Beth Elohim Messianic Synagogue
Revelation Study Class 4 (to be included in the Introduction)
The People of the Book “Servants”
This expression tells us who the people are who are specially concerned in this book; and to whom the Revelation of Yahshua HaMashiach is shown. At the outset we are thus warned that we are no longer on, but quite off, the ground of the Pauline Epistles which are addressed to “sons” and not to “servants.” The word is doulos and means a bond servant.
Without denying that the members of the Body of Yahshua are in a certain sense the servants of Yahshua, it is also perfectly clear that this is not their title as to their standing in messiah before G-d. It is distinctly declared to each of them, “ Thou art no more a servant, but a son (Gal. 4:7).
This is the major point which is insisted on with reference to their new position in Messiah. Throughout the Old Testament, in passages too numerous to be counted, G-d’s People Israel are constantly spoken of as His servants. This fact is too well known to require anything more that the literal statement. It’s significance will be revealed at once when we come to the B’rit Chadashah (Refreshed, renewed Covenant; “New” Testament) scriptures. There we find the same use of the word whenever Israel is in question. It occurs 124 times but in 39 of these it refers to domestic servants, or those who serve man. We have only to deal with the 85 occurrences where it is used with reference to G-d. Of these 85, no less than 59 are in the Gospels or in Acts. There are only six in the “Church” Epistles (Rom. 1:1; 1 Cor. 7:22; Gal. 1:10; Eph. 6:6, Phil. 1:1; Col. 4;12), and six in the general and other Epistles (2 Tim. 2;24; Tit.1:1;Jas. 1:1; 1 Pet.2:16; 2 Pet.1;1; Jude 1). But while this is the case with the Epistles, the word “servants” occurs no less than 14 times in the book of Revelation, and this, not in the exceptional manner, as in the Epistles, but as the one specific and proper title for those who are the subjects of the book. At this point in time, the Jews (biologic and /or rabbinic) are not in Messiah. Rather they are servants during the Tribulation, a status that will soon change as their spiritual blindness is removed by Yahshua.
In the Epistles the use is peculiar, as an examination of the passages will show. Out of the entire twelve, six are in the first verse of the Epistle, describing the special character of the writer. For, while all sons serve, and are in a sense servants, yet “servants, “ as such, are not necessarily sons. In other words, a “son” may be called a “servant” but a “servant” can never be called a son. True believers are sons and servants.
Hence, the writers of the Epistles, being engaged is special service, might well be called servants. And the Apocalypse, being written concerning Israel, the Israelites are, as appropriately, always spoken of as “servants.”
This evidence may bot seem conclusive in itself, but taken with the other reasons provided, adds its cumulative testimony to our position in the book of Revelation has the Jew and Gentile as its target audience and not the “Church.” The consistency of the book of Revelation with the remainder of G-d’s Word is unmistakable, especially when considered hermeneutically.
As true believers according to the Seven-fold Witness in the book of Revelation, Romans 2-3 and John 14, are “in Messiah.” We have received a sonship spirit, whereby we cry Abba i.e. My Father,… and if children, then heirs, heirs of G-d, and joint-heirs with messiah (Rom. 8:15-17). “ As many as are led by Divine Spirit( i.e. the new nature) are sons of G-d; for we have not received a bond-service spirit (v. 14,15). This is expounded upon in Galatians 4:1-7 where the fact is still more clearly enforced and taught. Might we not ask why, if the Apocalypse is all about the “Church”, the people are never spoken of by this, a new designation of “sons,” but always by the title used of those in the Tanakh. Is it not somewhat strange that this be the case? And is it not the duty of those interpreters who maintain that the “Church” is the subject of the book, to explain this peculiarity? Even in the Gospels, in speaking to the Twelve, Yahshua HaMashiach specifically called their and calls our attention to such a change in the relationship, which had then taken place. Not so great a change as that revealed and contained in the Mystery. He had been showing them a glimpse of the future, and he said in John 15:15, “ henceforth I call you not servants; for the servant knoweth not what his lord doeth; but I have called you (true believers) friends.”
In the Apocalypse Yahshua is about to show the Twelve things which must come to pass hereafter, and He does not even call them “friends.” Still less, does He speak of them as “sons.” But He goes back and takes up still more distant ground, and calls them without exception, “servants.” Again, this is biological and/or rabbinic Jews who have been spiritually blinded until the time of the Gentiles is fulfilled.
