symposium on prophecy

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A SYMPOSIUM ON ESCHATOLOGYverse-by-verse expository commentaries

from the Strict Translation of the Textus Receptus featuring

The Olivet Discourse

INTRODUCTION

the testimony of Jesus is the spirit of the prophecyh‘ ...marturia tou I‘sou esti to pneuma t‘s proph‘teias

Rev 19:10

When one thinks of a symposium in a literal context, the mind immediately seizes upon the ideaof a collection of related papers presented by a panel of distinguished contributors. In this literaryspiritual context, however, it is an integration of various prophetic vistas, over which Jesus pre-sides, given chiefly by the Apostles Paul, John and Peter. As certain that the evidence given ofJesus is the breath of the inspired words, the earnest study of such a compendium will leave thetrue believer with an intensified sense of expectation and an urgent desire to be prepared.

All which an eye beheld not, and an ear heard not, and would not ascend upon (the) heart of a man; all which the Supreme Deity

had prepared for the (ones) loving Him. Indeed the Supreme Deity disclosed them to us through His Spirit, for the Spirit investigates every (thing),

and the profundities of the Supreme Deity.Alla kathÇs gegratai, Ha ophthalmos ouk eide, kai ous ouk ‘kouse,

kai epi kardian anthrÇpou ouk aneb‘ , ha h‘toimasen ho Theos tois agapÇsin auton. H‘min de ho Theos apekalupse

dia tou pneumatos autou, to gar Pneuma panta erauna, kai ta bath‘ tou Theou.

I Cor 2:9-10

THE STRICT TRANSLATIONThe original manuscripts for this work were written only with the aid of a severely tattered KJV and a borrowed Strong’sConcordance. The writer has since become extremely interested in the Greek language and, although he does not considerhimself a “Greek scholar”, he has gone far beyond the memorization of the Greek alphabet, to the conjugation of manyverbs and to an appreciation of the manner in which that language is expressed. The purpose in the profuse use of theGreek is to furnish the intended meaning, not only of the words themselves, but also of the manner in which the wordsare written. When providing a literal translation, there are the three methods; of a difficult exact translation (which wouldbe unintelligible to most English readers); of an easy-to-read liberal translation (accentuating thought meanings, ratherthan word meanings) and of what the writer has labeled The Strict Translation (accentuating word meanings and allowingfor Greek idioms at the expense of proper English grammar).

As original copies of manuscripts became worn, it was the practice of the Byzantinium Tradition to recopy. Althoughuntrustworthy copies were laid aside (older is not necessarily better), they are seen today in the inferior bodies of manu-scripts known as the Textus Vaticanus and the Textus Sinaiticus. It must be remembered, that over 90% of the more than5000 manuscripts and lectionaries in Greek now extant all testify to the copies known as the Textus Receptus. The StrictTranslation rendered in this work is faithful to the Textus Receptus, used in the King James Version. Admittedly, someportions of the translation are rather difficult to read, especially the portions which are loaded with expressions that areidiomatic to the Greek language and the many instances in which rules of grammar are necessarily violated. However,the reader will be richly rewarded, according to the patience and effort exerted in bearing with the product. While thewriter cannot promise that the translation contains no errors, he can assure the earnest student that it contains far lesserrors than the KJV. With regard to the transliteration (assigning letters of the Greek alphabet to their correspondingEnglish equivalents), there are no English counterparts for such letters as 0000 (eta), TTTT (omega) and “rough-breathers”(vowels with the distinctive mark above them) such as ��, ßßßß and etc. The 0000 is therefore indicated by “‘‘‘‘ ” and the TTTT isindicated by “ÇÇÇÇ ”. The “rough-breathers” are all preceded by “h”. For example, .T0.T0.T0.T0 is transliterated “zÇ‘Ç‘Ç‘Ç‘ ”and �(4@H�(4@H�(4@H�(4@His transliterated “hagios”. The reader is heartily encouraged to compare the word meanings with those shown in anyGreek lexicon. Although physical beauty is a matter of proportion, the unpleasant appearance of Jesus (Isa 53:2) affirmsthe fact that spiritual beauty is often derived from that which is ugly to natural sight.

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CONTENTSPage

3 THE OLIVET DISCOURSE Matt 24:1-44 Mark 13:1-37 Luke 21:-5-36 Luke 17:22-37

3 THE METHOD OF DISCLOSUREMatt 24:1-3 Mark 13:1-4 Luke 21:5-7

6 OVERVIEWMatt 24:4-8 Mark 13:5-8 Luke 21:8-11

9 IMMINENT DEVELOPMENTSMatt 24:9-14 Mark 13:9-13 Luke 21:12-19 Luke 17:25

17 THE SIEGE OF JERUSALEMMatt 24:15-22 Mark 13:14-20 Luke 21:20-24 Luke 17:22

23 THE INTERVENING EPOCHSMatt 24:23-26 Mark 13:21-23 Luke 17:23

25 THE SIGN OF THE SON OF MANMatt 24:27-31 Mark 13:24-27 Luke 21:25-28 Luke 17:24

33 THE FINAL YEARSMatt 24:32-36, Mark 13:28-32, Luke 21:29-32, Luke 17:25, Acts 1:6-7

38 THE FINAL DAYMatt 24:37-44 Mark 13:33-37 Luke 21:33-36 Luke 17:26-37

52 THE ANTICHRISTII Thes 2:1-12 Rev 13:11-18

69 “THE GREAT TRIBULATION”Rev 7:14

78 BATTLE OF ARMAGEDDONRev 14:14-20, 16:14-16, 19:17-21 & 20:7-10

103 ANNIHILATION OF THE UNIVERSEII Pet 3:1-14

114 THE GREAT SEIZUREI Thes 4:13-5:11, II Thes 1:7-10 & I Cor 15:51-52

138 HELL The penalty of perpetual ruin to be paid by the reprobates

140 THE MILLENNIUMRev 20:1-6

149 THE SABBATH - answering to the eternal state of the chosen

150 THE GREAT APOSTASYII Tim 3:1-9 (with II Tim 4:2-4 & I Tim 4:1-3)

166 The Six Forms of Spiritual Images (Rev 9:20-21) 170 The Eight Types of Religious Reprobates (Rev 21:8)

174 “THE FINAL DAYS”Rom 13:11-14

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THE OLIVET DISCOURSE(Matt 24:1-44, Mark 13:1-37, Luke 17:22-37 & 21:5-36)

Having observed a widow placing two lepta into the Temple treasury and informing the Apostles ofJehovah’s reckoning of economy in the spiritual kingdom, saying that she had sacrificed more than those

who were contributing vast amounts (Luke 21:1-4), Jesus led the entourage in the return walk to theiraccommodations at the end of the day. Having descended from the Temple mount into the Kidron Valley,

they were ascending the steep slopes of the mountain range (the Mount of the Olive-orchard),immediately to the East of Jerusalem when the Apostles became thrilled and fascinated with the vast

panorama of the Temple complex coming into full view behind them. Their reaction to Jesus’ stunningobservation occasioned the detailed eschato-logical presentation which became known as “the Olivet

Discourse”.

METHOD OF DISCLOSUREA SINGLE ANSWER TO TWO SEPARATE QUESTIONS

(Matt 24:1-3, Mark 13:1-4 & Luke 21:5-7)

And going out Jesus was traveling from the Temple, and His disciples went towards (Him) to exhibit the buildings of the Temple

to Him.Kai exelthÇn ho I‘sous eporeueto apo to hierou, kai pros‘lthon hoi math‘tai autou epideixai autÇ tas

oikodomas tou hierou.Matt 24:1

According to the Evangelist Mark, of Him having been traveling out of the Temple, one of Hisdisciples lays forth to Him, Instructor, Behold, what sort of stones and what sort of buildings!(ekporeuomenou autou ek tou hierou, legei autÇ heis tÇn math‘tÇn autou, Didaskale, Ide, potapoilithoi kai potapoi oikodomai - Mark 13:1) The recorded fact of Jesus traveling out and away fromthe Temple after this final day of public discourses is a spiritual portrayal of Him abandoning thenation of Israel to judgment. According to the Evangelist Luke, particular attention was being paidby the disciples to the fact that the Temple... has been adorned in beautiful stones and in votiveofferings (tou hierou... lithios kalois kai anath‘masi kekosm‘tai - Luke 21:5). While the Apostleswere evidently admiring the sight, one of them had caught-up with Jesus in order to gain His reac-tion. Addressing Him in the manner of eliciting instruction concerning their national symbol ofmagnificence and invincibility, the Apostle not only seeks to call His attention to the sight itself(of the buildings of the Temple), but also to the beauty and expense involved in its construction(what sort of stones and what sort of buildings... adorned in beautiful stones and in votive offer-ings).

The dire prediction made by Jesus upon entering Jerusalem a week previous (Luke 19:43-44) andallusions that He made to that prediction in the discourses since (Matt 22:7) had piqued thecuriosity of the Apostles. Within two years after Herod the Great had ordered the rebuilding of theTemple (circa 20 BC), priests had built the main edifice and had since been industriously engagedin the massive project. It cannot be a matter of mere happenstance, that the people building sucha grand work of architecture would reject the Person it represented in its 49th year of construction(seven multiplied by itself). According to Josephus, while it was constructed of huge green andwhite marble blocks, its front was covered with great golden plates. It was as difficult for theApostles to imagine a sin so great as to cause Jehovah to obliterate such magnificence erected inHis honor, as it was for them to imagine how it was physically possible to reduce such weight andsturdiness to rubble.

A SYMPOSIUM ON ESCHATOLOGY

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Indeed Jesus said to them, You look not at all these? Amen I lay forth to you, No, stone upon stone would not be left behind

in this spot; that which, no, will not be loosened-down.

Ho de I‘sous eipen autois, Ou blepete panta tauta; Am‘n legÇ humin, Ou m‘ apheth‘ hÇde lithos epi

lithon, hos ou m‘ kataluth‘setai.Matt 24:2

According to the Evangelist Mark, Jesus responding said to him, You look at these great build-ings? No, stone upon stone would not be left behind; that which, no, would not be loosened-down (I‘sous apokritheis eipen autÇ , Blepeis tautas tas megalas oikodomas; Ou m‘ apheth‘ lithosepi lithÇ , hos ou m‘ kataluth‘ - Mark 13:2). According to the Evangelist Luke, He said, These(things), all which you are spectators of; days will be coming in which stone upon stone willnot be left behind, that which will not be loosened-down (eipe, tauta ha theÇreite, eleusontaih‘merai en hais ouk apheth‘setai lithos epi lithÇ , hos ou kataluth‘setai - Luke 21:6). In answer tothe one (probably Peter) representing their piqued curiosity, Jesus not only responds to him, You(blepeis - singular) look at these great buildings?, but extends the rhetorical question to all of theApostles, You (blepete - plural) look not at these great buildings? Jesus thus informs them thatHe needs not to pause and admire, in order to behold what they cannot see. As certain that (One)more prominent than the Temple is in this spot (tou hierou meizon estin hÇde - Matt 12:6), typeand Antitype cannot co-exist. To the extent that the Temple would be leveled, the Old Testamentwould be abolished. His would be the blood of an everlastingly fresh covenant (diath‘k‘n kain‘n -Heb 8:8) and to lay forth in the matter, “Fresh”, He declares the foremost obsolete: Indeedthe (covenant) having been declared obsolete and growing old, (is) near disappearance (entÇ legein, kain‘n, pepaiÇke tÇn protÇn. To de paiaioumenon kai g‘raskon, eggus aphanismou - Heb8:13). The words, apheth‘ (would... be left behind) and apheth‘setai (will... be left behind), areconjugations of the verb, aphi‘mi, a compound of apo (“away”) and hi‘mi (“to send”). Dependentupon the context, the word can convey the ideas of either sending forth (as in Matt 13:36, Mark15:37), leaving behind (as here & in Matt 22:25, Mark 7:8, Luke 11:42), departure (as in Matt18:12, Mark 1:20, Luke 10:30, John 4:3), permitting (as in Matt 19:14, Mark 5:37, Luke 13:8, John11:48) or pardon (as in Matt 18:27, Mark 11:25, Luke 17:34). The words, kataluth‘setai (will...be loosened-down) and kataluth‘ (would... be loosened-down), are conjugations of the verb,kataluÇ , a compound of kata (“down”) and luÇ (“to loosen”); translated literally and conveyingthe idea of either relieving a burden or, as here, of demolishing a structure (Matt 24:2, Mark 15:29,Luke 9:12, Acts 5:38, Rom 14:20, Gal 2:18 & II Cor 5:1).

Seemingly in defiance of His prediction, construction would continue for another thirty-four years.The entire complex of buildings, courts and enclosures would not be completed until 63 AD; lessthan five years before it was totally demolished by the army of the Roman General Titus (Luke21:20-24). With all the furnishings within having been set ablaze, the giant cedar beams had beenignited, melting the gold which had overlain the Temple and causing it to trickle-down into thecracks of the huge marble stones. Soldiers and looters subsequently used every artifice of ingenuityto overturn every single stone (many of them weighing over 50 tons), in order to salvage what hadremained of the precious metal. The Temple would never be rebuilt again: Much to the chagrin ofthe religious elite of every century since, the true Shrine indeed raised Himself in three days, whilethe Temple itself remains destroyed. To insure that the descendants of that evil generation and anadulteress would not commence the rebuilding of their sacred edifice, a mosque of another religionpresently sits defiantly and implacably upon the site. Yet, to the religious elite, the Temple of theirdreams continues to be their beloved shrine. Meanwhile, to the true believers, their beloved Shrineis no earthly Temple at all; but their God and Deliverer. For Jehovah to allow the present bastard-ized nation of Israel to reinstate Temple worship would be for Him to denigrate and reverse all thatHe had accomplished in the Pet Lamb.


