Revelation Study Class 3

Beth Elohim Messianic Synagogue
Revelation Study Class 3
The Almighty
This title is used nine times in the Apocalypse and only once on the remainder of the B’rit Chadashah (“New” Testament in 2 Cor. 6:18). It is (pantokrator) which means having dominion over all ,and is used in the Old Testament as the Septuagint translation of “ L-rd of Hosts” (Heb. YHVH, Sabaioth; see 2 Sam. 5:10; 7:25,27). In Revelation the title is used in 1:8; 4:8; 9: 17; 5:3; 16:7,14; 19:6: 15:22. “Nine” is the number of judgement according to Gematria which is the Hebrew numbering system
“ The L-rd of Hosts” means YHVH of the hosts in heaven above, and on the earth beneath; and especially of the hosts of Israel. Its first occurrence is (as usual) most significant (see 1 Sam. 1:3,11; and 4:4), when Israel was oppressed by the Philistines. All had failed. The Judges had failed. The priests (witness Eli) had failed. There was no “king in Israel” and G-d’s sanctuary was defiled. But the revelation of this title at this juncture, and used here for the first time, told of the blessed fact that there was going to be a king; and a judge as well as a Priest upon His throne; that the sanctuary was going to be cleansed (Rev. 9), and the oppressors of Israel destroyed. Israel is, conversely called “The L-rd’s Host” (see Ex. 12:42), when, at the moment of the formation of the nation at the end of the 430 years of sojourning and servitude, and the birth of the new nation at the Exodus, we read these most significant words: “ and it came to pass at the end of the 430 years, even the self-same day it came to pass, that all the hosts of the L-rd went out of the land of Egypt.” This group was Israel and gentiles who attached themselves to Israel. And we may note further in Joshua v.14,15 we see the specific connection between the “L-rd of Hosts” and “ The Hosts of the L-rd.” YHVH/Yahshua announced His coming as “the Captain of the L-rd’s Host,” to lead them, to fight their battles, to judge the nations, give them rest, and settle them in their own land. Now we ask, is it not most significant that this is the title used here in the Apocalypse, nine times? Does the fact not speak to us and say that, when that book opens, Israel is in a low estate? That Priests and the people have failed, and there is “no king?” Does it not say that “the Captain of the L-rd’s host” is coming down as their judge and vindicator, to deliver them from their oppressors, to fight for them, to give them rest, and to brig them into their own land? Surely the association of this title, Pantokrator , with the L-rd of Hosts in the Old Testament, and with Israel; its frequent use in Revelation, and its practical absence in the “Church” Epistles, shuts us up to the fact that we have in this book, not the “Church,” but that which concerns the Jew and Gentile. It is in this book that we have that which the first occurrence of the title in the Book of Psalms relates to: “ Who is this king of glory (i.e. this glorious King)? The L-rd of Hosts- He is the King of Glory” and it is the object of the Apocalypse to show how this comes about, and how He becomes the King of kings and the L-rd of lords (19:16). Furthermore in this Book we read how “ all the kingdoms of the world are to become the kingdoms of our L-rd and of His HaMashiach and He will reign forever and ever” (11:15).Then too, will Israel fulfill the forty-sixth Psalm and say: “ The L-rd of Hosts is with us; The G-d of Jacob is our refuge.”
L-rd G-d
In 1:8 the title “G-d: must be added to the word “L-rd,” according to all the Critical Greek Texts and in the R.V. In chapter 22:6 we see the same title. Thus, at the beginning and end of the book we see this peculiar title, which seems to encompass all that the book contains, and stamp it with that which the title signifies. It’s significance is made clear from the place where we first find it in the second of the twelve divisions of Genesis 2:4-4:26. This division is called “the generations of the heavens and of the earth.”
In the Apocalypse we learn about the final results of all that pertains to the heavens and to the earth. The title “ L-rd G-d” is the title used in this division, which treats the settlement of man in Paradise, or garden of the L-rd. We must not get the context of the word “ paradise” used in this narrative confused with Sh’ol that was the place where Yahshua descended for three days and preached to those in that state at the time. Sh’ol was a type of “holding place” until Yahshua was resurrected and took those with Him when He ascended into heaven. Yahshua referred to Sh’ol as “Paradise” when he assured the thief who understood who Yahshua is that “ “Truly I tell you, today you will be with me in paradise” (Luke 23:43).
