Alpha and Omega Part 2 of Series

Revelation Commentary, , , , , , ,

 Revelation 1:8: “I am Alpha and Omega.”

This utterance, the first of the utterances of Jesus in the Book of Revelation, seems to be saying, not only the awesome title “I Am,” but also that “I Am the Alphabet,” since alpha and omega are the names of the first and last letters of the Greek alphabet. This is a puzzling statement unless and until we understand the significance of the alphabet as it is used in this context.[1]

Hebrew Aleph and Tau

Based upon the premise that the book was originally written in Hebrew, we should translate the alphabetic terms back to the Hebrew. The equivalent of Greek alpha and omega is Hebrew aleph and tau. The aleph and tau, being the first and last letters, represents the entire alphabet and is no doubt the Hebrew word for “alphabet.’  The word we translate “and” is represented in Hebrew by the letter vau, giving us the three letters aleph, vau, and tau.These three letters so arranged spell the word translated “sign,” or transliterated ’ôwth, or sometimes ‘oth. [2]

We may readily see that as the alphabet Christ is the totality of every word that may be uttered, written, or read. He is The Word. However, there are aspects of the ancient alphabet that are difficult to translate. One of those is the fact that the oldest alphabets were not only letters, but were also numerals. As the numerals, Christ is the entire realm of all that can be measured or quantified, that is, all mathematics and science. But this is not yet all that the term aleph-vau-tau indicates, for in the earliest traceable stages, the alphabet was also the means of designating the time-telling stars and constellations in their time-telling movements as well as their function in navigation and cartography (Seiss, 177).[3]

Even now there is a system for naming stars that uses the Greek alphabet – roughly in order of their brightness within a constellation: alpha, beta, gamma, … etc.

Christ is All and in All

To sum it up, as aleph-vau-tau, Christ is All and in All: The Word, Time, Space, Wisdom, Life.

Origen in his Commentary said that the canonical books of the Hebrew Bible were twenty-two, “like the letters of their alphabet.”[4] This was a fact noted also by Josephus and other writers of that era. It indicates that they considered the alphabet as representing a totality; that is, the complete Scriptures were contained in the twenty-two letters of the alphabet.

[1] See also my Commentary on Revelation 1:7, “Coming”. The Hebrew word ’ôwth, (consisting of the letters aleph-vau-tau,), is used in Dan.7:13 regarding the ‘coming’ of the Son of Man in the clouds.

[2] Targumim = ‘translations’.
The Babli is the Babylonian Talmud and the Yerushalmi is the Jerusalem Talmud.
Midrash is: (1) the haggadic or halakic exposition of the underlying significance of a Bible text. (2) A collection of Midrashim. (3) cap: the Midrashic literature written between the 4th century B.C. and 11th century AD].
Haggadah is: (1) ancient Jewish lore forming esp. the nonlegal part of the Talmud. (2) The Jewish ritual for the Seder, (Passover feast).
Halakah is the body of Jewish law supplementing the Scriptural law and forming especially the legal part of the Talmud.

[3] “In the perspective of early Christians who compiled listings of heretics, Israelites who rejected Jesus as Messiah were quintessential heretics. Among this group, the Pharisees were remembered for their devotedness to astrology: ‘Fate and astrology were quite popular notions with them,’ writes Epiphanius…. Epiphanius further recounts how they possessed a vocabulary of their own in Hebrew for the zodiac and other celestial beings,” (Malina, 74).
Quoting Hippolytus, Refutation of All Heresies 4.46. Anti-Nicene Fathers, 5.42, that “‘Heretics’ read constellations in terms of Israel’s biblical tradition. They assimilate the doctrines of an Aratus, for example, to those declared by the Scriptures, thus ‘exhibiting a strange marvel, as if the assertions made by them were fixed among the stars” (ibid.).
Malina says further: “The heretics opposed by Hippolytus interpret the Scriptures allegorically. The Scriptures do not mean what they say literally, but refer to something else (this is allegory). Furthermore, these heretics likewise interpret the stars allegorically, using the fixity and regularity of the stars to give credence to their interpretations” (ibid.). These heretics thus used the stars to give credence to strange doctrines and suggest hidden meanings.

[4] As stated by Eusebius, History of the Church, 6.25; that the Apostle John wrote the book of Revelation (ibid., 6:25.10).

