Revelation 6, The Book Is Open

ANALYSIS OF THE CHAPTER

The sixth chapter of Revelation contains an account of the opening of six of the seven seals. It need not be said to anyone who is at all familiar with the numerous--not to say numberless--expositions or interpretation of the Apocalypse that it is at this point that interpreters begin to differ. Here the interpretations commence the divergence towards those various, discordant, and many of them wild and fantastic theories, which have emerged in the exposition of this wonderful book.  What makes the different interpretations stand out is they all proclaim to carry the Seal of God. 

Up to this point, though there may be unimportant diversities in the exposition of words and phrases, there is no material difference of opinion as to the general meaning of the writer. In the epistles to the seven churches, and in the introductory scenes to the main visions, there can be no doubt, in the main, as to what the writer had in view, and what he meant to describe.  He addressed churches then existing, (Chapter 1:-3:) and set before them their sins and their duties.  He described scenes passing before his eyes as then present, which was merely designed to impress his own mind with the importance of what was to be disclosed, and to bring the great actors on the stage, and in reference to which there could be little ground for diversity in the interpretation.

Here, however, the scene changes and opens into the future, a future comprehending all the unknown period until there shall be a final triumph of Christianity, and all its foes shall be prostrate. The actors are the Son of God, angels, men, Satan, storms, tempests, earthquakes, the pestilence, and fire; the scene is in heaven, earth, hell.  Strangely, at this point of John's elucidation, there is no mention of the church as one of the great actors.  There is no certain designation of places.  There is no mention of names--as there is in Isaiah (Isa 45:1) of Cyrus, or as there is in Daniel (Da 8:21; 10:20; 11:2) of the "king of Grecia ".   There is no designation of time that is necessarily unambiguous, and there are no characteristics of the symbols used that make it antecedently certain that they could be applied only to one class of events. 

In essence, the time and place of the events depicted in Revelation are often left to the imagination of the interpreter.   However, we cannot discard the facts that the interpreter needs the guidance of the Holy Spirit in order for the interpretation to be factual.  This being said, it is easy to concoct theories and scenarios that fit a particular scheme or agenda as with the interpretation of the scripture to support many different and conflicting gospels.  In the study that follows, we will not advance any theory as pertaining to date, person or time.  We only seek to provide you with the incentive to as Paul said, "think on these things."

In the boundless future that was to succeed the times of John, there would be, of necessity, many events to which these symbols could apply.  The result has shown that it has required but a moderate share of pious ingenuity to apply them, by different expositors, to events differing widely from each other in their character, and in the times when they would occur. It would be too long to glance even at the various theories that have been proposed and maintained as gospel about the interpretation of the subsequent portions of the Apocalypse, and wholly impossible to attempt to examine those theories.  Time, in its developments, has already exploded many of them; and time, in its future developments, will doubtless explode many more, and each one must stand or fall as in the disclosures of the future it shall be found to be true or false. It would be folly to add another to those numerous theories, even if I had any such theory, and perhaps equal folly to pronounce with certainty on any one of those that have been advanced.

This seems to be an appropriate place to state what principles we intend to pursue in the interpretation of the remainder of the book.

(1.) It may be assumed that large portions of the book relate to the future; that is, to that which was future when John wrote. In this, all expositors are agreed, and this is manifest indeed on the very face of the representation. It would be impossible to attempt an interpretation on any other supposition, and somewhere in that vast future, the events are to be found to which the symbols here used had a reference. This is assumed, indeed, on the supposition that the book is inspired: a fact which is assumed all along in this exposition, and which should be allowed to control our interpretation.

However, assuming that the book relates to the future, though that supposition will do something to determine the true method of interpretation, yet it leaves many questions still unsolved.  Whether it refers to the past destruction of Jerusalem, on the supposition that the work was written before that event took place, or to the history of the church subsequent to that.  Whether it is designed to describe events minutely, or only in the most general manner can be grounds for discussion.  Whether it is intended to furnish a syllables of civil and ecclesiastical history, or only a very general outline of future events; whether the times are so designated that we can fix them with entire certainty; or whether it was intended to furnish any certain indication of the periods of the world when these things should occur;--all these are still open questions, and it need not be said that on these the opinions of expositors have been greatly divided.

(2.) It may be assumed that there is meaning in these symbols and that they were not used without an intention to convey some important ideas to the mind of John and to the minds of his readers-- to the church then, and to the church in future times. The book is indeed surpassingly sublime. It abounds with the highest flights of poetic language. It is Oriental in its character and exhibits everywhere the proofs of a most glowing imagination in the writer. However, it is also to be borne in mind that it is an inspired book, and this fact is to determine the character of the exposition. If inspired, it is to be assumed that there is a meaning in these symbols; an idea in each one of them and in all combined, of importance to the church and the world.  Whether we can ascertain the meaning is another question, but it is never to be doubted by an expositor of the Bible that there is a meaning in the words and images employed, and that to find out that meaning is worthy of earnest study and prayer.