A careful study of the Tanakh with reference to this word “servants” will help to strengthen the position. In Leviticus 25:42 YHVH declares of them, “ they are my servants.” Deuteronomy is full of references to this fact and, we move to the Apocalypse and read it as a continuation of G-d’s dealings with Israel, then all is clear and there is no longer any problem as to why all is turned from light to darkness, and the “sons of G-d” are suddenly spoken of as “servants.” Neither have we any difficulty to explain why those who are declared to be no longer “servants, “ but “sons,” are continually called servants and not sons. Even John, in writing by the same Spirit for the “Church” (1 John 3:2), when speaking of them said “Beloved, now are we the sons of G-d,” and he calls them this in view of their seeing Him as He is, and their becoming like Him. But when he is writing for those who will be on the earth during the times of the Great Tribulation, he is Divinely inspired to speak of them, not as the” sons of G-d,” but as the “servants of G-d.” The 144,000; 12,000 from each of the twelve Tribes of Israel who are sealed to serve G-d through the Great Tribulation will be sons and servants. Once again, in order to make this point clear, that while “sons” may perform some special service, and therefore may, on that account be called “servants” on the contrary, whatever service may be rendered can never occupy the position or have the title of “sons.”
The Title of the Book
Our next body of evidence is the title given to the book by the Ruach HaKodesh (Holy Spirit) who inspired it. It is not “The Revelation of St. John the Divine,” which is man’s title for it. Indeed, among the latter manuscripts, we find fifteen or sixteen various titles. However, the Divine title given in the text is “ The Revelation of Yahshua HaMashiach.”
The word apocalupsis, hence the title of “Apocalypse” so frequently given to the book. It is from the verb apocalupto to unveil from apo away from, and kalumma, a veil. Hence, Apocalypsis means a taking away of a veil as when a statue is said to be unveiled, thus bringing into view that which had been before hidden as by a veil. Unveiling is the equivalent English word. It is used of course in two senses: viz., of bringing to knowledge by the removing of a veil of ignorance; or of the visible appearance of one who had previously been unseen, as though hidden by a veil.
Our point is that whenever this word is used of a visible person or thing, it always denotes the visible manifestation of that person; and it is the same in the case of all material or visible things. This is not just a matter of opinion, but rather a matter of fact with which you may easily satisfy yourselves on the matter by examining the passages. The word occurs eighteen times; and in the following ten places is used in reference to a person. Luke 2:32 reads “ A light to lighten the Gentiles,” literally “a light for a revelation to the gentiles.” What was this light? This light was a person, even the Savior in Simeon’s arms of whom he could say, “ Mine eyes have seen Thy salvation.”
Romans 2:5: “The day of wrath and revelation of the righteous judgment of G-d.” Here it refers to the visible judgment of G-d which will be manifested to all in “the day of the wrath.”
Romans 8:19: “ The manifestation of the sons of G-d:” i.e., the visible revelation of the sons of G-d when they shall appear and be manifested in glory with Yahshua (Col. 3:4).
1 Corinthians 1:7: “ Waiting for the coming of our Adonai Yahshua HaMashiach.” Here without a doubt refers to the personal appearing of Messiah. This passage occurs in one of the earlier Epistles of Sha’ul (Paul) written during the time of Acts, while the offer of the Kingdom and the King was still open to Israel (3:19-21) before the sentence of judicial blindness was passed upon Israel (Acts 28:25,6). The words Parousia (1 Thess.) and Apocalypse were suitable for that particular time, and of course, necessitated the personal presence of Yahshua.
2 Corinthians 12:1: “I will come to visions and revelations of the L-rd.” Here the word is joined to visons as though it meant visible manifestations of the L-rd. Verse 7 may mean either a revelation of truths, or visible scenes of glory, or both.
Galatians 1:12: “ I neither received it (i.e., the Gospel which he announced) from man, neither was I taught it [by man], but by a revelation (i.e., a vision or visible appearance) of Yahshua HaMashiach.” There is no reason whatsoever why the word should not have both meanings. Why should the L-rd not have appeared to him, and made known to him that message which was given to him? It must have been made known to him in some way, and he distinctly said it was by Yahshua (not by the Ruach HaKodesh)[ Holy Spirit]). Therefore, it must have been in one of those many “visions” which he said he saw at different times; and probably during those three preparatory years which he spent in Arabia (Gal. 1:17,18). In verse 16 it is the verb that is used rather than the noun, therefore it is not included in our inquiry.