The title “L-rd G-d” it first appears in the B’rit Chadashah in the Apocalypse; where it has reference to the undoing of the effects of the curse described in that section of Genesis, and to the making of the earth again into the Paradise of G-d, the garden of the L-rd. The title implies all this: viz. that G-d is about to do all that YHVH revealed. For Elohim which denotes the multiple roles of G-d, in this specific role is G-d as Creator and giver of life, while YHVH in this role is G-d of revelation and the developer and sustainer of life with regard to His covenant people. As Elohim, G-d expresses the power that accomplishes; YHVH as L-rd the grace that provides. The fact that so many people are erroneously taught that the G-dhead is a Trinity makes it more of a challenge to teach the truth that G-d is One, expressing himself in whatever role he needs to assume for his purpose at the time. G-d expressed himself in part as Yahshua, becoming “Emanuel”, G-d with us so that mankind would have a tangible “form” of himself to teach man how to live his law/commands/instructions with intent, compassion, and heart. But more than this, He provided a part of himself as the only perfect sacrifice for sin that man may repent, place their faith in Yahshua’s sacrifice, and follow G-d’s commands/law/instructions/commands out of love.
Another point to make here is that G-d’s Law is not dead as so many people are taught; that it was “nailed to the cross.” G-d’s Word specifically states that G-d’s words are true; all your righteous laws are eternal” (Ps. 119: 97;142-172. 1 John 3:4 states : Whosoever committeth sin transgresseth also the law; for sin is the transgression of the law.”
Now that the above two issues have been addressed according to G-d’s word and not that of the “Church” we can continue our study. In Genesis 2:4-4:26, and in Revelation 1:8; 22:5 we see this title again which links the books of Genesis (the beginning) to Revelation (the end) in a most remarkable way, and gives the pledge that Paradise lost will become Paradise regained, and that the curse which drove man out due to man’s sin shall no longer exist for those who are deemed to be good and faithful servants as we are individually judged by YHVH/Yahshua.
The use of the title “L-rd G-d” assures us that He who made the promise of Genesis 3:15, that the Serpent’s head should one day be crushed, will, in His own day (the L-rd’s day), finally crush the Serpent’s head. The fact that this title is never used in connection with the “Church”, affords us one more great and important proof of the proposition that [the] “Church” is not the subject of the Apocalypse, but has only to do with the Jew and the Gentile. This is further confirmed in Ezekiel 37:15-28 in the narrative that describes the two sticks; Judah Israel and Ephraim Israel, [ that is Jew and Gentiles believers] are grafted into one stick in G-d’s hand. There is no mention of the Christian Church. Those within the “Church” are considered Gentiles because of their belief that G-d’s laws/ commands are “dead” and they do not worship the G-d of Avraham, Isaac, and Jacob. ( For any questions about this truth, I invite you to go to our website at https://www.rabdavis.org and click on the link “ask the rabbi” and submit your questions).
The First and the Last
This title is used in Revelation 1:11 and 1:17; 2:8, and 22:13 but is never found in connection with the “Church.” On the other hand, it is a title closely associated with “the Jew and the Gentile,” as the following scriptures testify. Isaiah 41:4,5 reads “ Who hath wrought and done it, calling the generations from the beginning? I, YHVH, the First and Last; I am he. The isles saw it, and feared; the ends of the earth were afraid.” Isaiah 44:6 reads “ Thus saith the L-rd, the King of Israel, and His Redeemer, the L-rd of hosts; I am the First and I am the Last; and beside me there is no God.” Isaiah 47:12 reads: “ Harken unto me, O Jacob, and Israel, my called; I am he; I am the First, I also am the Last. Mine hand hath laid the foundation of the earth, and my right hand hath spanned the heavens; when I call unto them, they stand up together.”
It is not clear that when the L-rd Yahshua specifically reveals Himself by this title, never using it again until He claims in the Book of Revelation four times. The number “4” in Gematria refers specifically to creation and earth. His intent is to teach us that He is come on behalf of Israel in connection with that People with which this title is uniquely associated.
The connection between Isaiah and Revelation with the use of this title is persuasive to all who have “ears to hear.”
The Prince of the kings of the Earth
This is a title used in in this book (1:5). Many kings are mentioned and referred to in the book, but the L-rd Yahshua comes as their “Prince,” “ King of kings and L-rd of l-rds.” The designation emphasizes His supreme authority and sovereignty over all earthly kingdoms and rulers. This passage highlight’s Yahshua’s preeminence and his ultimate dominion over every political and spiritual authority. This title assures true believers that Yahshua is actively involved in and controls the affairs of the world. It is a reminder that no earthly power can supersede G-d’s divine will and purpose; his ultimate plan for mankind, both those who will be saved, and those who choose to reject his sacrifice and his Word.