(3.) Predictions respecting the future are often necessarily obscure to man. It cannot be doubted, indeed, that God could have foretold future events in the clearest and unambiguous language, he who knows all that is to come as intimately as he does all the past, could have caused a record to have been made, disclosing names, and dates, and places, so that the most minute statements of what is to occur might have been in the possession of man as clearly as the records of the past now are. But there were obvious reasons why this should not occur, and in the prophecies, it is rare that there is any such specification. To do this might have been to defeat the very end in view; for it would have given to man, a free agent, the power of embarrassing or frustrating the Divine plans. However, if this course is not adopted, then prophecy must, from the nature of the case, be obscure. The knowledge of any one particular fact in the future is so connected with many other facts, and often implies so much knowledge of other things, that without that other knowledge it could not be understood. Suppose that it had been predicted, in the time of John, that at some future period some contrivance should be found out by which what was doing in one part of the world could be instantaneously known in another remote part of the world, and spread abroad by thousands of copies in an hour to be read by a nation. Suppose, for instance, that there had been some symbol, or emblem representing what actually occurs now, when in a morning newspaper we read what occurred last evening at St. Louis, Dubuque, Galena, Chicago, Cincinnati, Charleston, New Orleans. It is clear that at a time when the magnetic telegraph and the printing-press were unknown, any symbol or language describing it that could be employed must be obscure, and the impression must have been that this could be accomplished only by miracle--and it would not be difficult for one who was disposed to skepticism to make out an argument to prove that this could not occur. It would be impossible to explain any symbol that could be employed to represent this until these wonderful descriptions should become reality, and in the meantime the book in which the symbols were found might be regarded as made up of mere riddles and enigmas; but when these inventions should be actually found out, however much ridicule or contempt had been poured on the book before, it might be perfectly evident that the symbol was the most appropriate that could be used, and no one could doubt that it was a Divine communication of what was to be in the future. Something of the same kind may have occurred in the symbols used by the writer of the book before us.

(4.) It is not necessary to suppose that a prophecy will be understood in all its details until the prediction is accomplished. In the case just referred to, though the fact of the rapid spread of intelligence might be clear, yet nothing would convey any idea of the mode or of the actual meaning of the symbols used, unless the inventions were themselves anticipated by a direct revelation. The trial of faith in the ease would be the belief that the fact would occur, but would not relate the mode in which it was to be accomplished, or the language employed to describe it. There might be great obscurity in regard to the symbols and language, and yet the knowledge of the fact be perfectly plain. When, however, the fact should occur as predicted, all would be clear. So it is in respect to prophecy. Many recorded predictions that are now clear as noonday, were once as ambiguous and uncertain in respect to their meaning as in the supposed case of the press and the telegraph. Time has made them plain; for the event to which they referred has so entirely corresponded with the symbol as to leave no doubt in regard to the meaning. Thus many of the prophecies relating to the Messiah were obscure at the time when they were uttered; were apparently so contradictory that they could not be reconciled; were so unlike anything that then existed, that the fulfillment seemed to be impossible; and were so enigmatical in the symbols employed, that it seemed in vain to attempt to disclose their meaning. The advent of the long-promised Messiah, however, removed the obscurity, now they are read with no uncertainty as to their meaning, and with no doubt that, those predictions, once so obscure, had a Divine origin.

Revelation 5: 1-14

The Presentation of The Christ

As we proceed deeper into the study of Revelation we should not become distracted by trying to describe the symbols, the symbols are John's attempt to describe the indescribable, the supernatural.  John's narrative is akin to walking into the highest seat of power on earth and trying to describe what you see to a blind person.  John is giving us a glimpse of the throne room of God.  

Revelation 5 prepares us for the prophecies that will begin in chapter 6.  This chapter does not show the church as some propose standing or seated around the Throne of God, nor does it depict the Holy Angles marching around the throne in a confused manner shouting Holy, Holy, Holy.  Revelation 5 shows the introduction of the Christ.  John describe the setting as such, "And I saw in the midst of the throne and of the four living creatures, and in the midst of the elders, a Lamb standing, as though it had been slain, having seven horns, and seven eyes, which are the seven Spirits of God, sent forth into all the earth."  (Revelation 5:6)  Try to visualize a Lamb "standing, as though it had been slain"   In the natural world standing and slain does not go together.

                                     ANALYSIS OF THE CHAPTER,

This chapter introduces the disclosure of future events. It is done in a symbolic manner eminently fitted to impress upon the mind a sense of the importance of the revelations about to be made. The proper state of mind for appreciating this chapter is that when we look at the future and realizing that John's future is now, we realize that important events are about to occur; when we feel that that future is wholly impenetrable to us; and when the efforts of the highest created minds fail to lift the mysterious veil which hides those events from our view. It is in accordance with our nature that the mind should be impressed with solemn awe under such circumstances. 

It is not a violation of the laws of our nature that one who had an earnest desire to penetrate that future, and who saw the volume before him which contained the mysterious revelation, and who yet felt that there was no one in heaven or earth who could break the seals, and disclose what was to come, should weep. Revelation 5:4. The design of the whole chapter is evidently to honor the Lamb of God, by showing that the power was entrusted to him which was confided to no one else in heaven or earth, of disclosing what is to come. Nothing else would better illustrate this than the fact that he alone could break the mysterious seals which barred out the knowledge of the future from all created eyes; and nothing would be better adapted to impress this on the mind than the representation in this chapter--the exhibition of a mysterious book in the hand of God.