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Indeed of Him being sat-down upon the Mount of the Olive-Orchard the disciples

went forward to Him privately, having laid forth, Say to us, at what time these (things) will be, and what will be the sign of your nearness, and of the entire completion

of the age?Kath‘menou de autou epi tou orous tÇn elaiÇn, kai

pros‘lthon autÇ hoi math‘tai kat’ idian, legontes, Eipe h‘min, pote tauta estai, kai ti to s‘meion t‘s s‘s

parousias, kai t‘s sunteleias tou aiÇnas;Matt 24:3

With the curiosity of the Apostles already having been piqued (preceding verse), the insistence ofJesus that everything now being admired by them will be completely demolished had produced acrisis in their minds. Unable to reconcile their trust in His veracity with their incredulity that suchmagnificence and beauty would be so thoroughly destroyed, they seized upon the occasion of theirMaster assuming the rabbinical posture of teaching. According to the Evangelist Mark, of Himbeing sat-down into the Mount of the Olive-Orchard directly opposite of the Temple, Peterand James and John and Andrew questioned upon Him privately, Say to us at what timethese (things) will be? And what will be the sign whenever you would intend for all these(things) to be entirely completing? (kath‘menou autou eis to oros tÇn elaiÇn katenanti tou hierou,ep‘rÇtÇn auton kat’ idian Petros kai IakÇbos kai IÇann‘s kai Andreas, Eipe h‘min, pote tauta estai,kai ti to s‘meion hotan mell‘ panta tauta sunteleisthai - Mark 13:3-4). According to the EvangelistLuke, Indeed they had questioned upon Him, having laid forth, Instructor, accordingly atwhat time will be these (things)? And what (will be) the sign, whenever you would intend forthese (things) to be coming to be? (Ep‘rÇt‘san de auton, legontes, Didaskale, pote oun tauta estai;Kai ti to s‘meion, hotan mell‘ tauta ginesthai - Luke 21:7).

Knowing of the quandary that He had deliberately ignited in their minds, Jesus sat-down in orderto privately instruct the four among them who were most disturbed by His words. Peter and Jamesand John composed the favored “inner circle” who only were allowed to witness the raising ofJairus’ daughter (Mark 5:37 & Luke 8:51), who only were allowed to witness His transfiguration(Matt 17:1, Mark 9:2 & Luke 9:28) and who only were allowed to witness His prayer in the gardenof Gethsemane (Matt 26:37-38 & Mark 14:33). Andrew was one of the first two who were chosenby Jesus (John 1:36-40). The location upon the mount was directly opposite of the Temple, afford-ing an expansive view of both the Temple complex and the entire city of Jerusalem. Thus the con-trast of what they were observing with what He was beholding (the exterior beauty with the interiorugliness) would be brought into sharpest focus. Indeed, as the planet appears to be in a state oftranquility when viewed from space, the scene below them seemed to exude peace and beauty fromthat distance. The words, they questioned upon (ep‘rÇtÇn - past perfect tense), and, they hadquestioned upon (ep‘rÇt‘san - aorist perfect indicative action tense), are translated from third personplural conjugations of the verb, eperÇtaÇ , a compound of epi (“upon”) and erÇtaÇ (“to questionor interrogate”), indicating inquiry with a degree of insistence. Asking with a sense of urgency,Instructor, accordingly at what time will be these things? And what will be the sign, wheneveryou would intend for these things to be coming to be?, the Apostles assume that the destructionof the Temple would coincide with the annihilation of the natural universe. In their minds, thecosmos could not exist without the Temple and the sacrifices that were performed therein. Theword, sign, is translated from s‘meion, conveying the idea of “indication” or “signification”, andhas various meanings in the four Gospel accounts, according to the context in which it is applied.It is used to convey the meaning of an authenticating miracle, to prove that a man is a prophetcommissioned by Jehovah (Matt 12:38-39). It is used to convey the meaning of an officialdocument, authorizing a man to perform royal errands (John 2:18). It is used here to convey themeaning of an exclusive signal by which a person or event is identified (Matt 26:48).


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The word, parousias (nearness), is translated from a compound of para (“by the side”) and ousias(“being, existing” - present participle of eimi), conveying the idea of proximity, being near (Matt24:3, I Cor 15:28, II Cor 7:6, 10:10, Phil 2:2, I Thes 2:19, Jas 5:7, I Pet 1:16). It is antonymous withthe word, aphousias (“ farness” or “being away”). The expressions, “nearness of the Son of man”and “day of the Son of man”, are interchangeable (see Matt 24:27 commentary - page 25). Con-cerning the lawless one... whom the Supreme Authority will diminish by the spirit of His mouth,and will render entirely idle by the brilliance of His nearness, the Apostle Paul wrote concerninga period of time; not a particular moment (see II Thes 2:6-8 commentary - page 66). With thequery, what will be the sign whenever you would intend for every one of these things to be entire-ly completed?, the Apostles ask Jesus concerning the indication of His approach and consequentfinal moment of time, thinking that His return to the cosmos will result in the destruction of theTemple. They do not yet know that He would begin His approach (His nearness) at the verymoment of His ascension. They do not yet know that the siege of Jerusalem would merely fore-shadow His return to the cosmos and that the consequent destruction of the Temple would occurtwenty centuries in advance of His return. Since it is not for them (or any other believer) to knowof spaces of time or of occasions of which the Father placed in His own authoritative privilege(see Acts 1:7 commentary - page 3), Jesus deliberately responds to the separate questions with asingle answer.

THE OVERVIEWDEVELOPMENTS IN THE PROCESS OF TIME

PRECEDING BOTH THE SIEGE OF JERUSALEM & THE END OF THE AGE(Matt 24:4-8, Mark 13:5-8 & Luke 21:8-11)

Since the siege of Jerusalem was yet forty years distant, many developments during that generation wouldbe mistaken as signs that the destruction of which Jesus had spoken was imminent. Since the siege of thecosmos was at least twenty centuries distant, many developments during the many generations after thesiege of Jerusalem would also be mistaken as signs that His return to the natural realm was imminent. InHis prophetic response, of a single answer to the separate questions of the Apostles, Jesus here speaks ofseveral developments which would seem to indicate an imminent catastrophic end of the age, but must beviewed as merely developments in the process of time. His return would not be during a time of turmoil

and suffering, but during a time of apparent peace and general prosperity (see Matt 24:38-39 commentary- page 38).

And responding Jesus said to them, Look not at someone who would cause you to

roam. For many (ones) will come upon my name, having laid forth that “I am the

Christ”, and they will cause many (ones) to roam.

Kai apokritheis to I‘sous eipen autois, Blepete m‘ tis humas plan‘s‘ . Polloi gar eleusontai epi tÇ ono-mati mou, legontes hoti EgÇ eimi ho Christos, kai

pollous plan‘sousi.Matt 24:4-5

According to the Evangelist Mark, Jesus... had begun to lay forth, Look not at someone whowould cause you to roam. For many (ones) will come upon my name, having laid forth that“I am”, and they will cause many (ones) to roam (Ho de I‘sous... ‘rxato legein, Blepete m‘ tishumas plan‘s‘ . Polloi gar eleusontai epi tÇ onomati mou, legontes hoti EgÇ eimi, kai pollous plan‘-sousin - Mark 13:5-6). According to the Evangelist Luke, the (One) said, You look; (that) youwould not be caused to roam. For many (ones) will be coming upon my name, having laidforth that “I am!”, and “The occasion draws near!” Accordingly you should not travel to theback of them (Ho de eipe, Blepete m‘ plan‘th‘te. Polloi gar eleusontai epi tÇ onomati mou, legon-tes hoti EgÇ eimi, kai Ho kairos ‘ggike. M‘ oun poreuth‘te opisÇ autÇn - Luke 21:8). During both


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the forty years preceding the siege of Jerusalem and the twenty centuries preceding the end of theage, Jesus thus warns of many who would enter the scene of human events cleverly using Hisauthority and cause (His name) in efforts to gain followers. While some would identify themselvesas the Christ (laying forth, “I am the Christ!” ), others would identify themselves as Jehovah(laying forth, “I am!” ) or they would simply advance half-baked notions that the end of the ageis imminent (laying forth, “The occasion nears!”). Later in the discourse, Jesus will address thepresence of such individuals in the context of the forty years preceding the siege of Jerusalem (seeMatt 24:11 commentary - page 13) and in the context of the twenty centuries preceding the end ofthe age (see Matt 24:23 commentary - page 23). If such individuals were patently and blatantlyobvious and if their ability could be readily seen to be fraudulent, Jesus would not waste time withsuch repeated and emphatic warnings.

The three words, plan‘s‘ (would cause... to roam), plan‘sousi (they will cause... to roam) andplan‘th‘te (you would... be caused to roam), are all “passive voice” conjugations of the verb,planaÇ (“to cause to roam”); translated literally and conveying the idea of inducing to wander orstray from safety or the truth (Matt 18:12, 22:29, Luke 21:8, John 7:47, I Cor 15:33, Gal 6:7, Heb3:10 & Jas 1:16). It is not that such individuals may cause many to stray from the truth, but thatthey certainly would (will ) cause many to roam, that Jesus would say, Look not at someone whowould cause you to roam, and would emphatically advise, You should not travel to the backof them. Accordingly, the Apostle Paul would write, Indeed we query of you, brothers, on behalfof the nearness of our Supreme Authority Jesus Christ, and our assembly together upon Him,into the matter of you not to be quickly shaken from the intellect; neither to be clamoring,neither through a spirit, nor through an expression, nor through an epistle in the manner thatit came of us, in the manner that the day of the Christ stands in hand (see II Thes 2:1-2 com-mentary - page 50).

Indeed you will be intending to hear of warfareand hearings of warfare. Gaze! Be clamoring

not, for it is necessary (for) every (thing) to have come to be, but the completion is not yet.

Mell‘sete de akouein polemous kai akoas polemÇn. Horate, m‘ throeisthe, dei gar panta genesthai, all’

oupÇ esti to telos.Matt 24:6

According to the Evangelist Mark, Jesus also said, Indeed whenever you would hear of warfareand hearings of warfare, be clamoring not, for it is necessary (for these things) to have cometo be, but the completion is not yet - Hotan de akous‘te polemous kai akoas polemÇn, m‘ thro-eisthe, dei gar genesthai, all’ oupÇ esti to telos - Mark 13:7) . The variations of Jesus’ words donot represent a variety of renditions, as if one would be more credible than the other, but separatestatements made for emphasis. Accordingly, the Evangelist Luke records Him as saying, Indeedwhenever you would hear of warfare and instability, you should not be scared, for it is nec-essary (for) these things to have come to be firstly, but not directly the completion (Hotan deakous‘te polemous kai akatastasias, m‘ pto‘th‘te, dei gar tauta genesthai prÇton, all’ ouk eutheÇsto telos - Luke 21:9). The plural noun, akoas (hearings), conveys the meaning of “reports concern-ing that which is heard or seen” (Matt 4:24, 13:14, 14:1, Mark 1:28, 7:35, 13:7, Luke 7:1, John12:38, Acts 28:26 & Gal 3:2). During both the forty years preceding the siege of Jerusalem and thetwenty centuries preceding the end of the age, Jesus asseverates that warfare, hearings of warfareand social instability would occur persistently. There would be no particular war, regardless ofscope, which would signal either the siege of Jerusalem in that generation or the siege of the cos-mos in the final generation. There would be no civil unrest or cultural disturbance, regardless ofsignificance, which would indicate that Jerusalem would fall or that the natural universe would beannihilated: Both events would occur during a time of apparent peace and general prosperity (seeMatt 24:38-39 commentary - page 39).


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The word, gaze (horate), is translated from the second person plural imperfect present tense of theverb, horaÇ , which carries the idea of staring with wide eyes and is used here to command thefastening of undivided attention and the application of comprehension (Matt 8:4, 9:30, 16:6, Mark1:44, 8:15, Luke 12:15, I Thes 5:15, Heb 8:5, Jas 2:24). The word, be clamoring (throeisthe),conveys the idea of “crying aloud in vociferation”. While Jesus thus encourages a believer to studyand observe the mechanics of depraved human nature responsible for warfare and violent socialupheaval, He cautions against the emotions of outrage and alarm. Along with the advisement, notto be scared, Jesus thus assures all believers that they have every reason to maintain serenity in theface of a perilous world of uncertainty. Saying, it is necessary for these things to have come tobe firstly, Jesus not only indicates essential inevitability, but also unavoidable requirement, thatnumerous wars and instances of instability should emerge in advance of both the siege of Jerusalemand the end of the age. Wherever warfare breaks out, whenever reports of warfare are heard andhowever ominous the emergent instabilities may be, not one of them can be viewed as a portentof the completion; only a commencement of throes.

For race will be roused upon race, and king-dom upon kingdom, and there will be scarc-ities of food and plagues and earthquakes

from place-to-place. Indeed all these (things); a commencement of throes.