The word used for “Prince” is “archon” and occurs in the B’rit Chadashah 37 times. It is used of earthly rulers, and spirit rulers of this age; also of HaMashiach (only of HaMashiach) in relation to the earth; but never in relation to or in connection with the “Church.”
He it is of whom His G-d and Father has declared, “ I will make Him my first-born, higher than the kings of the earth” (Ps. 89:27). It is in connection with the earth that He comes, in Revelation, and hence this title is used. Another testimony to the truth of this proposition.
Who is to come
This is also a definite title of HaMashiach ( ho erchomenos) , THE COMING ONE. It is not, who is “about to come,” as though it were announcing a fact or an act, or being near at hand. It describes a person who has this as His special title, by which he came to be known. He has born this title since the great prophecy and promise of Genesis 3:15. From that time the coming “seed of woman” has always been the hope of G-d’s People, hence He is “The Coming One.” It is true that He was initially rejected; therefore that coming is now an abeyance. The book of Revelation is a prophecy providing further details concerning that same “coming.” The “Church” perceives Yahshua’s second coming as One who will welcome them into his fold even though they continually rebel against his Word and believe that they are “already saved.” Rabbinic Jews believe in two Messiah’s; Mashiach ben Yosef and Mashiach ben David. They do not yet “see” that Yahshua is One and the Same Mashiach. Because Messianic Jews study and believe the Old Testament and the B’rit Chadashah, striving to follow G-d’s commands/law/instructions out of love that believers will meet Him in the air during the Rapture, but that they will also reign with him in the Millennial kingdom.
“The Coming One” is his special title, which connects him with the Old Testament prophecies. The title is never used in any of the “Church” Epistles. We have variously rendered- “ That cometh, “ Luke 19:38; John 12:13. “ he that cometh,” Matt. 3:11; 21:9; 23:39; John 1:15; 3:31 (twice). “Who coming,” John 1:27. “ He that shall come,” Heb. 10:37. “ Which (or that) should come,” John 6:14; 11:27. “ He that (or which0 should come,” Matt. 11:3; Luke 7:19,20; Acts 19:4. “ Which is (or art) to come,” Rev. 1:4, 8; 4:8.
Sixteen times this title is in the Gospels of Acts and Hebrews 10:37. Then it is not seen again until the book of Revelation when it is used three times of Him who was about to fulfill the hope of His People. This again stamps this prophecy as describing HaMashiach as G-d. who “is” (essential being), and “was” (in eternity past), and is “the coming One” (time future).
The Living One
“I am He that liveth, and was dead” (1:18). (ho zon), The Living One. Like the previous title, it is used as a special designation for the One whose unveiling is about to be shown to John. Its use is peculiar to Daniel and Revelation. The two books are thus linked together by their character and subject matter in a very special way. It is used twice in Daniel (4:34; 12:7), and six times in Revelation: 1:18; 4:9, 10; 5:14; 10:6; and 15:7.
In Daniel 4:34 (the first occurrence), we read of Nebuchadnezzar, : “ I praised and honored HIM THAT LIVETH forever, whose dominion is an everlasting dominion, and his kingdom is from generation to generation; and all the inhabitants of the earth are reputed as nothing; and he doeth according to is will in the army of heaven, and among the inhabitants of the earth.” This description perfectly expresses what He who reveals Himself by the title, “He that liveth,” in Revelation 1:18 has come to do.
He is coming with the armies of heaven (Rev. 19:14) to take the kingdom of the dominion, and to do his will among the inhabitants of the earth (not the “Church” or the “Churches”). Daniel 12:7 and Revelation 10:6 are so similar that we put them side by side. Both refer to and contrast HaMashiach’s relation to eternity and to time. “ And the angel… lifted up his hand to heaven, and swear by him that liveth for ever “He (the angel) held up his right hand and his left to heaven, and swear by him that liveth forever and ever… that there should be time (delay) no longer” (Rev. 10:5,6) for ever that is shall be for a time, times, and half a time and … all these things shall be finished” (Dan. 12:7).
Who can doubt that Daniel and Revelation are identical as to their scope, and that they relate, not to this present “Church” period at all, but to the times when “He that liveth,” or the Living One, shall come to exercise dominion in the earth, and in this connection, not with the grace of G-d, but with the “wrath of G-d” (Rev. 15:7)? The double testimony of two witnesses in Daniel and Revelation bespeaks the fact that this title relates entirely to the earth and to man.
The “Church” considers itself heavenly in its calling, its standing, its hope, and its destiny. But here, everything relates to the execution of judgment on the earth and upon man. There is a related title which is also extremely significant, “ the living G-d.” This is used in both Testaments, and indiscriminately, because it has no special reference to either Israel or to the “Church.” But because of a latent reference it always relates to idols, and to judgement on idolators.