The proclamation of the angel, calling on any who could do it to open the book; the fact that no one in heaven or earth could do it; the tears shed by John when it was found that no one could do it; the assurance of one of the elders that the Lion of the tribe of Judah had the power to do it; and the profound adoration of all in heaven and in earth and under the earth, in view of the power entrusted to him, the Son of God, of breaking these mysterious seals.

The main points in the chapter are these:

(1.) Having in chapter 4 described God as sitting on a throne, John here (Revelation 5:1) represents himself as seeing in his right hand a mysterious volume; written all over on the inside and the outside, yet sealed with seven seals; a volume manifestly referring to the future, and containing important disclosures respecting coming events.

(2.) A mighty angel is introduced making a proclamation, and asking who is worthy to open that book, and to break those seals; evidently implying that none unless of exalted rank could do it, Revelation 5:2.

(3.) There is a pause: no one in heaven, or in the earth, or under the earth, approaches to do it or claims the right to do it, Revelation 5:3.

(4.) John, giving way to the expressions of natural emotion--indicative of the longing and intense desire in the human soul to be made acquainted with the secrets of the future--pours forth a flood of tears because no one is found who is worthy to open the seals of this mysterious book, or to read what was recorded there, Revelation 5:4.

(5.) In his state of suspense and of grief, one of the elders approaches him and says that there is one who is able to open the book; one who has the power to lose its seals, Revelation 5:5. This is the Messiah--the Lion of the tribe of Judah, the Root of David--coming now to make the disclosure for which the whole book was given, Revelation 1:1

(6.) Immediately the attention of John is attracted by the Messiah, appearing as a Lamb in the midst of the throne; with horns, the symbols of strength, and eyes, the symbols of all-pervading intelligence. He approaches and takes the book from the hand of Him that sits on the throne; symbolical of the fact that it is the province of the Messiah to make known to the world the events which are to occur, Revelation 5:6-7. He appears here in a different form from that in which he manifested himself in chapter 1, for the purpose is different. There he appears clothed in majesty, to impress the mind with a sense of his essential glory. Here he appears in a form that recalls the memory of his sacrifice; to denote perhaps that it is in virtue of his atonement that the future is to be disclosed; and that therefore there is a special propriety that he should appear and do what no other one in heaven or earth could do.

(7.) The approach of the Messiah to unfold the mysteries in the book, the fact that he had "prevailed" to accomplish what there was so strong a desire should be accomplished, furnishes an occasion for exalted thanksgiving and praise, Revelation 5:8-10. This ascription of praise in heaven is instantly responded to, and echoed back, from all parts of the universe--all joining in acknowledging the Lamb as worthy of the exalted office to which he was raised, Revelation 5:11-13. The angels around the throne--amounting to thousands of myriads--unite with the living creatures and the elders; and to these are joined the voices of every creature in heaven, on the earth, under the earth, and in the sea, ascribing to Him that sits upon the throne and the Lamb universal praise.

(8.) To this loud ascription of praise from far-distant worlds, the living creatures respond a hearty Amen, and the elders fall down and worship him that lives forever and ever, Revelation 5:14. The universe is held in wondering expectation of the disclosures which are to be made, and from all parts of the universe, there is an acknowledgment that the Lamb of God alone has the right to break the mysterious seals. The importance of the developments justifies the magnificence of this representation, and it would not be possible to imagine a more sublime introduction to these great events.

Verse 1. And I saw in the right hand of him that sat on the throne. Of God, Re 4:3-4. His form is not described here, nor is there any intimation of it here except the mention of his "right hand." The book or roll seems to have been so held in his hand that John could see its shape, and see distinctly how it was written and sealed.

A book, billion. This word is properly a diminutive of the word commonly rendered book, (bibloV) and would strictly mean a small book, or a book of diminutive size--a tablet, or a letter.-- Liddell and Scott, Lex. It is used, however, to denote a book of any size--a roll, scroll, or volume; and is thus used

(a) to denote the Pentateuch, or the Mosaic law, Hebrew 9:19; 10:7;

(b) the book of life, Revelation 17:8; 20:12; 21:27;

(c) epistles, which were also rolled up, Revelation 1:11;

(d) documents, as a bill of divorce, Matthew 19:7; Mark 10:4. When it is the express design to speak of a small book, another word is used, (biblardion) Revelation 10:2,8-10. The book or roll referred to here was that which contained the revelation in the subsequent chapters, to the end of the description of the opening of the seventh seal--for the communication that was to be made was all included in the seven seals; and to conceive of the size of the book, therefore, we are only to reflect on the amount of parchment that would naturally be written over by the communications here made. The form of the book was undoubtedly that of a scroll or roll; for that was the usual form of books among the ancients, and such a volume could be more easily sealed with a number of seals, in the manner here described, than a volume in the form in which books are made now. On the ancient form of books, 

Written within and on the backside, 'within and behind.' It was customary to write only on one side of the paper or vellum, for the sake of convenience in reading the volume as it was unrolled. If, as sometimes was the case, the book was in the same form as books are now--of leaves bound together--then it was usual to write on both sides of the leaf, as both sides of a page are printed now. But in the other form it was a very uncommon thing to write on both sides of the parchment, and was never done unless there was a scarcity of writing material, or unless there was an amount of matter beyond what was anticipated; or unless something had been omitted. It is not necessary to suppose that John saw both sides of the parchment as it was held in the hand of him that sat on the throne. That it was written on the back side he would naturally see, and, as the book was sealed he would infer that it was written in the usual manner on the inside.