Egerth‘setai gar ethnos epi ethnos, kai basileia epi basileian, kai esontai limoi kai loimoi kai seismoi kat’

topous. Panta de tauta arch‘ ÇdinÇn.Matt 24:7-8

While the Evangelist Mark records the words almost identically, with the sole variation, there willbe disturbances (esontai... tarachai - Mark 13:8), the Evangelist Luke adds the statement, Therewill be also frightening (things) and great signs from sky (phob‘tra te kai s‘meia ap’ ouranoumegala estai - Luke 21:10-11). During both the forty years preceding the siege of Jerusalem andthe twenty centuries preceding the end of the age, Jesus assures all believers that the catastrophicresults of hostility, greed and natural calamities would be commonplace throughout the cosmos.None, however, would serve to portend the completion of the age. The words, race will be rousedupon race, are not suggestive of “race wars” and are not restricted to the meaning of the three greatraces of mankind (Caucasian, Negroid and Mongoloid) rising-up in opposition to each other. Theword, race, is translated from ethnos, which conveys the meaning of ethnicity. In spiritual lan-guage, the races represent every cultural bond which exists outside of the household of faith. Theword, roused, is translated from the future tense of the verb, egeirÇ , which conveys the idea of“collecting one’s faculties and waking”. When Jesus commanded the man who had been disabledfor thirty-eight years to rise-up, He said, Rouse! lift-up your mattress and tread around (Egeirai,aron ton krabbaton sou, kai peripatei - John 5:8). The word is used here to indicate the rising-upof one cultural bond at the expense of another. Likewise, the expression, kingdom upon kingdom,is meant to convey the rising-up of one nation or sovereign society at the expense of another.Against the pipe dreams of godless liberals, Jesus thus maintains that a time shall not exist duringwhich an imbalance of wealth and power shall not fuel the events of human affairs.

The words, scarcities of food, are translated from limoi, which conveys the idea of “destitutionand dearth”. The races (cultures) and kingdoms (nations) which become poor and insolvent arethus characterized as harboring widespread deprivation. The word, plagues, is translated from loi-moi, which conveys the idea of “rampant diseases”. While most diseases originate in cultures andnations which are impoverished, they frequently become pandemic and ravage societies which areaffluent. The expression, earthquakes from place-to-place, does not carry meaning beyond “theoccurrence of seismic activity at various locations.”


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During the forty years in advance of the siege of Jerusalem and during the twenty centuries since,there has never been a year in which one culture has not been rising-up at the expense of anotherculture, in which one nation has not been rising-up at the expense of another nation, in whichdestitution and dearth has not been experienced somewhere on the planet, in which diseases werenot either decimating or threatening populations and in which earthquakes had not rocked variouslocalities throughout the world. The broad term, frightening things (phob‘tra), connoting anyanomalous circumstance or creature which instills terror, is used by Jesus to dismiss the idea ofanything unusual pointing to an imminent end to the age. Likewise, the expression, great signsfrom sky, connoting any anomalous development in the atmosphere (such as sudden climatechanges) or in the observable universe (such as black holes), is used here to discount notions thatimmense changes in either weather patterns or the stars would point to an imminent end to the age.In every century and epoch since Jesus had spoken these words, there have been alarmingencounters with anomalous circumstances and creatures and there have been discoveries of disturb-ing atmosphere changes and unexplainable events in deep space.

The word, throes (ÇdinÇn), is frequently used in the New Testament with regard to the debilitatingpangs which are experienced by a woman in the midst of childbirth. Thus speaking of severity ofpain and intensity of struggle which is necessary for the birth of a fresh sky and a fresh landaccording to His promise, in which justice resides (Kainous de ouranous kai g‘n kain‘n kata toepaggelma autou prosdokÇmen, en hois dikaiosun‘ katoikei - II Pet 3:13), Jesus affixes the ex-pression upon each of the seven occurrences mentioned; “a commencement of throes”. All themisery caused by the rising-up of cultures and nations throughout history is really nothing morethan a commencement of misery which is far more sinister. Every heartbreaking hardship evercaused by destitution altogether constitutes nothing more than a commencement of deprivationwhich is far more severe. The sum of all the destruction caused by every earthquake that everreduced shelter and city to rubble is nothing more than a commencement of destruction and ruinwhich is far worse. Every abnormality everyto strike fear into the heart of man adds up to nothingmore than a commencement of horror which is far uglier. All the anomalous events of weather andastronomy that ever belittled and perplexed mankind shall add-up to nothing more than a com-mencement of a dwarfing and bewildering development which shall be far more stupendous.

IMMINENT DEVELOPMENTSDEVELOPMENTS WHICH WOULD CHARACTERIZE THE FIRST 40 YEARS

(Matt 24:9-14, Mark 13:9-13, Luke 21:12-19 & Luke 17:25)

While Jesus speaks here of developments which would particularly affect the believers of that generation,leading to the siege of Jerusalem, the principle is intended to be applied to all believers of every century.The government of the United States has about as much knowledge of true believers and as much interest

in religious matters as the Roman government. Unlike the Roman government during the Apostles’generation, however, the American government will not allow for an established religious elite to wield

the power which was exerted by the Judæan theocracy upon its own citizens. Jehovah thus uses agovernment of unregenerate leaders to hold the Pharasaic Dominionists of the present day in check.Although the religious elite are therewith prevented by Jehovah from any effort to kill you off, the

presence of the religious elite in every walk of life and in every level of government enables them to giveyou by the side into oppressive pressure.

At that time they will give you by the side into oppressive pressure, and they will

kill you off, Tote paradÇsousin humas eis thlipsin, kai apokten-

ousin humas,Matt 24:9a


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With the words, at that time, Jesus refers to the midst of all which would occur in the process oftime (Matt 24:4-8). While the cosmos is experiencing its normal course of pseudo prophets, war-fare, race rousing upon race, kingdom upon kingdom, scarcities of food, plagues and earthquakes,Jesus assures the Apostles that the religious elite will give you by the side into oppressive pres-sure, and they will kill you off. According to the Evangelist Mark, He also said, Indeed you lookof yourselves, for they will give you by the side into sanhedrins, and you will be flayed intosynagogues. And you will be led upon governors and sovereigns on account of me, into atestimony to them (Blepete de humeis heautous, paradÇsousi gar humas eis sunedria, kai eissunagÇgas dar‘sesthe, kai epi h‘gemonÇn kai basileÇn achth‘sesthe heneken emou, eis marturionautois- Mark 13:9). The variations of Jesus’ words do not represent a variety of renditions, as ifone account would be more credible than the other, but separate statements made for emphasis.Accordingly, the Evangelist Luke reports Him as saying, Indeed before every (one) of these(things), they will throw their hands upon you, and they will pursue (you), having given bythe side into synagogues and prisons, being (ones) led upon sovereigns and governors, onaccount of my name (Pro de toutÇn pantÇn epibalousin eph’ humas tas cheiras autÇn kai diÇxousi,paradidontes eis sunagÇgas kai phulakas, agomenous epi basileis kai h‘gemonos, heneken touonomatos mou - Luke 21:12). The words, they will pursue (diÇxousi), are translated from the thirdperson plural future tense of the verb, diÇkÇ , which conveys the idea of stalking or hunting, eitherfor the purpose of harassment and oppression or for the purpose of overtaking and capture;dependent upon the context in which the verb is used (Matt 5:44, John 5:16, Acts 7:52, Rom 14:10,I Cor 15:9, Gal 1:13, Heb 12:14, 1 Pet 3:11).

Although these words do not represent a prophecy concerning American believers of the presentday being arrested and brought into sanhedrins and into synagogues for the purpose of beingwhipped or being led upon sovereigns and governors to testify concerning their faith, the prin-ciple contained in this prophecy concerning Judæan believers of that generation dictates that truebelievers will always be pursued by the religious establishment. Jesus would elaborate upon thesewords during His final night with the Apostles, saying, They will make you excommunicated,but an hour is coming in order that every (one) having killed you off would suppose to pre-sent ministration to the Supreme Deity (AposunagÇgous poi‘sousin humas, all’ erchetai hÇrahina pas ho apokteinas humas dox‘ latreian prospherein tÇ TheÇ - John 16:2). The words, to pre-sent (prospherein), also rendered literally, to bear towards, are translated from a conjugation of theverb, prospherÇ , a compound of pros (“towards”) and pherÇ (“to bear” or “to carry”); conveyingthe idea of in this context of bringing an offering before Jehovah (Heb 9:14). Although it is certainthat all true believers will experience some measure of mischief at the hands of the religious elite,Jesus does not suggest that all believers will experience the two extremes of excommunication and“sanctioned” murder; only the certainty that such extremes of malice and hostility would occurthroughout the age. Whereas banishment from an assembly means little more than removal fromfellowship (which, dependent upon the type of “fellowship” in the present day, is not a terriblynegative prospect), ostracism in the Judæan theocracy was a feared curse, which meant the loss ofsocial standing and employment.

Such a state of affairs, wherein some are spiritually excommunicated, is realized in the presentLaodicean epoch by Smyrnan believers (Rev 2:9). However, hostility at the hands of the religiouselite does not end with vendettas of social disenfranchisement and campaigns of economic disin-heritance, but occasionally extends to murder. Throughout the succeeding centuries, such expedi-tions and movements would be conducted by crusading religionists against true believers. When-ever the Zealots of the Judæan theocracy would murder someone deemed to be disturbing the peaceof the nation they would suppose to present ministration to the Supreme Deity and be hailed bythe citizenry as having acceptably sacrificed to Jehovah! When Saul of Tarsus would persecutebelievers and consent to the stoning of Stephen he would suppose to present ministration to theSupreme Deity When the Great Harlot would conduct her crusades and inquisitions, her member-ship would suppose to present ministration to the Supreme Deity. When the followers of Martin


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Luther and John Calvin would persecute the Anabaptists, they would suppose to present ministra-tion to the Supreme Deity. Wherever a sanctimonious Pharisee rises up to make life miserable forone of Jehovah’s own, to give them by the side into oppressive pressure, rest assured that theywould suppose to present ministration to the Supreme Deity.

and you will be detested (ones) in the esti-mation of every (one) of the races through

my name.kai esesthe misoumenoi hupo pantÇn tÇn ethnÇn

dia to onoma mou.Matt 24:9b

Nearly identical words are recorded by the Evangelists Mark and Luke: you will be detested(ones) in the estimation of every (one) through my name (esesthe misoumenoi hupo pantÇn diato onoma mou - Mark 13:13a & Luke 21:7). The words, detested ones (misoumenoi), are derivedfrom the verb, miseÇ (“to detest”), which conveys the idea of abhorrence and loathing. The word,hupo (normally translated, under), is used in a variety of contexts to convey either of the ideas;“for the sake of”, “in the interest of”, “by the authority of”, “at the hands of” or, as here, “in theestimation of”. The word, ethnÇn (of races), from the plural noun, ethnesin (races), conveys theidea of ethnicity outside of the nation of Israel (Matt 4:15, 10:5, Mark 10:33, Luke 2:32, Acts 4:27,10:28, Rom 2:14). After the ascension of Jesus, however, the word became representative of thosewho are outside of the spiritual Kingdom (Luke 12:30, I Cor 5:1, I Thes 4:5, I Pet 2:9, Rev 2:26,11:18, 13:7, 20:3). The expression, in the estimation of every one of the races, therefore carriesthe meaning of “all unregenerate people who are outside the household of faith”. By the words,through my name, Jesus speaks of detestation for believers as the result of His authority andcause (His name). Little is more disgusting and repulsive to an unregenerate person than one whodoes not share in the values, affections and activities of the cosmos.

Indeed, all the (ones) having determined to live well-reverently in Christ Jesus will be pur-sued (Pantes de hoi thelontes eusebÇs zÇn en ChristÇ I‘sou diÇchth‘sontai - II Tim 3:12 ). Thewords, will be pursued (diÇchth‘sontai), are translated from the third person plural perfect com-pleted action tense expression of the verb, diÇkÇ , which conveys the idea of “stalking or huntingfor the purpose of harassment and oppression” or “stalking or hunting for the purpose of overtakingand capture”; dependent upon the context in which the verb is used (Matt 5:44, Luke 17:23, John5:16, Rom 14:19, Gal 1:13, I Thes 5:15, II Tim 2:22, Heb 12:14 & 1 Pet 3:11). As Jesus hadwarned them earlier in His earthly ministry, against their expectations of an earthly kingdom ofopulence and tranquility, Suppose you that I was coming to be by the side to give peace in theland? No! I lay forth to you, but rather thorough division! (Dokeite hoti eir‘n‘n paregenom‘ndounai en t‘ g‘; Ouchi, legÇ humin, all’ ‘ diamerismon - Luke 12:51). Upon that occasion, Heelaborated, You should reckon not that I came to throw peace upon the land. I came not tothrow peace, but a knife. For I came to divide a man against his father, and a daughteragainst her mother, and a betrothed girl against her mother-in-law. And hostile (ones) of theman (shall be) the (ones) of his household (M‘ nomis‘te hoti ‘ lthon balein eir‘n‘n epi t‘n g‘n.Ouk ‘ lthon balein eir‘n‘n, all’ machairan. ÷ lthon gar dichasai anthrÇpon kata tou patros autou,kai thugatera kata t‘s m‘tros aut‘s, kai numph‘n kata t‘s pentheras aut‘s. Kai echthroi tou anthrÇp-ou hoi oikiakoi autou - Matt 10:34-36). Through His name, which includes His deliberate divisionof human families, societies and nations, true believers are abhorred throughout the cosmos.

Indeed whenever they would lead you hav-ing given (you) by the side, be not anxious in advance what you would speak. Indeed

be not concerned, but that which in the case would be given to you in that hour, speak that. For you are not the (ones) speaking,

but the Holy Spirit.