Next Lesson – Alpha and Omega Part 3

Alpha and Omega Part 1 of Series

Revelation Commentary, , , , , , ,

Prologue to this series:

In Revelation 1:8 Christ identifies Himself as “Alpha and Omega.” He is here identifying Himself with the Holy Alphabet. It is necessary for us to learn the true meaning of this Alphabet in order to bring the highest honor to Jesus Christ and to warn against its misuse so that you will have nothing to do with its evil practices.

The doctrines called “Rabbinic Judaism” are making a tragic misuse of the Hebrew alphabet, making it popular as a medium for witchcraft and satanism. This practice is described in their writings called the Zohar. Be warned that it is even now being used, promoted, and practiced in what is called the Kabbala, (or Cabbala). This practice is also called “Hasidism” which has come to be used as a synonym for Judaism. It is one of Satan’s most wicked lies. Here I will show the true meaning of the Hebrew alphabet.

The Semitic Alphabet A Fit Symbol of Christ

The alphabet is a fit symbol of Christ for it is both human and divine. From its earthly mother it inherits its practical, utilitarian and mathematical nature; from God the Father of it and all other Lights, it inherits its generative powers to reproduce spiritual things: Truth, Beauty, Inspiration, Faith, Hope, and Charity.

The ancient Semitic alphabet has spread throughout the world to many languages and cultures. Consequently, it has been used in multitudes of ways and has followed various lines of development. Much of the original idea of the alphabet has been lost in some of its lines of transmission. Here I will try to show what the original alphabetic idea is in the canonical Scriptures and how it is used as a fit symbol of Christ in that context.

We must receive this revelation of Christ as the alphabet by examining the words in their context. The context must not be sought in the later speculations of Pharisaic Judaism.[5] Nor is the usage in the Book of Revelation related to the later mystical writings of the Gnostics nor the magical writings of the Kabbalists.[6] We must rather look to the canonical Scriptures and to the historical and cultural milieu preceding and during the time of the writing of the Apocalypse of John.

[5] For example among the non-canonical apocalyptic writings are the Alphabets of Rabbi Akiba:
“Apocalyptic Literature, 6. The Alphabets of R. Akiba,”( 680-1). “The chief center of thought of all of them [i.e. the Alphabets,] is the mystical signification, already mentioned in the Talmud, of the letters of the alphabet and of their written forms, and the mysteries of the names of God made up of four, twelve, and forty-two letters. In the Jerusalem Talmud (Hagigah.ii.77c) there is a dissertation on the letters by means of which the world was created, and there, as in these writings, it is stated that the present world was created with He (ה_) and the future with Yod (י_), and eschatological theories are built up out of the forms of these letters.
“In the Babylonian Talmud (Shabbath. 104a), also, all sorts of similar interpretations are given in regard to the names, forms, and combinations of the various letters, and are made to bear upon eschatological questions in the same way as in these apocalypses. In Kiddushin 71a, it is said that the mysteries of the three names of God were treated as esoteric doctrine and that whoever became thoroughly initiated into the mystery of the name consisting of forty-two letters might be sure of inheriting both the present and the future world. Similarly, R. Akiba, the reputed author of the ‘Alphabets,’ is especially commended in the Talmud as interpreter of the strokes, dots, and flourishes of the letters (compare, for example, Men. 29b; see also Akiba Ben Joseph),” (Jewish Encyclopedia, JE, see note 45 above).
Some scholars attempt to show that these “Alphabets” borrow their theosophical speculation from the writings of Islam, (“especially in ‘Monatschrift,’ viii.115 et seq.”), however:

“Later Jewish literature had the widest and deepest influence on the formation and development of the views and teachings of Islam ….From the presence of mystical speculations about the essence and being of God, etc., in the Arabic literature, similar to those in the Neo-Hebrew, it is quite impossible to conclude that they found their way from the former into the latter; rather would the opposite conclusion be justified” (ibid.).

[6] See “Kabbalah (Cabalah)” and “Zohar”, The New Jewish Encyclopedia, Revised edition, eds. David Bridger, Samuel Wolk, (Behrman House, Inc., Publisher. 1976).