Sealed with seven seals. On the ancient manner of sealing, The fact that there were seven seals--an unusual number in fastening a volume--would naturally attract the attention of John, though it might not occur to him at once that there was anything significant in the number. It is not stated in what manner the seals were attached to the volume, but it is clear that they were so attached that each seal closed one part of the volume, and that when one was broken and the portion which that was designed to fasten was unrolled, a second would be come to, which it would be necessary to break in order to read the next portion. The outer seal would indeed bind the whole, but when that was broken it would not give access to the whole volume unless each successive seal were broken.

May it not have been intended by this arrangement to suggest the idea that the whole future is unknown to us, and that the disclosure of any one portion, though necessary if the whole would be known, does not disclose all, but leaves seal after seal still unbroken, and that they are all to be broken one after another if we would know all? How these were arranged, John does not say. All that is necessary to be supposed is, that the seven seals were put successively upon the margin of the volume as it was rolled up so that each opening would extend only as far as the next seal when the unrolling would be arrested. Anyone by rolling up a sheet of paper could so fasten it with pins or with a succession of seals,

To be continued..... The Book Is Open

Revelation 4:6-11:

One of the greatest problems we encounter when studying the book of Revelation, even the word of Jesus is trying to visualize a spiritual message from a natural perspective.  Bible students will do well to remember when Jesus said, "Let the dead bury the dead", or when he said to Nicodemus, "You must be born again."   We must be applied the lessons learn here throughout out Bible Study.  The term "Beast" is used in the Old and New Testament, Do this refer to some grotesque being straight out of a horror movie?  The term beast references the spiritual attributes of a person; they can be either good or bad.  From a natural perspective when we think of a beast, we think of something strong and overpowering.

In the fourth chapter of Revelation John is attempting to describe the indescribable.  Revelation is filled with symbols; these symbols are John's attempt to use the natural elements to describe the supernatural.  To see the supernatural one must invoke the mind's eye.  To describe the supernatural one must draw upon the description of the natural element.  How would you describe a ghost?  Would you use the word colorless?  I doubt if you would.  John was tasked to give us a peep into the supernatural world of God.  The heavenly Kingdom of God.  Throughout John's narrative, he used the words "like unto, or as if" to indicate that he was using a type of signification was suppose to force you to use your mind's eye to see the beauty of God.

Another commonly made error is the attempt to insert the church in the group that is assembled around the throne of God.  Since John did not mention the church in this setting we should be comfortable with the thought that the church is not in this setting.  The Church which we shall later see is with Christ being rewarded for their works and transformed into his Holy Angels, in preparation for their presentation before the throne and the performance of their duties to return with Christ and Judge the world.   

Download our free study guide of the events that are to take place in Revelation.

Revelation 4:6-8:

6. And before the throne, there was a sea of glass like unto crystal: and in the midst of the throne, and round about the throne, were four beasts full of eyes before and behind.

7. And the first beast was like a lion, and the second beast like a calf and the third beast had a face as a man, and the fourth beast was like a flying eagle.

8. And the four beasts had each of them six wings about him, and they were full of eyes within: and they rest not day and night, saying, Holy, holy, holy, Lord God Almighty, which was, and is, and is to come. 

The voices, lightning, and thunder coming from the throne denote the power of God's judgment.  He is about to judge the world. But notice there is a sea of glass “like unto crystal” . . . clear and calm. The sea of glass seen here does not look like the sea as we know it on earth today - driven by wind, storms, tempests - never calm. (The Old Testament writer tells us that the wicked are like the troubled sea.) But John witnessed a crystal sea - calm and peaceful, symbolizing an eternity of perfect peace. In connection with the sea of glass, read I Kings 7:23- 45. It is a glorious passage and will shed light on the subject.

Also, John saw in the midst of the throne and round about the throne, four beasts - or, “four living creatures.” These living creatures were full of eyes before and behind, and John describes them as resembling a lion, a calf, a man, and an eagle. The lion denotes majesty and power among the animal kingdom - he is king of all the beasts (Genesis 49:9, Daniel 7:4, Amos 3:8). This is a living creature with supernatural powers.

The second beast John saw was like a calf or an ox. The cow, whether a calf or an ox, denotes humility and patience, and is a beast of labor (read I Corinthians 9:9,10; Proverbs 14:4).  The third beast John saw had the face of a man - and man is the highest of God’s creation, denoting wisdom, reason and intelligence (Isaiah 1:18, Job 9:24, Ezra 9:6, I Corinthians 2:11). These are living creatures with supernatural powers.