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Hotan de agagÇsin humas paradidontes, m‘ pro-merimnate ti lal‘s‘te. M‘ de meletate, all’ ho ean doth‘ humin en ekein‘ t‘ hÇra, touto laleite. Ou

gar este humeis hoi lalountes, alla to Pneuma to Hagion.

Mark 13:11

Jesus here advises the Apostles not to think beforehand concerning what they will testify, since theHoly Spirit will supply their logic, thoughts and words. According to the Evangelist Luke, He alsosaid, Indeed to you it will be gone off into a testimony. Accordingly place not in your heartsto premeditate to be defended, for I will give to you a mouth and wisdom, which all the (ones)laying outstretched against you will not be enabled to refute nor to stand opposed (Apob‘setaide humin eis marturion. Thesthe oun en tas kardiais humÇn m‘ promeletan apolog‘th‘nai, egÇ gardÇsÇ humin stoma kai sophian, h‘ ou dun‘sontai anteithein oude antist‘nai pantes hoi antikeimenoihumin - Luke 21:13-15). He who said, you are not the ones speaking, but the Holy Spirit, alsosaid, I will give you a mouth and wisdom, thus indicating the same oneness of will and substancewith the Spirit as He possesses with the Father. Indeed, in Him all the repletion of the Godheadresides bodily (en autÇ katoikei pan to pl‘rÇma t‘s Theot‘tos sÇmatikÇs - Col 2:9). These words,concerning the ministry which would commence after His ascension, were also spoken upon theoccasion in Galilee when He had the Apostles forth two-by-two (Matt 10:20). Although the prin-ciple holds true concerning believers of the present day when they testify of their faith in the faceof enemies, the mouth and wisdom given to them is the complete revelation of Jehovah containedin the Holy Scriptures. As certain that whenever the complete (thing) would come, at that timethe (thing) out of a part will be rendered entirely useless (Hotan de elth‘ to teleion, tote to ekmerous katag‘th‘setai- I Cor 13:10), the gifts of tongues, prophecy and knowledge vanished whenthe New Testament Scriptures had fully coalesced (I Cor 13:8).

And at that time many (ones) will be en-trapped, and will give one another by the

side, and they will detest one another.Kai tote skandalisth‘sontai polloi, kai all‘lous

paradÇsousi, kai mis‘sousin all‘lous.Matt 24:10

The words, will be entrapped (skandalisth‘sontai), are translated from the third person pluralperfect completed action tense of the verb, skandalizÇ , which is derived from the noun, skandalon.While the noun, trap-stick (skandalon), itself derived from the idea of a bent sapling snare, con-notes persuasive people who lure and entrap others by means of strong personality and enticingdoctrine, the verb form indicates the irritation and annoyance registered by one who is caught incircumstances from which there is no apparent escape (Matt 17:27, Mark 9:42, Luke 7:23, John6:61, Rom 14:21, II Cor 11:29). As opposed to being willing slaves, many professing believersbegin to feel as if they are unwilling prisoners. Instead of representing deliverance, the spiritualwalk with Jesus begins to seem in their minds to be the opposite. However, Jesus does not speakabout apostasy here, but a general feeling of being hemmed-in throughout all of Judæa (a precursorto the actual enclosure by the Roman army during the siege of Jerusalem).

Jesus thus alludes to the fact that He came not to throw peace, but a knife into the affairs ofmankind (see Matt 24:9b commentary - preceding page). The Evangelist Mark records what Jesushad also said when He sent the Apostles forth two-by-two in Galilee (Matt 10:21): Indeed abrother will give by the side a brother into death, and a father a child, and children willstand-up upon parents, and they will kill them (ParadÇsei de adelphos adelphon eis thanaton,kai pat‘r teknon, kai epanast‘sontai tekna epi goneis, kai thanatÇsousin autous - Mark 13:12). Thewords, will stand-up upon (epanast‘tai), are translated literally from the third person plural futuretense of the verb, epanast‘sai, a compound of epi (“upon”) and anast‘sai (“to stand-up”), convey-ing the idea of revolt, aggressive defiance (Matt 10:21, LXX - I Sam 17:25, Dan 11:14, Micah 7:6).The Evangelist Luke records Jesus as saying, Indeed you will also be given by the side at the


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hands of parents and of brothers and of relatives and of fond (ones), and they will kill (some)out of you (Paradoth‘sesthe de kai hupo goneÇn kai adelphÇn kai suggenÇn kai philÇn, kai thanatÇ-sousin ex humÇn - Luke 21:16). As certain that the feeling of entrapment continues to mount witheach day until His return to the cosmos (see Luke 21:35 commentary - page 50), the severing actionof the metaphorical knife which Jesus had set into motion then is being experienced now.

And, no, not a hair out of your head would be lost.

Kai thrix ek t‘s kephal‘s humÇn ou m‘ apol‘tai.Luke 21:18

Since some of the Apostles would be brought into synagogues and whipped, would be killed at thehand of their own relatives and fond ones, they were susceptible to losing sight of the advantagethey possessed over reprobates. Since some of the second and third century believers would bethrown into arenas with hungry lions and against ruthless Gladiators, they would be susceptibleto losing sight of the advantage they had over their captors and killers. Since many true believersduring the Dark Ages would be tortured, maimed and slaughtered by the inquisitions of the GreatHarlot, they would be susceptible to losing sight of the advantage they held over those who wouldplace them into the same category as Satanists, witches and Muslims. Since many of the believersduring the Reformation would be pursued and burned at the stake by Protestants, they would besusceptible to losing sight of their advantage over the religious persecutors. Since many Smyrnanbelievers of the present Laodicean epoch yet suffer at the hands of the religious elite, they wouldbe susceptible to losing sight of the advantage they possess over all reprobates.

While the Greek double negative, no... not (ou m‘ ), denotes impossibility, the expression, no, nota hair out of your head would be lost, is not intended to convey the idea of immortality in thecosmos and immunization from all physical harm, but the reality of protective preservation for aslong as a believer’s purpose is being served in the cosmos. The words, would be lost (apol‘tai),are translated from a conjugation of the verb, apollumi, which means literally, “to obliterate”, but,in some con-texts, conveying the idea of absolute absence; either by means of deprivation or loss(Matt 10:39, 16:25, Mark 8:35, 9:41, Luke 9:24, 15:8, 17:33, 21:18, John 6:39, 12:25, 18:9) or bymeans of wandering-off (Matt 10:6, 15:24, 18:11, Luke 15:4, 19:10, John 6:12, 17:12). As certainthat all the hairs of your head are also being numbered (HumÇn de kai hai triches t‘s kephal‘spasai ‘rithm‘menai eisi - Matt 10:30) and not one shall be removed before its time, nothing shallpre-vent the completion of a believer’s service to the cause of Jesus Christ in this life.

And many pseudo prophets will be roused, and they will cause many (ones) to roam.

Kai polloi pseudoproph‘tai egerth‘sontai, kai plan‘-sousi pollous.Matt 24:11

In the overview at the outset of this discourse, Jesus had already warned the Apostles that manyones will come upon my name, having laid forth that “I am the Christ”, and will cause manyto roam (see Matt 24:4-5 commentary - page 6). As He will later address the presence of such per-suasive heretics in the context of the twenty centuries preceding the end of the age (see Matt 24:23commentary - page 23), He addresses their presence here in the context of the forty years precedingthe siege of Jerusalem. Many of the pseudo prophets of the time had captured the fervent desireof Judæans to throw off the yoke of Roman bondage, while other pseudo prophets sought to under-mine the confidence of believers, saying that the Christ had not yet actually appeared. The term,pseudo prophets, as it is used in this context, is not restricted to the meaning of charismatic menwho falsely claim to possess the ability to predict the future: Its meaning extends to any personfalsely asserting inspired knowledge of Jehovah’s determination (Matt 7:15-20).


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As many such individuals were roused within the sociological and cultural complexion of thatnation during the forty years before its destruction, they shall be roused within the myriadsociological and cultural changes during the twenty centuries before the annihilation of theuniverse. As they had attempted to negate the demand for repentance then, they energetically seekto undermine the true meaning of spiritual birth now, ceaselessly expending effort to diminish fromthe doctrine of the Good Message, that Jehovah now announces by the side to all men in everydirection to repent (ta nun paraggelei tois anthrÇpois pasi pantachou metanoein - Acts 17:30).

And through the illegality to be increased, the love of the many will be growing cold.Kai dia to pl‘thunth‘nai t‘n anomian, psug‘setai

h‘ agap‘ tÇn pollÇn.Matt 24:12

By the expression, the illegality to be increased, Jesus speaks of the popular doctrines and prac-tices which are spawned by the pseudo prophets who will cause many to roam (preceding verse).Since it will be against religious people, that Jesus will say, I knew you on no occasion. With-draw from me, the (ones) working the illegality (Oudepote egnÇn humas, apochÇreite ap’ emou,hoi ergazomenoi t‘n anomian - Matt 7:23), it is incumbent upon true believers to discover precise-ly what Jesus means by the term, “the illegality” (t‘n anomian). Referring to the facility by whichthe legalists condemn others of moral turpitude (in which they imagine themselves to exist in astate of moral rectitude), Jesus advised them, learn what it is, “I determine compassion, and notsacrifice”, for I came not to call (ones) of equity, but (ones) of sinfulness into repentance(mathete ti estin, Eleon thelÇ , kai ou thusian, ou gar ‘lthon kalesai dikaious, all’ kai hamartÇlouseis metanoian - Matt 9:13). Make no mistake about the fact that the call... into repentance isnothing short of a Divine gift (II Tim 2:25).

Indeed, the illegality includes the high-handed exercise of merciless self-righteousness, markinga person as being a stranger to the essential experience of repentance. Referring to the lengths towhich legalists avoid becoming ceremonially impure (and thereby feed their presumptuousdelusions of being pure of heart), Jesus said, The (thing) having been going into the mouthdefiles not the man, but the (thing) having been traveling out of the mouth, that defiles theman (Ou to eiserchomenon eis to stoma koinoi ton anthrÇpon, alla to ekporeuomenon ek toustomatos, touto koinoi ton anthrÇpon - Matt 15:11). Indeed, to be oblivious to all the impuritieswhich arise from the heart of flesh is to be working the illegality. Referring to the legalists’meticulous performance of many religious duties and rites (by which they presumptuously imagineto be “right with God”), Jesus said, Woe to you, scribes and Pharisees; hypocrites! Since youtithe the sweet-scented plant and the dill and the cummin, and you have left-off the weightiermatters of the Law; the justice and the compassion and the persuasion. It was necessary todo these, and not to leave-off those (Ouai humin, gram-mateis kai Pharisaioi, hupokritai, hotiapodekatoute to h‘dusmon kai to an‘thon kai to kuminon, kai aph‘kate ta barutera tou nomou, t‘nkrisin kai ton eleon kai t‘n pistin, Tauta edei poi‘sai, kakeina m‘ aphienai - Matt 23:23).

Jesus equates the increase of religious practice which is devoid of repentance (the illegality) withthe chilling of love for the truth. While such an increase among apostatizing reprobates results inJehovah dispatching activity of fraudulence to them, into their persuasion by the falsification,in order that every one would be decided, the ones not having been persuaded by the truth, buthaving delighted by the injustice (see II Thes 2:11-12 commentary - page 68), such an increaseamong the chosen results in Jesus severely disciplining them. He thus warns Ephesine believersof every century, I hold against you, since you have left behind your love the first (echÇ katasou, hoti t‘n agap‘n sou t‘n prÇt‘n aph‘kas - Rev 2:4). The qualifying symbol, the first, is repre-sentative of a quality and intensity in its former and original state. Their current state is the resultof a lively fervor which had grown inactive and cold.


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Jesus informs these believers that, in their zealous defense of His honor and glory in their doctrinalrectitude and moral purity, they have laid aside their foremost affection and highest esteem; hadforgotten their original devotion to the cause of repentance. In the manner that young women areto hold condemnation, being filled with their desire for devoting care and affection to a man, tothe extent that they set-aside the first persuasion (echousai krima, hoti t‘n prÇt‘n pistin ethet‘san- I Tim 5:12), the Ephesine believers are in danger of chastening punishment, being filled withtheir enthusiasm for devoting of care to purity, to the extent that they have left-off... love the first.His jealousy is such that He will not permit Himself to become secondary to doctrines that He gaveand will not allow His people to mistake their moralism and devotion to principles for paying hom-age to Him in Spirit and truth.

Indeed the (one) having persevered into completion; this (one) will be delivered.Ho de hupomeinas eis telos, houtos sÇth‘setai.

Matt 24:13

These words, recorded at this juncture of the discourse also by the Evangelist Mark (Mark13:13b), bespeak the fundamental difference between the chosen and the reprobate religious elite.While oppressive pressures which are inherent to the process of time cause the reprobates to roamfrom the truth and to follow after the pseudo prophets (II Tim 4:3-5), the chosen are caused therebyto wax strong in their personal proof and confident expectation and to grow in their assurance ofbeing delivered. Although the promise (of deliverance) appears to be stated as the result of a cond-ition which must first be met (of persevering), the condition itself (of one having persevered) isactually a description of an enduring, tried and true believer; one who has been predestined to beconformed to the likeness of Jesus (Rom 8:29 & Eph 1:4). The true believer will be delivered, notbecause of having persevered, but because he has been chosen to be delivered. Indeed, the truebeliever relies upon the fact that the (One) having been commencing on a beneficial work inyou will complete upon (it) until (the) day of Jesus Christ (hoti ho enarxamenos en humin ergonagathon epitelesei achris h‘meras I‘sou Christou - Phil 1:5-6). The words, will complete upon(epitelesei), are translated literally from the third person singular continuing repeated action expres-sion of the verb, epiteleÇ , a compound of epi (“upon” - denoting intensification) and teleÇ (“tocomplete”); conveying the idea of ongoing action of accomplishment towards the achievement ofperfection (Luke 13:32, Rom 15:28, II Cor 7:1, 8:6, Gal 3:3, Heb 8:5, I Pet 5:9 & LXX: I Sam 3:12,Zech 4:9).

