MONDAY
Last week we saw the judgment of Babylon and the varied responses to Babylon’s fall. Today we see yet another depiction of God’s final judgment over evil. Remember a couple of things:
- This was written to a group of oppressed, powerless people who were being persecuted by the Roman Empire.
- In order to get to the new creation of Revelation 21-22, something must be done with the evil that is so pervasive in God’s good creation. God’s judgment is his removal of that evil.
To begin with, in chapter 19 John revisits the sixth bowl from 16:12-16, more commonly known as Armageddon. We talked briefly about Armageddon in a previous devotional, so I won’t restate everything I said there. Some take this to be a literal battle, but I would suggest that it more likely refers to a symbol of evil’s final rebellion against God and God’s final defeat of evil. Here, John returns to this theme from a different angle.
Some would take this as a symbol of Christ’s victory over evil on the cross and resurrection or the advancement of the gospel in this era, but I think these are less likely. More likely, I think this is referring to the return of Christ.
Revelation 19:11–20:15 (ESV)
The Rider on a White Horse
11 Then I saw heaven opened, and behold, a white horse! The one sitting on it is called Faithful and True, and in righteousness he judges and makes war. 12 His eyes are like a flame of fire, and on his head are many diadems, and he has a name written that no one knows but himself. 13 He is clothed in a robe dipped in blood, and the name by which he is called is The Word of God. 14 And the armies of heaven, arrayed in fine linen, white and pure, were following him on white horses. 15 From his mouth comes a sharp sword with which to strike down the nations, and he will rule them with a rod of iron. He will tread the winepress of the fury of the wrath of God the Almighty. 16 On his robe and on his thigh he has a name written, King of kings and Lord of lords.
Here we have another image of the exalted Christ and there are lots of interesting themes to unpack here.
He is riding a white horse. Some take this to be the first of the four horsemen of the apocalypse in 6:2 who comes out to conquer. I think this is less likely, as we talked about then, but possible nonetheless. Here the white horse is emphasizing his kingly status and his holiness. Certainly, the theme of military conquest is present here in this depiction of Jesus’ judgment of evil.
He is called Faithful and True. In 16:7; 19:2; 3:7, 14 God’s judgments and God’s words are said to be faithful and true as well. So Jesus is here enacting God’s just judgements according to the true word of God. His eyes are like a flaming fire (cf. 1:14). This means that he discerns the truth of all people so his judgments are true and just. Nothing is hidden from his sight. He is wearing diadems to emphasize his kingly status.
It may seem contradictory that verse 12 says that no one knows his name while at the same time John reveals 3 different names: Faithful and True, The Word of God, and King of kings and Lord of lords. That nobody knows his name simply implies the idea that nobody has power over him. Knowing someone’s name in the ancient world implied that someone has a sort of power over the other person. It also implies the incomprehensibility of Jesus’ full essence. He is not confined to our categories and our finite understanding. It also harkens back to Jacob wrestling with the Angel of the Lord. Jacob asks his name but he refuses to give it to him (Gen. 32:29). Also, in Judges 13 Samson’s parents ask the Angel of the Lord’s name and he refuses to give his name because “it is beyond understanding.” This text in Revelation could be suggesting the pre-incarnate Christ to be the Angel of the Lord.
His robe is dipped in blood. This blood could be his own blood, implying a redemption theme. The blood being on his garments seemingly before the battle begins suggest this idea. It could also be the blood of his enemies, implying a judgment theme. In support of this second option, there is nothing else in the context to suggest a redemption theme. The context, however, is full of the judgment theme. Also, Isaiah 63:1-3, in describing the day of the Lord as John is doing here, Yahweh has a red garment and says, “I trod them in my anger and trampled them in my wrath; their lifeblood spattered on my garments, and stained all my apparel.” (Isaiah 63:3) This is a tough decision, but I think the context and Isaiah reference suggest the blood of Christ’s enemies is the better option.
He is called the Word of God. This is John’s favorite description of Jesus (John 1:1, 14) and suggests that the Apostle was the author of Revelation. This implies that Jesus is the full revelation of God. The armies of heaven could be angels or the saints (all believers). I think it’s best to take it as the saints as they wearing white linen, expressing their righteousness in Christ and following him on white horses revealing that they belong to Jesus.
Note that the sword with which Jesus strikes the nations is coming from his mouth (cf. 1:16, see also Isa. 49:2; 11:4). A sword coming from one’s mouth is a weird picture, for sure, but obviously implies his words. So it is unlikely that we have a literal battle here. Jesus defeats his enemies with his word. The word of God is powerful, as God creates the universe by the power of his word (Gen. 1). The word of God is alive and active, sharper than any double edged sword (Heb. 4:12). Jesus judges the nations with the truth of his powerful word. Again, this is not a literal battle where Jesus massacres the enemy—wielding a mouth-sword would be laughable. This is a symbolic depiction of Jesus’ victory over evil at his return.
He is establishing his kingdom rule with a rod of iron, implying his strength. The term translated “ruler” is literally “shepherd” emphasizing the metaphor is not limited to compassionate and tender care but also implies his authority and rule. John is emphasizing that Jesus is fulfilling the Messianic prophecy of Psalm 2.
Treading in a winepress is an obvious picture of judgment as the grapes would squirt their red juice when stepped on. Again, Isaiah 63:3 states, “I have trodden the winepress alone, and from the peoples no one was with me; I trod them in my anger and trampled them in my wrath; their lifeblood spattered on my garments, and stained all my apparel.”
Jesus carries out the just judgment of God. God is wrathful against evil in his creation. This may seem to be an unsettling thought, but how else is a holy God to respond to the atrocious evil in creation? We could not say that God is good and just if he remained indifferent to oppression, rape, murder and all other evils in his good creation. God is wrathful against evil and Jesus will fully judge evil when he returns.
Finally, on his thigh is written another name: King of kings and Lord of lords. The thigh is where the sword would be placed so this is another military image (see Ps. 4:4). This title implies that Jesus is God, equal in dignity and stature with Yahweh. “Lord of lords” is a title reserved only for God in the Old Testament (see Deut. 10:17; Ps. 136:3; 1 Tim. 6:15).
Now, I know this imagery of battle and destruction can be unsettling and difficult to square with the lamb who was slain from chapter 5. This devotional is getting a little long already, so we will discuss this further tomorrow.
Reflection
Imagine this picture of Jesus and worship him as the conquering king who will one day fully remove evil from his good creation.