The fourth beast was a flying eagle. The eagle is the wisest of all birds. He flies the highest, is keenest of sight and is swift of action (Deuteronomy 28:49, Job 9:26, Hebrews 1:8, Job 39:27- 30). These characteristics combined to express the character of God’s throne in relation to the earth. Jesus is the all-powerful One, yet He is the most humble One who ever lived in a body like ours. He is perfect in wisdom - and certainly, nothing misses His all-seeing eye. Yes, Jesus, with whom we have to do, is omnipotent, omniscient, omnipresent.  

These four living creatures are not the same as the four and twenty elders. These are creatures especially created by God for a specific and singular ministry - they never cease to praise God day and night. They are continually crying out, “Holy, holy, holy!”  These four creatures know that He to whom they sing praises night and day has been, is, and always will be. And not only is He the past, present, and future, but He is “The Almighty!”  These are living beings with supernatural powers.  These living beings would put our fictitious concept of Superman and Spiderman to shame.

Revelation 4:9-11:

9. And when those beasts give glory and honor and thanks to him that sat on the throne, who liveth for ever and ever,

10. The four and twenty elders fall down before him that sat on the throne, and worship him that liveth for ever and ever, and cast their crowns before the throne, saying,

11. Thou art worthy, O Lord, to receive glory and honor and power: for thou hast created all things, and for thy pleasure, they are and were created.

In these verses, the four beasts and the four and twenty elders worship Him who sits upon the throne. They give Him praise, honor, and adoration because He is worthy. At last, after many centuries of groaning and travailing in pain, the thing is about to happen that all creation has waited for: “For the creature was made subject to vanity, not willingly, but by reason of Him who hath subjected the same in hope. Because the creature itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God. For we know that the whole creation groaneth and travaileth in pain together until now. And not only they but ourselves also, which have the firstfruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body” (Romans 8:20-23). 

Jesus came into the world more than nineteen centuries ago, took a body, and in that body was tempted in all points as we are, yet was without sin. He took the sinner’s place. What the Law could not do, He did; and He paid the sin-debt that was made by Adam, which moved upon all men “through the disobedience of one man” (the first Adam). Jesus (the second Adam) purchased redemption for the sinner when He died on the cross; but God’s plan of redemption does not only include the soul, but also the whole creation. 

When Adam sinned, the whole creation was cursed (read Genesis 3), and God promised deliverance. What God promises, God does. So - one day the whole creation will be delivered from the bondage of corruption that came with the curse more than six thousand years ago! God created the earth and all that is therein. Then God created Adam and gave him dominion over all other creatures. Adam was the ruler of everything on earth, in the sea, and in the air. But Adam sub-leased the earth to the devil. By that I mean, what belongs to God cannot be given away by one of the Lord’s creatures. “The earth is the Lord’s, and the fulness thereof” (Psalm 24:1).

God gave Adam dominion over the earth - but the earth still belongs to God. God created it for the meek (“The meek shall inherit the earth, and delight themselves in the abundance of peace”). So when Adam sinned, he actually sub-leased the earth to the devil until Adam’s lease runs out, and then God will take over. And when God takes over He will boot the devil of the earth. The devil will be placed in the bottomless pit and all creation will be delivered - the vegetable kingdom, the animal kingdom, the solar system - all creation - will be set free in that glad and glorious hour. Jesus (the second Adam) will redeem everything the first Adam lost. The earth and all creation will be redeemed and delivered from the curse. The four living creatures and the four and twenty elders know that this redemption is about to occur. Therefore, they are exceedingly glad, and they praise Him who is about to judge in righteousness.

The terms of redemption concerning the earth and the animal kingdom are contained in the little book seen in Revelation five. This book has caused confusion among some bible teachers. However, when we compare spiritual things with spiritual, we will clearly see that this little book contains redemption terms which must be met before the earth can be delivered from the curse, and the god of this age (the devil) is dealt with in Final Judgment. It is an absolute necessity to understand "The Five JUdgments" and chapter five if we hope to understand the rest of Revelation.

Revelation 4: , The Book Is Open

In this discussion, we revert back to a discussion of the church because there is so much taking place in the world that involves the church and the messengers of God.  As we know the first three chapters of Revelation was a message to the messengers of the church and to the church, on the surface it seems as if these messages have not been heeded.

Two events took place within the past weeks within the shadows of and under the auspice of the church.  The media used these events to polarize and divide certain members of the household of faith, and many of the leaders were in full compliance.   It was akin to some years ago when the church accepted the redefinition of marriage and supported the then president's policy of inclusion.   What transpired was a debate over what was an acceptable message to be broadcast from the pulpit and whether males could use female's bathrooms.  Today another senseless debate emerges as to the meaning of a eulogy.

It is a well-known fact that people of different ethnic backgrounds eulogize the dead in different manners.   Some preachers use that moment to excite the crowd that ends in a moment of praise, others are more subdued and reflective, the same as with church service.  When a family selects a minister to speak, they are very much aware of his preaching style.   Because of these debates, the church has emerged as an intuition of criticism.  There is an old-school Christianity and preaching, and there is a new school Christianity and preaching, and that in itself creates a division.  

Download our free study guide of the events that are to take place in Revelation.

  

Is there such a thing as old school preaching or is this a phrase conjured up by the detractors and the media to create a path of division?  The Bible speaks of a God who changes not.