2 Thessalonians 1:7: “ When Adonai Yahshua shall be revealed from heaven with his mighty angels.” In this passage, although the English uses the verb, the Greek has the noun and reads “ And to you who are troubled, rest with us at the revelation of Adonai Yahshua from heaven, with his mighty angels.” There can be no doubt concerning this passage as to the meaning.
1 Peter 1:7: “ Might be found unto praise and honor and glory at (the) revelation of Yahshua HaMashiach.” The context is such that the meaning of this passage is the same as in 2 Thess. 1:10 and refers to His visible manifestation with His people in the air at His Revelation. But if Peter’s words are taken as referring to the remnant, then the visible manifestation is to them.
So in verse 13 we have the same expression, “ at (the) revelation of Yahshua HaMashiach.” Also in 4:13 where we read of the time “when His glory shall be revealed; i.e., visibly manifested.
From these passages it should be clear that the word Apocalupsis , when it refers to what can be seen, such as an object or person, always means a visible manifestation of that object or person. This is the case with the book of Revelation. We have an account of the various events which are to take place in heaven and on earth connected with Yahshua HaMashiach’s visible unveiling. It is His Apocalupsis which G-d gave Him the right or authority to show, make known, or represent to his bondservants what must shortly come to pass.
It is this thrusting of the sense of making known a truth into the word which when used of a person, means the appearance of that person, that has led people to commonly speak of this book in the pleural, “ the Revelation (S).”
Therefore, in the title of this book(Revelation) we have further evidence that the subject of the entire book is the visible appearing of Yahshua HaMashiach in power, and glory; and for judgment in the earth. It is not a series of revelations about Yahshua HaMashiach but the book which gives us the specifics about the events that are connected with His revelation/appearing. And it is made known specifically as it says to His “servants,” as we learned in the previous discussion.
The Description of the Book
The descriptive titles given to this book mark it off as being special in its nature, distinct from the other books of the B’rit Chadashah, and in keeping with the prophetic books of the Old Testament. It is called:
The Word of G-d (Specifically prophetic messages)
This is not used as a general term of the Scriptures or of the Bible as such, but in a special sense, not uncommon in the Old Testament, of the “word which come from G-d,” or which He speaks. Hence, a prophetic message, e.g., 1 Samuel 9:27 where Samual said to Saul “ “Stand thou still awhile, that I many show thee the word of G-d.” 1 Kings 12:22 reads “ The word of G-d came unto Shemaiah, the man of G-d (i.e., the prophet) saying…” (Compare 2 Chronicles 11:2; 12:15). 1 Chronicles 17:3. “ The word of G-d came to Nathan.” (2 Sam. 7:4). Though of course, as the Bible is made up of the words of G-d, we may conveniently and truly use “the Word of G-d” of the Scriptures as a whole (Jer. 15:16).
It is difficult to distinguish between the written Word and the Living Word. Both make known and reveal G-d. In Genesis 15:1 we read “ The Word of the L-rd came unto Abram in a vision, saying, ‘Fear not, Abram, I am thy shield,”etc. Here it is evidently the Living Word, though it may include both.
When we come to the Apocalypse, we are at once prepared for both- Vision of the Living Word, and the prophetic word of the Living G-d; both making known to the servants of G-d the visions and words of “this prophecy” (v. 3).
Five times we see the expression in this book. Not in the common sense as in the Gospels and Epistles, but in this special sense of a prophetic message. In 1:9 John tells us he “was in the Isle that is called Patmos, for (meaning to receive) the word of G-d, and for the testimony of Yahshua HaMashiach.” As I mentioned earlier in this study, it is evident that G-d “orchestrated” or simply used the situation whereby John was banished to Patmos as a result of the persecution of G-d fearers under the Roman emperor Domitian. This idea is credible because banishment was a common punishment used during the Imperial period for a number of offenses. Among such offenses were the practice of magic and astrology. Prophecy was viewed by the Romans as belonging to the same category. Prophecy was seen as a threat to Roman political power and order. But G-d used this situation as a perfect place where John was in a setting where he would not be distracted in receiving and reporting all that G-d gave him.
There is a second descriptive title which stamps this book. It is called This prophecy which we will take up in the next session.
Shalom,
Rabi Tamah Davis-Hart