This is often expressed in the context; but where it is not actually expressed in words, the thought of idols, idolatry, and must be supplied mentally. The title (“the living G-d”) occurs 13 times in the Old Testament (Hebrew) and twice in the Chaldee, which is the Aramaic portion of Daniel and other specific scriptures, in this case (Dan. 6:20,26), 15 times in total. It begins in connection with apostasy (13), but ends in grace and blessing (15=3×5). In the “New” Testament it occurs 16 times (4×4), the square of four, four being the number specifically associated with creation and earth. The entire matter is so important and interesting that I am providing numerous references for your continued study in addition to this study.
The first ( Deuteronomy 4:26) gives the key to the whole. It is in connection with the giving of the 10 Commandments with special reference to the second commandment (4:19), when they “heard the voice of the living G-d (Elohim) speaking out of the midst of the fire” (Deut. 5:26). We say that the title used in this case is connected with idolatry; especially in its most ancient and universal form, sun worship. A few verses before Deuteronomy 4:19 we read “ “Lest thou lift up thine eyes to heaven, and when thou seeist the sun, and the moon, and the stars, even all the host of heaven, shouldest be driven to worship them, and to serve them” etc.
The entire heathen world worshipped the sun and the host of heaven because they “ associated with them certain human characters that had really performed the actions which were ascribed to the celestial bodies. The sun had various attributes; and one was “ the living one.” (Faber’s Mystery of Pagan Idolatry, vol. ii, p. 223).
The ramifications of sun worship are seen throughout the world. The point is this; the first use of the title “the living G-d” has to do with the voice out of the midst of the fire ;and the last use of it in Revelation 7:2 where G-‘s servants are sealed with “ the seal of the living G-d,” so as to be kept from the soon to come most awful phase of idolatry the world has even seen, even the worship of the Beast; and to be preserved from and through the consequent judgments which shall befall those who worship the Beast.
In Deuteronomy 22:40,41 we have not the title, but words which connect the thought contained in it with that time of judgment. Deuteronomy 32 contains that Song of Moshe,” of which Revelation 15:3 speaks, and the time referred to is Apocalyptic time. “ For I lift up my hand to heaven and say, as surely as I live forever when I sharpen my flashing sword and my hand grasps it in judgment, I will take vengeance on my adversaries and repay those who hate me.” Psalm 18:46-8 (47-49) reads “ The L-rd liveth… It is G-d that avengeth me, and subdueth the people under me. He delivereth me from mine enemies”, etc. The title is also related to Israel’s restoration and deliverance. See Jeremiah 16:14,15 and 23:7-8).
The judgment on those who use this title of idols is described in Amos 8:14. If you will compare all of the occurrences which I have provided using the title “the living G-d,” you will see how when studied together with the associated passages, refer to Israel, to Gentiles, to the earth, to idols and idolators. Deuteronomy 4:26, Josh. 3:10; 1 Sam. 17:26,36, where David uses it against the defiance of Goliath. 2 Kings 29:4,16; Isa. 37:4,17, where it is used against the reproach of Sennacherib. Psalm 42:2 (3); 134:2,3, where it is used with a latent reference to the false gods which others seek and worship. So Jer. 10:10; 23:36, and Hosea 1:10 (2:1). In the “New” Testament the usage is the same, Matt. 16:16; 26:63; John 6:69; Acts 14;15; Rom. 9:26; 2 Cor. 3:3; 6:16; 1 Thess. 1:9 (idols); 1 Tim. 3:15; 4:10; 6:17; Heb. 3:12; 9:14; 10:31; 12:22; Rev. 7:2. Sixteen in all (4 in the Gospels and Acts, 4 in the Epistles, three in the Pastoral Epistles, 4 in Hebrews, and once in Revelation).
Enough has been said on this particular title, to credibly show that they all link the book of Revelation to the Old Testament and the Gospels, and not to the “Church”, and that their cumulative testimony is that HaMashiach is revealed in this book, not in the character is which he is presented to the “Church”, but in that character in which He is revealed in the Old Testament in relation to Israel and he earth, which is again, addressed in the Apocalypse (Revelation).
There are other titles of Ha Mashiach (the Messiah) in this book of Revelation which all add their own testimony, but I will discuss these when we get to the appropriate passages. I submit I have provided enough information to show that the titles assumed by the L-rd Yahshua in the first chapter of this book shut it off or separate it entirely by way of interpretation, from the ‘Church.”
Shalom,
Rabbi Tamah Davis-Hart