Growing up in the "old School" ideology, our parent taught us to believe.  Our leaders taught us to shun those who did not believe or lived an unbelieving lifestyle.  My parent did not teach me to believe in a white God or a black God, rather they taught us to believe in a supernatural God, colorless like the wind, capable of taking any shape.  Throughout the Bible God appeared in many forms, to Moses he appeared as a burning bush.  We even believed in spirits, ghost and a place called Heaven.  Heaven was that place we long to go not because we wanted to live forever, but a place where our spirit would not suffer punishment in the afterlife. 

In the new school ideology, Heaven has changed.  Old school taught us that Heaven was a prepared place for prepared people.  There were certain rules and restrictions put in place to control admission to this blissful state.  A new school study confirmed that the Blood of Christ removed the barriers and all were free to walk the streets of gold or sing in the Heavenly choir.  Is all of this scriptural or is this a form of sectional and shaped interpretation?

As numerous gospels sprung forth, the message has changed from "Repent for the Kingdom of God is at hand" to a message that focuses on the love of God.   

   

1^st Thessalonians 4:14-18 is a point of contention for many Bible scholars, the reason is unclear to me.  It falls in the same category of a preacher standing in the pulpit on a Sunday teaching tithe while wearing a black suit with a special collar.  Overlooking Ecclesiastes 9:8 that says "Let thy garments be always white, and let thy head lack no ointment."  Sectional interpretation is a form of shaping the truth. Who is talking, who is he talking to and in what dispensation is important when seeking to understand the Word of God. 

   

The Bible is the greatest book and it delivers a message that flows smoothly from Geneses 1:1 to the final chapter and verse of Revelation.  There are no holes in the scripture, nor does the Bible and science disagree. A deeper understanding of God Word as it has existed for thousands of years would provide all of the answers if we asked the author to help us and lay aside our preconceived notion to shape the word into a saleable or even an ethnic sound bite.  

Sectional and shaped interpretation according to denominational guidelines is not the best way to understand the word of God. Sectional interpretation of the Holy Scripture allows for all types of works to be performed in Jesus name, from paying money to receive prayer and blessings, drinking deadly poison and picking up snakes.

New interpretations of the scripture are flooding the marketplace daily and many people are buying into the new interpretation of the ancient book.  Points are being made against the use of certain words such as the rapture.  One Bible scholar objection to the use of the word was, it could not be found in the Bible.  A point of common sense but as Shakespeare said, "A Rose by any other name would still as sweet."  Reinterpretation of the scripture to fit modern day ideology is not in the best interest of the kingdom.  There are complications that arise when we try to make the Bible fit our denominational mold. 

Now let us follow John's view of Heaven and his view from Heaven with regard for denominational guidelines.  To study the Bible in this manner often places us in the position of contradicting ourselves.  As knowledge increase, it is necessary to contradict ourselves in order to grow in knowledge.   Some of us still remember the turbulent sixties when man began to explore outer space and set his sight on the moon and other planets.  Many expected men to crash the gates of Heaven and explore its entire splendor the same as John did in Revelation 4.   Failing to do so many lost their faith in God. 

The failure to separate the spiritual from the natural or the attempt to mix the natural and supernatural has caused many to stumble.  The prosperity gospel mixes the natural and the spiritual and its focus is on the now, whereas the gospel of the bible was always on the hereafter.  One processes the excitement of a football game while the other is dull in compression, but we are here to take a trip to Heaven.

In our present Scripture, Revelation 4, the history of the Church on earth has been written.  It has been translated to meet the Lord in the air.  The guilty multitudes of the earth have been left behind and those that are born afterward are born into the tribulation. The stage is set for the devil to take over and this he will do, as we will see in Chapter 6.  For now, let us savor the sights in Heaven as John does his best to describe that which indescribable. 

Verse 1: “After this (after the Church has run its course and all things concerning the Church have been fulfilled) John said he looked and behold, a door was opened in heaven.” (John 10:9) tells us that Jesus is that door. After His resurrection, He ascended to Heaven and called John (in the spirit) up to where He is. He opened the door - and John in the spirit stepped into Heaven to witness the events that were to follow.  

John experienced in the spirit what we will literally experience when the events in (1^st Thessalonians 4:14-18) occur.  When the Rapture occurs, the trumpet will sound, and the voice of the archangel will call up the saints.  Jesus will not come to this earth at this time,  the saints will be caught up to meet Him in the air; but when He comes in judgment, He will come to the earth with his saints, and will stand on the Mount of Olives (Zechariah 14:4).  If we accept the five judgments then both of these events can take place without Sectional interpretation. 

“And the first voice which I heard was as it were of a trumpet talking with me.” The signification and symbology of a trumpet is the sharp, clear and arresting sound made by a trumpet.  This statement does not mean that John heard this voice for the first time after he was caught up into Heaven, it means the first voice he heard (Revelation 1:10). He heard that voice here on earth, and now the same voice is speaking in Heaven. It is the voice of none other than the Lord Jesus Himself, as the trumpet summons John to come up from the earth to Heaven.  The voice was clear, well pronounced and there was no mistake as to who was speaking.