Next Lesson: Alpha and Omega Part 2 of Series

Behold He Is Coming – Part 2

Revelation Commentary, , ,

Jesus’ Coming As The Holy Spirit

The outpouring of the Holy Spirit at Pentecost was a “coming.” The Jews believed that Elijah was to “come” preceding the advent of the Messiah, based upon Malachi 4:5. (See Matthew 11:14; 16:14; 17:10-13; Mark 6:15; 9:12-13; Luke 1:17; John 1:21, 25.) In these Scriptures, Jesus clearly stated that John the Baptist was Elijah. Did He mean that John the Baptist was a reincarnation of Elijah? No. He meant that the same Spirit that came upon and filled Elijah was that which filled John the Baptist, (Luke 1:17).

In this same sense, the coming of the Holy Spirit to fill all of the believer’s was the same Spirit that had filled Christ when He dwelt upon earth in His fleshly body. So, in the same sense that Elijah had returned in John the Baptist, so Christ returned in the outpouring of the Holy Spirit.

Opposing Views

This view is opposed by many Pentecostal and Evangelical teachers. I will use the article by Ian Macpherson as an example of the standard, traditional teaching of these groups:[4]
Macpherson first argues against the idea of “realized eschatology” which says that Jesus taught that the Kingdom of God had come in His ministry during His lifetime. Macpherson fails to deal with the fact that Jesus did indeed teach this doctrine, (Matt. 12:28; Luke 10:9; 11:20; Mark 1:14-15; Mark 9:1; Luke 4:43; 6:20; 9:27; 17:21; 22:16-18; and many other references  too numerous to mention.

His second argument has it that Jesus’ promise of “another Comforter” could not have meant His own Spirit. Biblically, however, it must be so, for the Father, Son and Holy Spirit are One. Indeed, He said: “I will not leave you comfortless: I will come to you,” (John 14:18). This is in the context of His promise of the Holy Spirit in verses fifteen to seventeen of the same chapter.

Thirdly, Macpherson argues that after the descent of the Holy Spirit, the New Testament points forward to the “Second Coming.” Indeed, Jesus never did refer to a single “Second coming.” It is therefore more accurate to refer to His “coming” as something that will happen often and repeatedly. There is nothing to prevent the interpretation that the descent of the Holy Spirit was a “coming” which occurred after His bodily ascension. (Macpherson admits that Biblical prophecy may have multiple fulfillments, p. 7).

Macpherson’s fourth argument that the “Second Coming” was not fulfilled in the destruction of Jerusalem, (p. 7), takes no account of Josephus’ record of the appearance in the clouds. He ridicules Thomas Waugh who says: ” Actually… the Rapture occurred on that occasion, and … amid the cataclysmic struggles of the time the fact was not noted!” Macpherson concedes however, that the Christians did indeed escape the overthrow, but ignores the fact that their escape, under the circumstances, had to be miraculous if not an actual bodily translation from one place to another.

His fifth argument that Christ’s indwelling the believer does not qualify as the “Second Coming” is no argument at all. He does not deal with the clear evidence of Scripture (John 14:18, 23). This “coming” was not something that the world would see; nevertheless, He would be “manifest”[5] to everyone who truly loved Him and the Father:

“20 At that day ye shall know that I [am] in my Father, and ye in me, and I in you. 21 He that hath my commandments, and keepeth them, he it is that loveth me: and he that loveth me shall be loved of my Father, and I will love him, and will manifest myself to him. 22 Judas saith unto him, not Iscariot, Lord, how is it that thou wilt manifest thyself unto us, and not unto the world? 23 Jesus answered and said unto him, If a man love me, he will keep my words: and my Father will love him, and we will come unto him, and make our abode with him.” (John 14)

Macpherson’s sixth argument that Christ’s spiritual presence in the Church is not a “Second Coming” in that His physical body was not present on the earth after His ascension, (Acts 3:20, 21; 7:55; 9:3). He does not allow for the fact that Christ’s glorified body was not subject to the laws of physics, that is, it was not “physical.” He makes no notice of the fact that Jesus said it was “expedient” for Him to go away. Christ therefore taught that His presence in the unlimited and unconfined Spirit was more “expedient” than would be a physical presence limited to one particular point in time and space.

Macpherson argues that “it seems much easier to believe such a visible, local reappearance of our Lord than His simultaneous manifestation of Himself to His people in all parts of the world!” It may be easier for Macpherson to believe, but that proves nothing about what Jesus said about it. He indeed makes clear that His salvation is available to “whosoever will” when they seek Him with a whole heart. This must be a “simultaneous manifestation of Himself to His people in all parts of the world.”