Concerning the Spirit’s work of perseverance within a believer, the Apostle Paul wrote, the (mat-ter) was favored to you on behalf of Christ, not only to be persuaded into Him, but also tosuffer on His behalf (echaristh‘ to huper Christou, ou monon to eis auton pisteuein, alla kai huperautou paschein, ton auton agÇna echontes hoion eidete en emoi, kai nun akouete en emoi - Phil1:29). The words, was favored (echaristh‘ ), are translated from the third person singular pasttense, aorist passive, expression of the verb, charizomai, which means “ to grace; to bestowundeserved kindness, to give unmerited favor” (Luke 7:21, 42, Acts 27:24, Rom 8:32, I Cor 12:13,Eph 4:32, Phil 2:9, Col 3:13, Phile :22). While the condition of having persevered is the result ofgrace bestowed, the condition of apostatizing is the result of grace denied (Eph 2:4-10). At thispoint in the discourse, the Evangelist Luke recorded Jesus as also saying, In your endurance youwill acquire your souls (En t‘ hupomon‘ humÇn kt‘sasthe tas psuchas humÇn - Luke 21:19). Thenoun, hupomon‘ (endurance), is derived from a compound of hupo (“under, beneath”) and mon‘(“staying, abiding”): It is accurately understood as either “staying under” or “abiding beneath”. Theword is used in New Testament Scripture to describe the stamina which is wrought in the believerthrough the testing of persuasion (trial ), to describe a believer’s perseverance, without murmuringand without exhibiting any form of dejection, under the crushing pressure of adversity.


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Indeed, endurance is the prized pearl which is developed and nurtured in trials of faith, the gemof greatest value in a believer’s spiritual development, enabling him to partake in the sufferingsof the Christ and to enjoy full fellowship with the Father (Luke 8:15, 21:19, Rom 5:3-4, I Tim 6:11,Rev 1:9). There cannot be any great wonder then, that the half-brother of Jesus should write,Reckon all in cheerfulness, my brothers, whenever you would fall surrounded in varioustestings, having known that the proving of your persuasion fully achieves endurance. Indeedthe endurance must hold complete work, in order that you would be complete (ones) andentire (ones), being (ones) left behind in not a single thing (Pasan charan h‘g‘sasthe, adelphoimou, hotan peirasmois peripes‘te poikilois, ginÇskontes hoti to dokimion humÇn t‘s pisteÇs kater-gazetai hupomon‘n. H‘ de hupomon‘ ergon teleion echetÇ , hina ‘te teleioi kai holokl‘roi, en m‘denileipomenoi - Jas 1:2-4). The words, fully achieves (katergazetai), are translated from the passiveindicative action tense of katergazomai, a compound of kata (an intensive) and ergazomai (“totoil”); conveying the idea of carrying out a task until finished (Rom 5:3, Phil 2:12, I Pet 4:3).

Endurance is the crucial gift which spawns the irrevocable assurances of proof and confidentexpectation. According to the Apostle Paul, we should also be vaunting in the oppressive pres-sures, having perceived that the oppressive pressure fully achieves endurance; indeed theendurance proof; indeed the proof confident expectation, indeed the confident expectationshames not down, because the love of the Supreme Deity is poured forth in our heartsthrough the Holy Spirit, the (One) given to us (kai kauchÇmetha en tois thlipsesin, eidotes hotih‘ thlipsis hupomon‘n katergazetai, h‘ de hupomon‘ dokim‘n, h‘ de dokim‘ elpida, h‘ de elpisou kataischunei, hoti h‘ agap‘ tou Theou ekkechutai en tais kardiais h‘mÇn dia Pneumatos Hagioutou dothentos h‘min - Rom 5:3-5). Accordingly, with a virtual commentary upon the words ofJesus here, James had succinctly written, Blessed (is) a man, he who perseveres a testing, be-cause having come to be proven he will take the Wreath of the Life, which the SupremeAuthority has promised to the (ones) loving Him (Makarios an‘r hos hupomenei peirasmon, hotidokimos genomenos l‘psetai ton stephanon t‘s zÇ‘s, hon ep‘ggeilato ho Kurios tois agapÇsin auton -Jas 1:12).

And that Good Message of the Kingdom will be heralded in the entire inhabited

land into a testimony to all the races, and at that time the completion will arrive.

Kai k‘ruchth‘setai touto to euaggelion t‘s basil-eias en hol‘ oikoumen‘ eis marturion pasi tois

ethnesi, kai tote h‘xei to telos.Matt 24:14

Jesus here assures the Apostles that the heralding of the Good Message... in the entire inhabitedland would precede both the siege of Jerusalem (which was forty years distant) and the siege ofthe cosmos (which was over twenty centuries distant). Thus, the Evangelist Mark records Jesus assaying, it is firstly necessary (for) the Good Message to be heralded into all the races (eis pantata ethn‘ dei prÇton k‘ruchth‘nai to euaggelion - Mark 13:10). The word, ethn‘ (races), conveysthe idea of ethnicity outside of the nation of Israel (Matt 4:15, 10:5, Mark 10:34, Luke 2:32, Acts4:27, 10:28, Rom 2:14). After the ascension of Jesus, however, the word became representative ofthose who are outside of the spiritual Kingdom (Matt 24:9, Luke 12:30, I Cor 5:1, I Thes 4:5, I Pet2:9, Rev 2:26, 11:18, 20:3). Agreeably, about thirty years after these words were spoken (nearlyten years before the siege of Jerusalem), the Apostle Paul would exhort believers to abide uponthe persuasion, being (ones) consolidated and (ones) settled, and not being (ones) stirred fromthe confident expectation of the Good Message of which you heard, the (message) having beenheralded in all the creation under the sky, of which I, Paul, was come to being an attendant(epimenete t‘ pistei tethemeliÇmenoi kai hedraioi, kai m‘ metakinoumenoi apo t‘s elpidos tou euag-geliou hou ‘kousate, tou k‘rouchthentos en pas‘ t‘ ktisei t‘ hupo ton ouranon, hou egenom‘n egÇPaulos diakonos - Col 1:23).


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Although the ultimate meaning here of Jesus’ words is comprehensive of every race and nationupon the planet, Paul expressed the immediate meaning (of the Good Message being heralded“throughout the countries being dominated by the Roman Empire”). The Apostle John understoodthe ultimate meaning in the Revelation of Jesus Christ, when he perceived a Heavenly agent hav-ing been flying in mid-sky, having held a perpetual good message, to evangelize to the (ones)having resided upon the land, and every race and clan and language and people (petomenonen mesouran‘mati, echonta euaggelion aiÇnion, euaggelisai tous katoikountas epi t‘s g‘s, kai panethnos kai phul‘n kai glÇssan kai laon - Rev 14:6). According to the Evangelist Luke, with regardto all that must happen during the course of time, Jesus also said, Indeed firstly it is necessary(for) Him to suffer much and to be disapproved from (people) of this generation (PrÇton dedei auton polla pathein kai apodokimasth‘nai apo t‘s geneas taut‘s - Luke 17:25). Before thecompletion of the entire age, foreshadowed and portrayed in the siege of Jerusalem, many eventsand matters in the process of time must first occur, during which the Good Message of the spiritualKingdom would be heralded in the entire inhabited land (to all the countries upon the entireplanet) into a testimony. Before the siege of Jerusalem, the many imminent developments wouldfirst occur, during which the Good Message of the spiritual Kingdom would be heralded in theentire inhabited land (to all the countries dominated by the Roman Empire) into a testimony.Before the occurrence of all the imminent developments, however, Jesus would first suffer muchand be rejected by the nation of Israel. His death and resurrection would set into motion all whichHe is laying forth in this discourse.

THE SIEGE OF JERUSALEMTHE EVENT WHICH FORESHADOWS THE END OF THE AGE

(Matt 24:15-22, Mark 13:14-20 & Luke 21:20-24 & Luke 17:22)

Indeed whenever you would behold Jeru-salem being surrounded at the hand of an encamped army, at that time know that

the desolation of it has drawn near.Hotan de id‘te kukloumen‘n hupo stratopedÇn t‘n Hierousal‘m, tote gnÇte hoti ‘ggiken h‘

er‘mÇsis aut‘s.Luke 21:20

Jesus speaks here concerning what He had lamented, upon His triumphal entrance into Jerusalem;days will arrive upon you, and the (ones) hostile of you will throw a rampart around you, andthey will circle around you and they will compress you from every direction (h‘xousin h‘meraiepi se, kai peribalousin hoi echthroi sou charaka soi, kai perikuklÇsousi se, kai sunexousi se panto-then - Luke 19:43). In the year 67 AD, the army of the Roman general Titus Vespasian had sur-rounded the city of Jerusalem, preventing any escape and cutting-off all in-bound supplies. By thephrase, at that time know that its destruction has drawn near, Jesus indicates that the city’sisolation by the Roman army meant that annihilation was as imminent as it had been inevitable.

Accordingly whenever you would behold the detestation of the desolation, the (one) uttered through Daniel the prophet, stand-ing in a holy place (the one reading must mind), at that time the (ones) in Judæa

must flee into the mountains.Hotan oun id‘te to bdelugman t‘s er‘mÇseÇs to

rh‘then dia Dani‘l tou proph‘tou, hestÇs en topÇ hagiÇ [ho anaginÇskÇn noeitÇ ], tote hoi en t‘

Ioudaia pheugetÇsan eis ta or‘ .Matt 24:15-16


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In consequent response (accordingly) to the completion of Judæa’s probation of 40 years and tothe nation’s tenure as custodian of the Old Testament, when the Good Message of the Kingdomhad been heralded in the entire inhabited land into a testimony to all the races (see Matt 24:14commentary - page 16), Jesus speaks of the momentous occasion during which believers wouldbehold Jerusalem being surrounded under an encamped army (preceding verse). The term, thedetestation (to bdelugman), is intended to describe the encroachment of a Gentile army bearingensigns which bore idolatrous images: A detestable thing which produces desolation (Dan 9:27).The “end” of which Daniel had spoken referred to an occasion in the distant future beyond “thedesolation” (Dan 12:13). Jesus therefore refers to both the siege of Jerusalem which foreshadowsthe end of the age and to the end of the age itself (Dan 12:7-11). The variations of Jesus’ words donot represent a variety of renditions, as if one account would be more credible than the other, butseparate statements made for emphasis. Accordingly, the Evangelist Luke reports Him as saying,Indeed whenever you would behold the detestation of the desolation, the (one) uttered underthe prophet Daniel, standing of where it is not necessary (the (one) reading must mind), atthat time the (ones) in Judæa must flee into the mountains (Hotan de id‘te to bdelugma t‘ser‘mÇseÇs to rh‘then hupo Dani‘l tou proph‘tou, hestÇs hopou ou dei [ho anaginÇskÇn noeitÇ ],tote hoi en t‘ Ioudaia pheugetÇsan eis ta or‘ - Mark 13:14).

Notice, instead of the words recorded by Matthew, “standing in a holy place”, the Evangelist Lukerecords the phrase, “standing of where it is not necessary”. Both phrases convey the commonmeaning of “the army of the Roman Empire having been marshaled upon the sacred soil of Judæa”.Jesus here calls Judæa “a holy place”, not because of anything intrinsically pure about its citizens,but solely because it was the country which hosted the Old Testament and the locality in which theTemple had been constructed. When the desolation had been completed (the nation destroyed andthe Temple demolished), the soil would be anything, but sacred and the place would be anything,but holy. In fact, it would become part of what is called spiritually Sodom and Egypt, of wherealso our Supreme Authority was impaled (kaleitai pneumatikos Sodoma kai Aiguptos, hopou kaiho Kurios h‘mÇn estaurÇth‘ - Rev 11:8). Jesus is definitely not speaking of the entrance of “theAntichrist” into the Holy of Holies of a rebuilt Temple during a contrived “Great Tribulation”! Theone often called “the Antichrist” is none other than the son of the ruin (ho huios t‘s apÇleias) whowould appear three centuries later in the midst of the spiritual Kingdom (the Shrine of the Templeof Jehovah). According to the Apostle Paul, he would sit-down into the Shrine of the SupremeDeity in the manner of Supreme Deity, having shown-off himself that he is Supreme Deity (seeII Thes 2:3-4 commentary - page 52).

