those on it are ultimately doomed to die.  Again we can see this passage following along in Matthew, specifically Matthew 24:9.

The fifth seal gives us the perspective of the Martyrs, who are either “under” the altar – or more likely at the foot of the altar.  This is a significant place to be found because of John’s understanding of the Old Testament concept of sacrifice.  Leviticus 17:11-14 tells us that with respect to sacrifice the most important aspect is the blood – that which conveys our life.  Leviticus 4:7 tells us that any blood which is not burned in the sacrifice is to be poured at the base of the altar.  Thus, those who are at the base of the altar are an offering to God. 

Those who die for the sake of righteousness die in God’s worthiness.  What looks like a waste of human life becomes useful in the hands of God.  What is it that Jesus says several times in Matthew 24?  The one who endures to the end will be saved.  John’s point in this seal is that any faith worth having is a faith worth enduring persecution.  In other words, if we believe something strongly enough we will eventually be persecuted for it.  Persecution, then, is expected.  At some point we should expect to be seen as “different” and treated as such.

The sixth and last seal in this chapter deals with traumatic natural disasters – see Matthew 24:7 and Matthew 24:29.  Earthquakes happen and continue to happen.  Water sources become contaminated through natural (and more recently human) means.  Astrological events (shooting stars, meteors, etc) occur outside of our ability to control them.  John’s point is that we live in a world that is beyond our control.

Note that all people fall in times of natural disasters.  Earthquakes destroy all in their path regardless of station in life.  Hurricanes, tornadoes, tsunamis, and the like do not favor anyone.  In the end, when faced with a power greater than any of us can control we all turn tail and seek shelter where it can be found.  Human beings almost always choose to hide when we are faced with our own finitude.  So often when we could run towards salvation – even if it means death – we instead opt to hide and escape our inevitable end.

In the end, we come back to the lamb imagery we saw so gloriously in Revelation 5 - and notice the inherent parallel to Matthew 24:30.  We even return to the parallel to the horsemen in Matthew 24:31 as God's agents! 

The people call out being afraid of the “wrath of the little lamb.”  We like to think of Jesus as the loving and gentle one.  But here the image of Jesus is the one who brings God’s wrath onto humankind.  Yet, it is not a wrath that is undeserved.  Nor is it wrath that is unexpected.  It is only through the purifying fire of God’s wrath that we will pass into God’s glory.  So in bringing wrath and judgment, God actually brings love and new life.

The trailing question is pertinent.  “Who is able to stand?”  When God looks upon our sinful life with His eyes of perfection, what purpose is there in standing in the first place?