Verses 2 and 3: “And immediately I was in the spirit: and, behold, a throne was set in Heaven, and one sat on the throne. And He that sat was to look upon like a jasper and a sardine stone: and there was a rainbow round about the throne, in sight like unto an emerald.”   We need to re-read those verses slowly because there is a wealth of information that will be lost if we do not read the verses word for word.   The voice of Jesus said, “Come up hither,” . . . and "immediately I was in the spirit.” There was no delay - not one split second. John was not actually caught up into Heaven in his natural body, for all this was part of John’s vision.  The expression “in the spirit” indicates that John’s spirit for the moment left his body, and his spirit alone was caught away into Heaven to behold his glorified Lord. John is undergoing an out-of-body experience.  John’s body was not yet glorified, and no man can behold the beauty and majesty of our glorified Lord in an unredeemed and mortal body. 

The next statement reads, “A throne was set in Heaven,” definitely and precisely fixes the seat of royal rule and authority.  The throne was actually the first vision after John Was translated in the spirit from earth to Heaven. The throne is the center of the heavenly scene and is a symbol of the Lord’s universal government. He who sits upon the throne is not named, but is described significantly in the stones that are used to symbolize His appearance: “And He that sat was to look upon like a Jasper, and a Sardine.” 

If we read this, too fast we will have "Him" looking like a Jasper and a Sardine stone instead of like looking upon a Jasper and Sardine stone.  Imagine being in a room with the worlds most beautiful and most expensive Gems.  The two precious stones named here symbolize the glory and the majesty of God.  His glory cannot be communicated, even to the most exalted of all creatures.  John uses symbology to describe what he saw. The Lord God is light unapproachable. 

Paul describes it  in 1^st Timothy 6:15-16  Which in his times he shall shew, who is the blessed and only Potentate, the King of kings, and Lord of lords; Who only hath immortality, dwelling in the light which no man can approach unto; whom no man hath seen, nor can see: to whom be honor and power everlasting. Amen.  The Jasper and the Sardine (or Sardius) stones are mentioned in the list of precious stones set in the breastplate of the high priest (Exodus 28:17 -20). These same stones also are mentioned among those describing the glory of the king of Tyre (Ezekiel 28:13). We find them mentioned again in the description of the Holy City, the New Jerusalem (Revelation 21:19, 20).  

The Holy Spirit uses these two stones to symbolize the brilliant glory and the unsurpassed splendor of the Lord God insofar as His glory can be displayed and symbolized to mortal man. The brilliance of the Jasper stone symbolizes the pure holiness of God, and the deep red of the Sardius symbolizes the Blood atonement demanded by God for the remission of sins. John tells us “The light was like unto a stone most precious, even like a Jasper stone, CLEAR AS CRYSTAL” (Revelation 21:11). Clear as crystal. God’s holiness is untouched, unmarred, unscarred- perfect holiness! Without a doubt, God was the One whom John saw sitting upon the throne.  

The operative word in the above narrative is, "like unto".  In our mind's eye, a beautiful setting should begin to appear.  

  to be continued

The Book is Open, Revelation 4:1

At this juncture of this study, it should be clear that the church spoken of in Revelation is not some fancy building set aside and named a church of some type of denomination.   The church is a spiritual entity, it is the bride of Christ and it is without denomination.    It is not to be lorded over by a power-seeking group.   The church should be a body of believers acting as a support group for each other.

Some of us have been taught that the Church will go through the first half of the Tribulation. This belief is necessary to foster the concept of the church being the conduit to salvation, solidifying the foundation of a billion dollar empire.  However, according to the Scriptures, the true church will not go through any part of the Tribulation. I make this statement because:  

1. In the first three chapters of Revelation, the word church or churches occur about twenty times. However, beginning with chapter four, up to the seventeenth verse of chapter twenty-two, the Church is not mentioned one time.  The Church has no part in the prophetic visions given to John after chapter three. Therefore, if we compare spiritual things with spiritual, and if we “come now and reason together,” we must conclude that the Church is not on earth from chapter four through chapter twenty-two, verse five. The Church is in the air with Jesus, looking down upon the horrible judgments here on earth.

2. The second reason I emphatically state that the Church will not be here during any part of the Tribulation period is the statement in Revelation 1:19 - the key that unlocks the book. John was commanded to write: First, “The things which thou hast seen”; secondly, “The things which are”; and third, “The things which shall be after these things.” These three divisions do not run concurrently. They do not occur at the same time. John saw the vision of the glorified Lord, and that was the end of it. Then he saw the churches in Asia Minor, he wrote the messages delivered to the churches, and that ends that division.

“Revelation 4:1  After this I looked, and, behold, a door was opened in heaven: and the first voice which I heard was as it were of a trumpet talking with me; which said, Come up hither, and I will shew thee things which must be hereafter. John was, "Caught up".  Therefore we conclude, according to the Word of God - comparing spiritual things with spiritual, Scripture with Scripture - that chapter four and the following chapters record the things after the Church is raptured or "caught up" and seated around the throne. 