The parenthetical statement, the one reading must exercise the mind, refers to the method bywhich a believer will understand the prophecy of Daniel’s seventy weeks of years. The “seventyweeks” had commenced in 458 BC, during the seventh year of Artaxerxes, when Ezra and his as-sociates departed from Babylon with the authority from the king to rebuild Jerusalem. The end ofthe 69th “week” (483 years) was 25 AD, when Jesus began His earthly ministry. After 3 ½ years(in the midst of the seventieth week), Messiah was cut-off (Dan 9:24-27). The words, must mind(noeitÇ ), are translated from the third person singular imperative action tense of the verb, noeÇ ,conveying the idea of exercising mental capability to perceive (Mark 8:17, John 12:40, Rom 1:20,Eph 3:4, II Tim 2:7 & Heb 11:3). With the words, at that time the ones in Judæa must flee intothe mountains, Jesus indicates the occasion during which all believers within Judæa are instructedto flee. A lapse in good judgment, made by a commander under Titus, afforded the timely oppor-tunity for all believers who were trapped within the gates of Jerusalem to do just that. Accordingto the historian Eusebius, they not only fled into the mountains, but beyond the Jordan River tothe village of Pella, in the province of Decapolis (north of Peræa and east of the Sea of Galilee).


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In the final scene of the age, which is foreshadowed by this siege of Jerusalem, there will be notime for believers to flee to the mountains. Believers themselves will be surrounded (collectivelycalled, camp of the consecrated ones and the town being loved), rather than the geographic cityof Jerusalem. Their escape will be effected by Jesus’ seizure of them, while the fate of the repro-bates will be effected by the fire of condemnation emanating from Jehovah. Indeed, as a detestablething which will itself be made into desolation (Dan 9:27), reprobates are depicted in the Revela-tion of Jesus Christ as having ascended upon the width of the land and they circled the camp ofthe consecrated (ones) and of the town being loved, and fire descended out of the sky from theSupreme Deity, and ate them down (see Rev 20:9 commentary - page 101).

The (one) upon the housetop must not descend to lift something out of his

house, and the (one) in the field must not turn upon to the back to lift his

garment.Ho epi tou dÇmatos m‘ katabainetÇ arai ti ek t‘s oikias autou, kai ho en tÇ argÇ m‘ epistrepsatÇ opisÇ arai ta himatia autou.

Matt 24:17-18

A slight variation of this expression of urgency, recorded also by the Evangelist Mark ( Mark13:15-16), is used by Jesus later in the discourse, in His description of the final moment of the age(see Luke 17:31 commentary - page 41). At this juncture of the discourse, the Evangelist Lukerecords Jesus as also saying, At that time the (ones) in Judæa must flee into the mountains, andthe (ones) in the midst must withdraw out of it, and the (ones) in the territories must notenter into it, because these are days of vindication; (for the purpose of) every (thing) havingbeen written to be made replete (Tote hoi en t‘ Ioudaia pheugetÇsan eis ta or‘ , kai hoi en mesÇaut‘s ekchÇreitÇsan, kai hoi en tais chÇrais m‘ eiserchesthÇsan eis aut‘n, hoti h‘merai ekdik‘seÇshautai eisi, tou pl‘sth‘nai panta ta gegrammena - Luke 21:21-22). Having warned the city ofJerusalem upon His triumphal entry, they will raze you and your children in you, and not astone upon stone will they leave behind in you, instead of which you knew not the occasionof your inspection (edaphiousin se kai ta tekna sou en soi, kai ouk aph‘sousin en soi lithon epilithÇ , anth’ hÇn ouk egnÇs ton kairon t‘s episkop‘s sou - Luke 19:44), He thus advises believersof the speed by which they are to flee from the city and of the thorough nature of the desolationwhich would be imminent.

On the day that the city had been surrounded by the army of the Roman Empire, there was no timeto enter dwellings to secure belongings, to return from the fields outside of the city. There was timesufficient only to withdraw out of the city and to flee into the mountains. The days of vindicationare said to feature great oppressive pressure... such as not has come to be from origin of thecosmos until the present, no, neither would be coming to be (see Matt 24:21 commentary - nextpage). The siege would represent the meaning of Jesus, when He informed the religious elite, allrighteous blood having been poured out upon the land would come upon you, from the bloodof Abel the righteous (one) up to the blood of Zechariah son of Berachiah, whom you hadmurdered between the shrine and the altar (pan haima dikaion ekchunomenon epi t‘s g‘s, apotou haimatos Abel tou dikaiou, h‘os tou haimatos Zachariou huiou Barachiou, hon ephoneusatemetaxu tou naou kai tou thusiast‘riou- Matt 23:35). The misery and horrors meant by the phrase,every thing having been written to be made replete, are included in the passages of Deut 28:15-68, 32:35, Lev 26:31-33, I Kings 9:6-9, Dan 9:26, Micah 3:12 & Zech 11:6.

Indeed woe to the (ones) holding in belly and the (ones) having suckled in those days. Indeed pray in order that your

flight would not be coming to be in win-ter; indeed not in a Sabbath.


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Ouai de tais en gastri echousais kai tais th‘laz-ousasis en ekeinais tais h‘merais. Proseuchesthe de hina m‘ gen‘tai he phug‘ humÇn cheimÇnos,

m‘de en sabbatÇ .Matt 24:19-20

With the words, woe to the ones holding in belly and the ones having suckled in those days,Jesus expresses sympathy for the women who shall be pregnant and for the women who are nursingduring the siege of Jerusalem. With the word, woe (ouai), an exclamation of grief, He extendscompassionate concern for the misery to be experienced, not only by believing women who escapeunder such circumstances, but also by women among the reprobates who shall be trapped. Unlikethose on the house tops and in the fields who are unencumbered (preceding verse), not only wouldthe hardship of such women be aggravated by the extra burden, but their escape would be hindered.With the caution, pray in order that your flight would not come to be in winter , Jesus bringsall readers into line with the eternal decree that the height of the siege would occur during thespring and summer of 67 AD. An escape during the winter months (the rainy season) would be im-peded, not only by the general cold and inclement conditions, but also by the ice and snow in themountains. With the words, indeed not in a Sabbath, Jesus refers to the fact that the Judæan men-tality would not allow for emergency to relax all the laws that they imposed upon the Sabbath dayobservance (for instance, escape would be severely hindered by the prohibition of traveling beyondthe two-thirds of mile “sabbath day’s journey”).

While the Evangelist Mark records the same words (Mark 13:17-18), the Evangelist Luke addi-tionally records, there will be great compulsion upon the land, and violent abhorrence in thispeople (estai gar anagk‘ megal‘ epi t‘s g‘s, kai org‘ en tÇ laÇ toutÇ - Luke 21:23). The word,compulsion, is translated from anagk‘n , conveying the idea of compelling force and inevitablenecessity, is used in not only in contexts of describing behavior which is governed by naturaldepravity, but also in contexts, as here, of describing behavior which is dictated by insurmountablecircumstances (Matt 18:7, Luke 14:18, 23:17, Rom 13:5, I Cor 7:26, II Cor 6:4, 9:7, 12:10, Phile:14, I Thes 3:7, Heb 7:12, 9:16, Jude :3). The words, violent abhorrence, are translated from org‘,which conveys the idea of “outrage caused by injury”. According to Aristotle, org‘ is “desire withgrief”. The word is used in New Testament Scripture to describe the revulsion and angry reactionto provocation (Luke 3:7, John 3:36, Rom 1:18, Eph 2:3 & I Thes 1:10). Limitations and restric-tions throughout Judæa (great constraint upon the land), both natural and manmade, would com-bine with the panic and anarchy of a population being demoralized and conquered (violent abhor-rence in the people), to make an escape to be especially harrowing. While the Roman army wouldsurround and isolate the city, causing scarcity of food and vital supplies, there would be rampantcrime within (violence, robberies and murders). Jesus thus speaks of the necessity for believers toquickly escape a protracted time of horror and anguish. The sign, furnished with the city beingsurrounded by the Roman army and the consequent immediate flight of all believers therefrom,foreshadows the sign, which will feature the instantaneous seizure of all the chosen (see Matt24:31 commentary - page 31).

For at that time great oppressive pressure will be such as not has come to be from

origin of (the) cosmos until the present, no, neither would be coming to be.

Estai gar tote thlipsis megal‘ hoia ou gegonen ap’ arch‘s kosmou heÇs tou nun, oud’ ou m‘ gen‘tai.

Matt 24:21

The variations of Jesus’ words do not represent a variety of renditions, as if one account would bemore credible than the other, but separate statements made for emphasis. Accordingly, the Evan-gelist Mark here reports Him as saying, For there will be oppressive pressure those days such


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as not has not come to be of such from origin of creation of which the Supreme Deity hadcreated until the present, and, no, would not be coming to be (Esontai gar hai h‘merai ekeinaithlipsis, hoia ou gegone toiaut‘ ap’ arch‘ ktiseÇs h‘s ektisen ho Theos heÇs tou nun, kai ou m‘gen‘tai - Mark 13:19). The words, at that time (those days), do not refer to a contrived seven year“Great Tribulation”, but to the siege of Jerusalem, foreshadowing the annihilation of the naturaluniverse. The word from which “oppressive pressure” is rendered (thlipsis, genetive - thlipseÇs)has been mistranslated in many English versions, as “ tribulation” (a state of annoyance and frustra-tion). The word, thlipsis, is derived from the process of crushing and squeezing grapes or olives forthe extraction of juice: It conveys the meaning of “oppressive pressures caused by anguish andtrouble”and used in describing the distress of wrenching and constricting circumstances (Matt13:21, Mark 13:19, Acts 14:22, Rev 2:10, 7:14). Jesus thus speaks of the particularly heavy burdenof stress and tension which was brought to bear upon every individual in Judæa in general andthose within the city of Jerusalem in particular. More severe than the holocaust produced by NaziGermany during which over six million Jews were exterminated over a period of years, the siegefeatured the concentrated killing of over one million Jews within a period of months. The extin-guishing of life in a gas chamber is relatively swift and merciful, compared to the torturous deathof crucifixion. Jesus would speak prophetically of a striking contrast to the scene which wouldbring heartbreak and convulsive weeping to many unregenerate daughters of Jerusalem. Forty yearshence, it would not be a scene of an innocent Man and a couple of actual criminals being led tocrucifixion, but thousands of their sons and grandsons! According to Josephus, when the prophecyof Jesus was realized, when up to five hundred Judæans were crucified each day, there lacked“space for crosses and crosses for bodies”.

Assuring the women of the time that their daughters would lament, “Blessed (are) the sterile andbellies which generated not, and breasts which suckled not” (Makariai hai steirai kai koilai haiouk egenn‘san, kai mastoi hoi ouk eth‘lasan - Luke 23:28-29), Jesus had spoken not of a time ofmere hardship and discomfort. Such words do not allude to an exaggeration, but to a sinister realitywherein Jehovah would utterly forsake them. Under the siege of the Roman army, starvation withinthe gates of Jerusalem was widespread, forcing the inhabitants to eventually feed upon dung anddirt, if not articles of clothing. Under such removal of Jehovah’s mercy, cannibalism was alsopresent. Indeed, blessed were the women who were subject to be eaten, rather than themselves be-ing compelled to eat their own offspring. Their sons and daughters would become intimatelyacquainted with the meaning of Jehovah’s words, I also will be laughing upon your obliteration,indeed I will be cheering against whenever destruction would be coming to you. And in themanner that a tumult would ever reach you suddenly, similar to the overthrow of a tempestby the side, and whenever oppressive pressure and distress would be coming to you, or when-ever destruction would be coming to you. For it will be whenever you would be calling uponme, indeed I will not be hearing you; worthless (ones) will seek me, and they will not find(kagÇ t‘ humetera apÇleia epigelausomai, katacharoumai de h‘nika erch‘tai humin olethros. KaihÇs an aphik‘tai humin aphnÇ thorubos, h‘ de katastroph‘ homoiÇs kataigidi par‘ , kai hotanerch‘tai humin thlipsis kai poliorkia, ‘ hotan erch‘tai humin olethros. Estai gar hotan epikales‘stheme, egÇ de ouk eisakousomai humÇn, z‘t‘sousi me kakoi, kai ouch heur‘sousin - Prov 1:26-28LXX ). There has been no oppressive pressure brought to bear upon any nation as intense as thisbefore or since. However, unlike the end of the age (which the siege foreshadows), during whichno flesh will be delivered, the days of this siege were to be abridged...

And if those days were not abridged, all flesh would not ever be delivered. Indeed through the select (ones) those days will

be abridged.Kai ei m‘ ekolobÇth‘san hai h‘merai ekeinai, ouk

an esÇth‘ pasa sarx. Dia de tous eklektous kolobÇth‘-sontai hai h‘merai ekeinai.

Matt 24:22


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Having been also recorded by the Evangelist Mark (Mark 13:20), these words convey the principlerevealed to Abraham, when he interceded in behalf of Sodom, that the presence of ten righteousmen would have prevented the city’s destruction (Gen 18:32). Had the siege lasted more than fivemonths, all flesh (every inhabitant of both Jerusalem and that nation) would have been destroyed.The word, through (dia), in this context, has reference to reason and conveys the meaning,“because of”. Indeed, it was through the select ones (not a result of mercy towards the reprobates,but exclusively for the sake of the chosen), that the Roman army had sufficient to deport and scatterthroughout the Empire. Hours within each day were not subtracted or reduced, but the number ofdays in which the siege persisted had been abridged. The number of days were not cut shorter thanhad been fixed by eternal decree, but shorter than the sin of the Judæans had warranted. At thisjuncture of the discourse, the Evangelist Luke records Jesus as saying, Days will be coming whenyou will strongly yearn to behold one of the days of the Son of man, and you will not be see-ing (Eleusontai h‘merai hote epithum‘sete mian tÇn h‘meran tou huiou tou anthrÇpou idein, kai oukopsesthe - Luke 17:22). The words, you will strongly yearn (epithum‘sete), are translated fromthe second person plural future tense of the verb, epithumeÇ , a compound of epi (“upon”) andthumos (“hard-breathing passion”); conveying the idea of being driven by insatiable craving (Matt5:28, 13:17, Luke 15:16, 22:15, Rom 7:7, 13:9, I Cor 10:6, Gal 5:17, I Tim 3:1, Heb 6:11, I Pet1:12, Rev 9:6). Jesus thus not only indicates that the awful siege will seem to last a very long time,but preventing the suppositions that His return would accompany the siege or occur in the yearsimmediately thereafter. Nevertheless, they would yearn (as do all true believers in the present) toexperience one of the days in which they will be in His direct presence. Indeed, they yearn to beseized, but must endure yet another day (see Matt 24:37 commentary - page 38).