In his seventh argument that Christ’s coming at the death of the Christian does not qualify as a “Second Coming,” Macpherson admits that Christian biography is full of examples of this experience. However, he uses the passage in John 21:20-23 to “prove” his point. Indeed, this Scripture could be used to prove the opposite, for Christ said: “If I will that he tarry till I come what is that to thee? Follow thou me.” The disciples clearly misunderstood His saying, (v. 23), as has Macpherson, for Christ indeed “comes” for His Saints at their death.

An appearance or coming of “the Son of Man” was seen by the martyr Stephen, Acts 7:55-56:
“But he, being full of the Holy Ghost, looked up steadfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God, And said, Behold, I see the heavens opened, and the Son of man standing on the right hand of God.”

Macpherson cites Revelation 1:7 as proof that Christ’s “Second Coming” will be “a personal, physical, local, visible reentry into human history.” (p. 8). However, the rest of verse seven shows that it could not be too localized, for “every eye shall see Him”. It could not have been too far distant in the future, for among those who see Him are “those which pierced Him.” This must also be regarded as one fulfillment of Daniel’s prophecy, (Daniel 7:13), and of Christ’s prophecy, (Matt. 24:30; Mark 13:26; 14:62).

There was a tradition among the Jews that:
“If they are worthy, (i.e. the Israelites), then he shall come with the clouds of heaven; but if they are not worthy, then he will come poor, and riding upon an ass” (CNT, vol. 4, p. 90).
Jesus came to the fleshly Jerusalem “poor and riding upon an ass,” but He came to the spiritual Jerusalem, i.e. to saints such as Stephen, “with the clouds of heaven.”

Notes

( See also my Commentary on Revelation 22:3: “Anathema”; “Greek Words Translated Revelation” on Revelation 1:1; also Commentary at 1:8 “Alpha and Omega”; and 1:1 “Must.”)

[2] See G.K. Beale, The Use of Daniel in Jewish Apocalyptic Literature and in the Revelation of Saint John, (Lanham, New York, London, University Press of America, 1984).

[3] Josephus records such an appearance during the destruction of Jerusalem (Wars 6.5.3).

[4] Ian Macpherson, “How Will Jesus Come Back?” in Pentecostal Evangel, February 9, 1975, 6-8.

[5] Strong’s #1718, meaning ‘to exhibit, disclose.’

So What?

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So what?

Did I hear someone say: “So what? Why should I care about some history that happened 2,000 years ago?”

Here’s Why:

Yes, my lessons on the Book of Revelation deal with some history. We need to learn from history: If we do not learn from history, we are bound to repeat it. Hadn’t you rather learn from the experience of others than to have to endure the trouble and sorrow that their mistakes made for them? The Bible says that the history of the Old Testament and the recorded events that happened to the old Israel are written as examples for our admonition: “Now all these things happened unto them for examples: and they are written for our admonitions, upon whom the ends of the world are come,” 1Corinthians 10:11.

The Lessons of History Might Save Ourselves and our Nation

The ancient nation of Israel was destroyed because of their sin and rebellion against God in 70 AD. That’s what the Book of Revelation is telling us. This is what we need to know and understand. If you are only looking for some kind of holy prognostication, [that means ‘foretelling the future’], then you should look for it in the history of what God has said and done in the past. God does not change.
“Righteousness exalteth a nation but sin is a reproach to any people,” Proverbs 14:34. Read Proverbs. It clearly presents the case for the righteousness of a nation. That’s why you should study the Book of Revelation.

High Priests Unlawfully Appointed

Revelation Commentary, , ,

To see the context for the Book of Revelation we need to understand what was going on in the Priesthood. This lesson will show how the High Priesthood had been corrupted and had become the pawn of the overruling powers that had conquered Judea before Christ.

Ten High Priests Unlawfully Appointed From The Time of Antiochus Eupator to Herod The Great in Whose Reign Christ Was Born. (Josephus’ Antiquities Books xiv-xx. These were of the priestly families but not in the line of succession from Aaron.)