3. The whole picture changes after chapter three. We do not see the Lord in the midst of the candlesticks (churches) anymore. We do not see the Lord or the Holy Spirit on earth anymore; but we see a throne set in Heaven, (Visualize a King's throne room or the President's office, now explain what you see) and there is an indescribable person sitting upon a throne. There is a rainbow round about the throne, and we see the (cabinet) the four and twenty elders in Heaven, where they remain until chapter nineteen, at which time they come with the Lord out of Heaven, riding on white horses in judgment against this earth. When you forget your religious ideas,  what you have heard, what you have been taught by preachers, religions, and denominations - and let the Word of God speak; when you look and listen instead of interpreting, you will have no trouble understanding Revelation.

The best way to understand Revelation is to let it speaks, while you keep silent and let the Spirit teach you, because this book contains the deep things of God and there is a special promise to those who read it and hear it - not to those who read and interpret it, nor to those who read it and say what they think about it. If you read the book, hear what the book has to say, and keep the things written therein, you are blessed, but whosoever adds to or takes from this book has the curse of God upon him.  

4. According to Revelation 3:10, the Church will not enter nor go through any part of the Great Tribulation period: “Because thou hast kept the word of my patience, I also will keep thee from the hour of temptation which shall come upon all the world, to try them that dwell upon the earth.” This verse could have been in the message to Ephesus. It could have been in the message to Pergamos. It could have been in the message to Sardis . . . but it is not. It is in the message to the church at Philadelphia - the church of brotherly love . . . the True Church. The Bride of Christ is not to be tried upon the earth. The Bride of Christ will not be tried! We will be rewarded for our stewardship, and we will either gain or lose, as far as rewards are concerned.  However, the Church, the Bride, will not be tried upon the earth nor any place else. The great “hour of temptation” that is coming upon the earth to try them, that dwell upon the earth is the Great Tribulation, the “time of Jacob’s trouble.” That is the time when the Antichrist will reign and this earth will be hell on earth. The Church will not be here, oh yes, there will be people saved during the tribulation, but the organized church the Laodiceans will have lost its saving power.  The church will have already been judged and is in Heaven looking down, preparing to come back with Christ as Holy Angels and judge the world.

5. According to the testimony of the Apostle Paul (who wrote inspired of God), the Church will not enter nor go through any part of the Great Tribulation: “For God hath not appointed us to wrath, but to obtain salvation by our Lord Jesus Christ” (1^st Thessalonians 5:9). According to this Scripture, the Church is not appointed to wrath, the Church is not appointed to judgment. The Church will not face either the wrath of God or the judgment of God but will be caught up, only the save will meet Jesus in the clouds in the air. Then the judgment of Almighty God will fall upon this earth as described in Revelation 6 and follow. The stage is set in Revelation 4 and 5, and the judgments break out at the beginning of Chapter 6.

If the Tribulation is upon us, then we must prepare ourselves to be a part of that great number John saw.  Revelation 7:9-14  After these things I saw, and behold, a great multitude, which no man could number, out of every nation and of all tribes and peoples and tongues, standing before the throne and before the Lamb, arrayed in white robes, and palms in their hands; and they cry with a great voice, saying, Salvation unto our God who sitteth on the throne, and unto the Lamb. And all the angels were standing round about the throne, and about the elders and the four living creatures; and they fell before the throne on their faces, and worshipped God, saying, Amen: Blessing, and glory, and wisdom, and thanksgiving, and honor, and power, and might, be unto our God for ever and ever. Amen. And one of the elders answered, saying unto me, These that are arrayed in white robes, who are they, and whence came they? And I say unto him, My lord, thou knowest. And he said to me, These are they that come of the great tribulation, and they washed their robes, and made them white in the blood of the Lamb. 

THE THRONE OF JESUS IN HEAVEN

Revelation 4:1-3:

1. After this I looked, and, behold, a door was opened in heaven: and the first voice which I heard was as it were of a trumpet talking with me; which said, Come up hither, and I will shew thee things which must be hereafter.

2. And immediately I was in the spirit: and, behold, a throne was Set in heaven, and one sat on the throne.

3. And he that sat was to look upon like a jasper and a sardine stone: and there was a rainbow round about the throne, in sight like unto an emerald.

The entire situation changes here. Up to this point, John is seen here on earth, and events recorded in chapters two and three took place right here on this earth. But the command of the Voice now is, “Come up hither.” Therefore, John leaves the earth and is caught up in Heaven to witness and record the visions that remain in the book of Revelation. Chapters four and five describe scenes and events that are beyond man’s imagination.   We can easily see John's feeble attempt to communicate what he is seeing.

The visions open (Re 4:1-11) with a Theophany, or a representation of God. John is permitted to look into heaven and to have a view of the throne of God, and of the worship celebrated there. A door (qura or opening is made into heaven, so that he, as it were, looks through the concave above, and sees what is beyond, He sees the throne of God and him who sits on the throne.  For clarification, we must state that there are numerous thrones mention in the Holy Scripture, this is the throne of God. Around the throne John sees the worshippers there; he sees the lightning play around the throne, and hears the thunder's roar; he sees the rainbow that encompasses the throne, and hears the songs of the worshippers.  The worshiper at this moment is the heavenly host, not those who are to come out of the great tribulation.

to be continued