And they will fall by mouth of knife, and will be captured into all the races, and Jerusalem will be trampled in the inter-

est of races, until occasions of races would be made replete.

Kai pesountai stomati machairas, kai aichmal-Çtisth‘sontai eis panta ta ethn‘ kai Hierousal‘m estai patoumen‘ hupo ethnÇn, achri pl‘rÇthÇsi

kairoi ethnÇn.Luke 21:24

The Hebraism, they will fall by mouth of knife , conveys the fact that the Judæan population wasdecimated and conquered by means of instruments of warfare. According to the Jewish historianJosephus, over one million were slain from the various villages in Judæa and surrounding prov-inces. With the words, they... will be captured into all the races, Jesus informs the Apostles thatall Judæans would be sent abroad throughout the various countries of the Roman Empire as prison-ers and slaves. Saying, Jerusalem will be trampled in the interest of races, He speaks of the citybeing leveled, rebuilt and controlled by people who were not of Judæan descent. The word, hupo(normally translated, under), is used in a variety of contexts to convey either of the ideas; “by theauthority of”, “in the estimation of”, “by the power of”, “at the hands of” or, as here, “in the inter-est of”. The word, ethnÇn (races), is the Greek equivalent to the Hebrew gôy ****îm (Gentiles),which is applied to any culture outside the bloodline of Israel.

The phrase, until occasions of races would be made replete, refers to various periods of timeduring which Jerusalem and the land of Judæa have been under the dominion of Gentiles. Theoccasions of races had begun with the captivity of Judæa under the Babylonian king, Nebuchad-nezzar (II Chron 36:1-21), and was not made replete until a six day war in 1967 AD had lifted theGentile yoke from Jerusalem. The repletion of those occasions has little to do with the totality ofthose chosen from the races to enter the spiritual Kingdom of true Israel (Rom 11:25). The fact thatunregenerate Judæan descendants have regained control of Jerusalem and parts of Palestine in thepresent day has no bearing upon the salvation of any of them. Since Temple worship and priestcraftwill never be a substitute for persuasion into Jesus Christ (Acts 4:10-12 & I Pet 2:4-10), a mosqueof an idolatrous religion shall remain implacably upon the site.

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THE INTERVENING EPOCHSTHE EVENTS IN THE PROCESS OF TIME

(Matt 24:23-26, Mark 13:21-23 & Luke 17:23)

At that time in the case that someone would say to you, “Behold! The Christ (is) in this spot!”, or, “In this spot”, you

should not be persuaded.Tote ean tis humin eip‘ , Idou, hÇde ho Christos

‘ hÇde, m‘ pisteus‘te.Matt 24:23

By the words, at that time (tote), Jesus refers to the protracted period, which shall begin with thefall and deportation of the nation of Israel (preceding verse). In the overview at the outset of thisdiscourse, Jesus had already warned the Apostles that many ones will come upon my name, hav-ing laid forth that “I am the Christ”, and will cause many to roam (see Matt 24:4-5 commentary -page 6). As He had subsequently addressed the presence of such persuasive heretics in the contextof the forty years preceding the siege of Jerusalem (see Matt 24:11 commentary - page 13), He nowaddresses their frequent appearances during the twenty centuries preceding His return to thecosmos. While the Evangelist Mark records nearly the same words (Mark 13:21), the EvangelistLuke records the words, they will utter to you, “Behold! In this spot!”, or , “Behold! There!”You should not go off; indeed you should not pursue (erousin humin, Idou, hÇde, ‘, Idou, ekei.M‘ apelth‘te, m‘de diÇx‘te - Luke 17:23) . As their appearance does not signify that His returnto the cosmos would immediately follow, neither are their words to be given any credence. Everytime anything of historical significance occurs, the false prophets and their followers bray aboutfulfillment of prophecy. Since the return of Jesus will not be introduced by men and will beundeniably plain to all (see Matt 24:27 commentary - page 25), it will not be precipitated by thoseprofessing the “inside information” of His location.

For pseudo christs and pseudo prophets will be roused, and they will give great signs and omens so too, if capable, to cause also the select (ones) to roam.

Egerth‘sontai gar pseudochristoi kai pseudo-proph‘tai, kai dÇsousi s‘meia megala kai terata hÇste plan‘sai, ei dunaton, kai tous eklektous.

Matt 24:24

Of all the matters addressed in this discourse, the appearance of pseudo christs and pseudo proph-ets is most prominent. Having addressed their appearance at the outset (Matt 24:4-5) and in thecontext of the 40 years preceding the siege of Jerusalem (Matt 24:11), Jesus elaborates upon theirpresence here in the context of the twenty centuries preceding His return, with the Evangelist Markrecording nearly the same words: For pseudo christs and pseudo prophets will be roused, andthey will give signs and omens, towards the (purpose) to induce to roam away, if capable, alsoof the select ones (Egerth‘sontai gar pseudochristoi kai pseudoproph‘tai, kai dÇsousi s‘meia kaiterata, pros to apoplanan, ei dunaton, kai tous eklektous - Mark 13:22). The recurrent warningsin this discourse concerning their activities are warranted, not only by the frequency in whichpseudo christs appear and the continuous presence of pseudo prophets, but also by the insidiousand persuasive nature of both. While pseudo christs claim to possess the power to deliver, eitherfrom sin or from threatening circumstances, pseudo prophets claim to infallibly know the determi-ation of Jehovah. During the Sermon on the Mount, Jesus had warned, Indeed hold (the mind)towards from the spurious prophets, the ones who are coming towards you in robes of sheep;indeed from within they are pillaging wolves (Prosechete de apo tÇn pseudoproph‘tÇn, hoitineserchontai pros humas en endumasi probatÇn, esÇthen de eisi lukoi harpages - Matt 7:15).


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The words, hold towards (prosechete), are translated literally from the third person plural pasttense expression of the verb, prosechÇ , a compound of pros (“towards”) and verb, echÇ (“to hold”).With “the mind” being implied, the word conveys the meaning of both “applying the mind” and“paying careful consideration” (Matt 16:6, Luke 12:1, Acts 5:35, I Tim 4:13, Heb 7:13 & II Pet1:19). Saying, they will give great signs and omens, Jesus does not indicate that they will performmiracles and spectacular feats, but that they will furnish persuasive indications and augury.Although many of Jesus’ signs (s‘meia) were miracles, signs themselves were token indicationsof authority (proof of service to Jehovah). Although many of Jesus’ omens were astoundingwonders, omens themselves were instances wherein events and circumstances were infalliblyinterpreted. No miracle was ever wrought by the greatest prophet to ever to be roused in the onesgenerated of a female (eg‘gertai en genn‘tois gunaikÇn - Matt 11:11), but he nevertheless gavegreat signs and omens in his teaching and in his manner of living. Among believers, no sign canbe greater than the gift of persuasion and no omen can be greater than the gift of repentance. Bothpersuasion and repentance together formed the warp and woof of the Baptist’s ministry. Speakingof the doctrine of repentance and the necessity of rebirth, which all pseudo prophets relegate tosecondary consid-eration, the Apostle Paul informed the Greeks on Mars Hill, He had establisheda day, in which He intends to decide the inhabited land in righteousness, in a Man whom Hemarked-out, holding persuasion by the side to all, having resurrected Him out of the dead(Dioti est‘sen h‘meran, en h‘ mellei krinein t‘n oikoumen‘n en dikaiosun‘ , en andri hÇ hÇrise,pistin paraschÇn pasin, anast‘sas auton ek nekrÇn - Acts 17:31). The great signs and omens givenby pseudo christs and prophets do not enhance, but detract from persuasion and repentance.

With the words, if capable, to cause also the select ones to roam, Jesus indicates the extent ofthe power possessed by the pseudo christs and prophets, by their great signs and omens, to inducemen and women to stray from the truth. Since the Holy Spirit cannot fail to conduct every believerinto all the truth (John 16:13) and since it is impossible that Jesus should lose any that the Fathergave to Him (John 6:39), pseudo christs and prophets are incapable of ultimately and finally caus-ing any of them to roam. The word, plan‘sai (to cause... to roam), is translated literally from the“passive voice” conjugations of the verb, planaÇ (“to cause to roam”); conveying the idea ofwandering or straying from safety or the truth (Matt 18:12, 22:29, Luke 21:8, John 7:47, I Cor15:33, Gal 6:7, Heb 3:10 & Jas 1:16). Since the favors and the calling of the Supreme Deity(are) irrevocable (ametamel‘ta gar ta charismata kai h‘ kl‘sis tou Theou - Rom 11:29), the decep-tion of a believer can only be temporary. Commendation is pronounced upon the believer who isused by the Spirit to recover a brother from roaming: Brothers, in the case that someone in youwould be caused to roam from the truth, and someone would return him, you must know thatthe (one) having returned a sinner out of his way of roaming delivers a soul out of death, andcovers a repletion of sins (Adelphoi, ean tis en humin plan‘th‘ apo t‘s al‘theias, kai epistreps‘tis auton, ginÇsketÇ hoti ho epistrepsas hamartÇlon ek plan‘s hodou autou sÇsei psuch‘n ek thanat-ou, kai kalupsei pl‘thos hamartiÇn - Jas 5:19-20).

Behold! I have uttered before to you. Accordingly in the case that they would

say to you, “Behold! He is in the desert!”, you should not go out. “Behold! (He is) in the private chambers!”, you should not

be persuaded.Idou, proeir‘ka humin. Ean oun eipÇsin humin,

Idou, en t‘ er‘mÇ esti, m‘ exelth‘te. Idou en tois tameiois, m‘ pisteus‘te.

Matt 24:25-26

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Referring to the many instances during His earthly ministry in which He had warned the disciplesconcerning pseudo christs and prophets, the Evangelist Mark records Jesus to say, Indeed youlook! Behold! I have uttered all (things) before to you (Humeis de blepete. Idou, proeir‘ka huminpanta - Mark 13:23). Jesus thus commands all believers not to become complacent in the fact thatit is not possible for any of them to be ultimately caused to roam, but to be vigilant and wary (In-deed you look! Behold!), drawing from all that has been said to them concerning the presence andcraft of those who would persuasively deceive. Although on every occasion learning and on nooccasion being able to come into recognition of truth (pantote manthanonta kai m‘depote eisepignÇsin al‘theias elthein dunamena - II Tim 3:7 ), nevertheless harmful men and imposters willbeat forward upon the worse (harm), having caused to roam and being ones caused to roam(Pon‘roi de anthrÇpoi kai go‘tes prokopsousin epi to cheiron, planÇntes kai planÇmenoi - II Tim3:13). Jesus uses the hypothetical examples of “in the desert” and “in the private chambers”,drawing attention to the concealment and stealth in which pseudo prophets (harmful men andimposters) portray His return and thereby cause many to roam from the truth. He will return neitherwith a “secret rapture” nor in some oblique manner which is undetectable by the world-at-large.According to Jesus, as His nearness is evident by the deaths of millions of people throughout theworld every day, His corporeal return to the natural realm will instantly capture the attention ofeveryone on the planet (see Matt 24:30 commentary - page 28).

THE SIGN OF THE SON OF MANTHE RETURN OF THE GLORIFIED CHRIST & HIS SEIZURE OF ALL THE CHOSEN

(Matt 24:27-31, Mark 13:24-27, Luke 21:25-28 & Luke 17:24)

For very much in the manner that the lightning Is coming forth from Sunrise and shines up to Sunset, the nearness of the Son of man will be

in this way.HÇsper gar h‘ astrap‘ exerchetai apo anatolÇn kai phainetai heÇs dusmÇn, houtÇs estai kai h‘ parousia

tou huiou tou anthrÇpou.Matt 24:27

The word, for (gar), refers to the preceding statement, with regard to the claim of pseudo prophets,that Jesus shall return surreptitiously. The words, Sunrise and Sunset, are employed to establishthe idea of opposite directions being illuminated by a single phenomenon. The Evangelist Lukereports Jesus as saying, For very much in the manner that the lightning flash radiates out ofthe (one part) under Heaven into the (other part) under Heaven, in this way the Son of manwill also be in His day (HÇsper gar h‘ astrap‘ h‘ astraptousa ek t‘s hup’ ouranon eis t‘n hup’ouranon lamptei, houtÇs estai kai ho huio tou anthrÇpou en t‘ h‘mera autou - Luke 17:24), reveal-ing the fact that the expressions, “nearness of the Son of man” and “day of the Son of man”, areinterchangeable. Using the example of the lightning flash, Jesus refers to a phenomenon whichis noticeable and captures attention even when a person is looking in a different direction andthinking about other matters. Since the nearness of the Son of man (which is the day of the Sonof man) has been taking place since His ascension, the ultimate realization will not be observedin any single location, but everywhere at once. The word, parousias (nearness), is translated froma compound of para (“by the side”) and ousias (“being, existing” - present participle of eimi),conveying the idea of proximity, being near (Matt 24:3, I Cor 15:28, II Cor 7:6, 10:10, Phil 2:2,I Thes 2:19, Jas 5:7, I Pet 1:16). It is antonymous with the word, aphousias (“ farness” or “beingaway”). As it is shown presently to the chosen only by the Spirit, it will never be shown to thosewho seek by those with “inside knowledge”, but shall be strikingly observed and experienced byeveryone on Earth, either at the moment of their death or at the last day of the age.