1. Jacimus, appointed by Antiochus Eupator, Priest, reigned 3 years, died.
(No High Pries for 7 years)

BEGINNING OF HASMONEAN PRIESTHOOD:

2. Jonathan, appointed by Maccabees, Priest 7 years, slain.
3. Simon, his brother, Maccabees, Priest 8 years, slain.
4. Hyrcanus, Maccabees, Priest 30 years, died.
5. Judas (Aristobulus), Maccabees, King and Priest 1 year, died.
6. Alexander, his brother, Maccabees, King and Priest 27 years, died.
7. Hyrcanus, son of Alexander & Alexandra, Maccabees, Priest 9 years, defeated by Aristobulus.
Alexandra reigned as Queen, appointed by the Pharisees, 9 years, died, Ant.13.16.1-6.
8. Aristobulus, brother of Hyrcanus, fought Hyrcanus for Priesthood, King and Priest 3 years and 3 months, captured by Pompey.
9. Hyrcanus, (again), appointed by Pompey, King and Priest 24 years, captured by Parthians.
10. Antigonus, son of Aristobulus, perhaps King only, not High Priest? He was appointed by the Parthians, reigned 3 years and 3 months, captured by Herod, taken to Antony and slain, (Ant.14.16.1-4).
11. Herod, King only, not High Priest, appointed by the Romans, reigned 37 years from his appointment by the Romans, 34 from the death of Antigonus. By pretense made Hyrcanus co-regent with himself in order to kill him.

BIRTH OF CHRIST: Catalog of High Priests from Herod’s time to the end, (Ant.20.8.5. p. 422, footnote).

1. Ananelus of Babylon, appointed by Herod, Ant.15.2.4. High Priest only, not King, replaced by Aristobulus.
2. Aristobulus, grandson of Hyrcanus, Priest only. Slain by Herod about AD 6.

END OF HASMONEAN LINE.

3. Ananelus, (restored), appointed by Herod, Priest only, deposed by Herod, Ant.15.3.1.
4. Jesus, son of Phabet (or Fabus), appointed by Herod, Priest only, deposed by Herod, Ant.15.9.3.
5. Simon, of Jerusalem, son of Boethus, citizen of Alexandria, Herod marries his daughter, Ant.17.4.2, Priest only, deposed by Herod.
6. Matthias, son of Theophilus, appointed by Herod, Priest only, deposed by Herod, Ant.17.6.4.
7. Joseph, son of Ellemus, appointed by Matthias (?), Priest only one day, Ant.17.6.4.
8. Joazar, son of Boethus, appointed by Herod or Archelaus, Priest only, deposed by Cyrenius, Ant.18.2.1.

HIGH PRIESTS APPOINTED BY ROME AFTER AD 6.

(Ant.18.20. After the death or deposing of Archelaus, AD 6, “The High Priests were entrusted with a dominion over the nation”, but were not necessarily considered kings by Rome, Ant.18.1.1. (See also my commentary at Revelation 17:11-12.)
9. (Anas) or Ananus, appointed by Cyrenius, deposed.
10. Ismael, son of Phabi, appointed by Gratus, procurator, deposed.
11. Eleazar, son of Ananus, (had been High Priest before), appointed by Gratus, reigned 1 year, deposed.
12. Simon, son of Camithus, appointed by Gratus, reigned 1 year, deposed.
13. Joseph Caiaphas, appointed by Gratus, reigned 11 years, deposed.
14. Jonathan, son of Ananus, appointed by Vitellius, procurator, deposed.
15. Theophilus, son of Ananus, appointed by Vitellius, deposed
16. Simon, son of Boethus, appointed by Agrippa, deposed.
17. (Agrippa offers High Priesthood to Jonathan again, he refuses so he gives it to (Matthias ?), deposed.
18. Matthias, son of Ananus, appointed by Agrippa, deposed.
19. Elioneus, son of Catheras, appointed by Agrippa, deposed.
20. Joseph, son of Camus, Agrippa, slain by Robbers, Wars2.7.9.
21. Ananias, son of Nebedius Jonathan, appointed by Agrippa, Felix instigates his murder, Ant.20.8.5.
22. Ismael, son of Fabi, Agrippa, deposed.
23. Joseph Cabi, son of Simon former High Priest, Agrippa, deposed.
24. Ananus, fifth son of Ananus, Agrippa, reigned 3 months, deposed.
25. Jesus, of Damascus, appointed by the Robbers, Wars4.3.6, note p. 527, deposed.
26. Jesus, son of Gamaliel, appointed by the Robbers, deposed.
27. Matthias, son of Theophilus, appointed by the Robbers, deposed.
28. Phanias, son of Samuel, appointed by the Robbers, War, end of line, Wars 4.3.8.

This lesson is edited from my book, Revelation In Context, pages 127-132.