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Indeed directly with the oppressive pres-sure of those days, the Sun will be darken-ed, and the Moon will not give its brillian-

cy, and the stars will be fallen from the sky, and the abilities of the skies will

be shaken,EutheÇs de meta t‘n thlipsin tÇn h‘merÇn ekeinÇn ho h‘lios skotisth‘setai. Kai h‘ sel‘n‘ ou dÇsei to pheggos aut‘s, kai hoi asteres pesountai apo tou

ouranou, kai hai dunameis tÇn ouranÇn saleuth‘sontai,Matt 24:29

The variations of Jesus’ words do not represent a variety of renditions, as if the account of onewould be more credible than the account of the other, but separate statements made for emphasis.Accordingly, while the Evangelist Mark reports the same words as the Apostle Matthew (Mark13:24-25), the Evangelist Luke reports Him as saying, signs will be in Sun and Moon andconstellations, and upon the land restraint of races in quandary, confused noise of sea andof vibration, of men breathing-out from fright and apprehension of the (events) having beencoming upon the inhabited land, for the abilities of the skies will be shaken (estai s‘meia enh‘lio kai sel‘n‘ kai astrois, kai epi t‘s g‘s sunoch‘ ethnÇn en aporia, ‘chous‘s thalass‘s kai salou,apopsuchontÇn anthrÇpÇn apo phobou kai prosdokias tÇn eperchomenÇn t‘ oikoumen‘ , hai gardunameis tÇn ouranÇn saleuth‘sontai - Luke 21:25-26). With the words, directly with the oppres-sive pressure of those days, Jesus indicates a protracted event (which foreshadows an ultimateevent) which shall commence simultaneously with the siege of Jerusalem.

Indeed, as His nearness (parousia) would become more intense with each day during the followingtwenty centuries, the foreshadowing protracted event would also increasingly approach its ultimateexpression at the end of the age. In order to understand what is meant by “signs will be in Sun andMoon and constellations”, one must understand the symbolic meaning which is attached by HolyScripture. During creation, the Lord placed lights in the firmament of the sky to be for signs, andfor seasons, and for days, and years (Gen 1:14). Clearly, the word, signs, conveys the meaninghere of “indications” and “tokens”, not “miracles” or “astounding events”. It is unequivocal thatJesus here reveals the prophecy of Babylon’s destruction to contain ultimate meaning with respectto the destruction of spiritual Babylon: For behold! (The) day of Supreme Authority is coming,incurable, of hard-breathing passion and violent abhorrence, to place the inhabited land (as)a desert, and to obliterate the sinners of it. For the stars of the sky and Orion and all thecosmos of the sky will not give the light, and the Sun being caused to arise will be darkened,and the Moon will not give the light of it (Idou gar h‘mera Kuriou erchetai aniatos, thumou kaiorg‘s, theinai t‘n oikoumen‘n er‘mon, kai tous hamartÇlous apol‘sai ek aut‘s. Hoi gar asteres tououranou kai ho ÆriÇn kai pas ho kosmos tou ouranou to phÇs ou dÇsousi, kai skotisth‘setai touh‘liou anatellontos, kai ho sel‘n‘ ou dÇsei to phÇs aut‘s - Isaiah 13:9-10 LXX). While commonsense dictates that the annihilation of the natural universe (II Pet 3:10-13) should feature a literalfulfillment of the astronomical events indicated, much more is meant by Jesus, since the end of theage did not occur directly with the oppressive pressure of those days (during which Jerusalem wasbesieged by the Roman army): Both the Sun and Moon remain with us twenty centuries thereafter,as brilliant now as they were then, and all the various constellations of the night sky remain in tact;including Orion.


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the Sun will be darkened...David was not making an observation, but referring anthropomorphically of the Sun as personifica-tion of truth, when he wrote; His exit (is) from (the) extremity of the sky, and his circuit (is) upto (the) extremity of the sky, and there is not he who will be hiding from his heat (Ap’ akrontou ouranou h‘ exodos autou, kai to katant‘ma autou heÇs akron tou ouranou, kai ouk estin hosapokrub‘setai t‘n therm‘n autou - Psalm 19:6 LXX). Agreeably, the Apostle John had perceivedthe religious system of faith clothed with the revelation of truth (the Sun), directing the determina-tion of all occasions and the reflection of the truth (the Moon) and possessing all messengers ofthe total election of grace (twelve stars), when he recorded; And a great sign was seen in the sky;a woman being in the Sun thrown around (herself), and the Moon down under her feet, anda wreath of twelve stars upon her head (Kai s‘meion mega Çphth‘ en tÇ ouranÇ , gun‘ peribeb-l‘men‘ ton h‘lion, kai h‘ sel‘n‘ hupokatÇ tÇn podÇn aut‘s, kai epi t‘s kephal‘s aut‘s stephanosasterÇn dÇdeka - Rev 12:1). Jesus therefore speaks of the revelation of truth being diminished fromthe perception of the world-at-large (no longer observable in a Temple made with hands, but con-cealed in a spiritual Temple composed of redeemed souls).

the Moon will not give its brilliancy...As certain that the Lord appointed the Moon for seasons (Psalm 104:19), it was used as theregulatory agent of all seasons and feasts (determining the date each year on which the Passoverwas observed). As such, in much the same fashion that the Moon reflects the radiance of the Sunin the physical universe, its positions and phases served to reflect truth’s revelation. Jesus thereforespeaks of further concealment of the truth, with its reflection in the chosen becoming less disting-uishable to the world-at-large. Indeed, For someone who holds, to him (the secret) will be givenand he will be caused to super-abound. Indeed someone who holds not, also that which heholds will be lifted away from him (Hostis gar echei doth‘setai autÇ perisseuth‘setai. Hostis deouk echei, kai ho echei, arth‘setai ap’ autou - Matt 13:12 & 25:29).

the stars will be fallen from the sky...There can be no doubt that the spiritual meaning of “stars”, given to the Apostle John by Jesus,was not restricted to the vision he was instructed to record upon a scroll of parchment from papy-rus; that stars are messengers (Rev 1:20, 6:13 & 8:10) and that He Himself is the Morning Star(ton astera ton prÇinon - Rev 2:28), the radiant Star and Morning (ho ast‘r ho lampros kaiorthrinos - 22:16). Jesus therefore speaks of messengers of His glory and determination disappear-ing from the view of the world-at-large. As certain that Jesus had spoken of Himself when He said,The Light is yet with you a small space of time. Tread around while you hold the Light, inorder that darkness would not take you down (Eti mikron chronon to phÇs meth’ humÇn esti.Peripateite heÇs to phÇs echete, hina m‘ skotia humas katalab‘ - John 12:35), the spiritual nightto which He alluded would begin in earnest with the destruction of the Temple and the demise ofthe nation of Israel.

the abilities of the skies will be shaken...The pluralized noun from which the word, abilities, is translated (dunameis) conveys the idea of“competence” or “capacity to perform”. The future tense verb from which the words, will be shak-en, is translated (saleuth‘sontai) conveys the idea of “shifting” and “fluctuation”. Indeed, with thediminishment of both the revelation of truth (the Sun) and the reflection of truth (the Moon) andthe apparent disappearance of the messengers of truth (the stars), the capability to establish accur-ate bearings (the sky) will be in a state of perplexing vacillation. Such a disturbed (and disturbing)state of affairs, originally foretold by the prophet Haggai (Hag 2:6), was explained by the Evan-gelist Apollos as the way being cleared or the ordinances of grace (the New Testament) to replacethe ordinances of the legal dispensation (the Old Testament): Indeed the (expression)... of the


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(things) being shaken, makes clear the transferral in the manner of being done, in order thatthe things not being shaken would abide. Through which thing, having taken by the side anunshakable kingdom, we should hold grace, through which we should minister well-agree-ably to the Supreme Deity with awe and a well-taken existence (To de... d‘loi tÇn saleuomenÇnt‘n metathesin, hÇs pepoi‘menÇn, hina mein‘ ta m‘ saleuomena. Dio basileian asaleuton paralam-banontes, echÇmen charin, dia h‘s latreuÇmen euarestÇs tÇ TheÇ meta aidous kai eulabeias - Heb12:27-28).

The expression, having taken by the side (paralambanontes), is translated from a conjugation ofthe verb, paralambanÇ , a compound of para (“by the side”) and lambanÇ (“to take”); conveyingthe idea of intimate appropriation (receiving to oneself). The expression, a well-taken existence,is derived from a literal translation of the noun, eulabeias, a compound of eu (“well”) and lambanÇ(“to take”); conveying the idea of a cautious, prudent and circumspect manner of living (Luke 2:26& Acts 2:5, 8:2, 23:10, Heb 5:8, 12:28). The shift from one Testament to the other, a matter whichis naturally met with indifference in both the irreligious and idolatrous world-at-large, neverthelesstranslates into a mounting sense of instability throughout the cosmos. The fact that they cannotaccount for their constantly eroding “feeling of security” fuels their mounting feeling of impendingdoom and gives true believers cause for serenity.

The results of the abilities of the skies being shaken, therefore are seen to be restraint of racesin quandary, to be confused noise of sea and of vibration and to be confused noise... of menbreathing-out from fright and apprehension concerning the matters having been coming uponthe land. The words, upon the land restraint of races in quandary (sunoch‘ ethnÇn en aporia),indicate restriction and inhibition of all cultures within the natural realm, due to a gradually deep-ening state of perplexity and diminishing confidence. The words, confused noise of sea and ofvibration (‘chous‘s thalass‘s kai salou), denote the intrusion of bewildering and indistinguishableindications upon every arena of human affairs (confused noise of sea) and the encroachment ofthrobbing and oscillating notions of order and security (confused noise... of vibration). Whereasthe land is symbolic in Scripture of the cosmos (or the natural realm), the sea is symbolic ofhuman affairs. As such instability and helplessness was concentrated upon Judæans during a siegewhich lasted only five months, it is thus symbolized by Jesus to be gradually increasing upon theentire human race in the span of over twenty centuries. The words, of men breathing-out fromfright and apprehension of the events having been coming upon the inhabited land, representthe fatal product of the sense of instability and helplessness. To die of fear and dread is to experi-ence the lethal consequence of unabated stress upon the various organs of the human body.

and at that time the sign of the Son of man will be shone in the sky and at that time all the clans of the land will be beat-ing upon the breast, and they will be see-ing the Son of man having been coming

upon the cloudiness of the sky with ability and much glory.

kai tote phan‘setai to s‘meion tou huiou tou anthrÇpou en tÇ ouranÇ kai tote kopsontai pasai hai phulai t‘s g‘s, kai opsontai ton huion tou an-

thrÇpou erchomenon epi tÇn nephelÇn tou ouranou meta dunameÇs kai dox‘s poll‘s.

Matt 24:30


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For the meaning of the words, at that time (tote), consideration ought to be given to what Jesuswould inform the Sanhedrin two days thereafter: from just now you will see the Son of manhaving been sitting-down out of (the) right of the ability and having been coming upon thecloudiness of the Heaven (ap’ arti opsesthe ton huion tou anthrÇpou kath‘menon ek dexiÇn t‘sdunameÇs kai erchomenon epi tÇn nephelÇn tou ouranou - Matt 26:64). Throughout that generation(from just now), each person saw the sign of the Son of man shining in the sky at the moment ofdeath. Beginning with the oppressive pressure of the siege of Jerusalem (at that time), every personhas been seeing the sign of the Son of man shining in the sky at the moment of death. At the verylast moment of the age, everyone living shall see the sign of the Son of man shining in the sky.From the perspective of eternity, the moment in which a person dies and the moment that Jesusshall return are one and the same. With the words, the sign of the Son of man will be shone inthe sky, Jesus speaks of the appearance of Himself in the spiritual sphere. The word, sign (s‘mei-on), itself means “indication” or “token”. Just as circumcision itself is called a sign of circum-cision (s‘meion... peritom‘s - Rom 4:11), Jesus Himself is called a sign (Luke 2:34) and Hisresurrection itself is called a sign (Matt 12:39). The sky is symbolic in Holy Scripture of thespiritual sphere; the dimension in which believers who are yet in the cosmos enjoy fellowship withthe Father and the medium through which those who are spiritually dead appear before the GreatWhite Throne for judgment and sentencing (Rev 20:11-15).

The highly spiritual statement of Jesus is taken by the vast majority of religious folk to mean acataclysmic event in the Earth’s atmosphere which will serve to announce the return of theglorified Christ to the natural realm. According to Jesus, “the sign” was seen by every member ofthe Sanhedrin, by all who died in the siege of Jerusalem and by every person who has died since!The words, all the clans of the land will be beating upon the breast, concerning the ultimate andfinal reckoning with who and what He is, convey the grief and sense of doom which is spawnedby fully aroused consciences. The Judæans, along with every nation, society and family involvedin the affections and aspirations of the natural realm (all the clans of the land), shall lament withinescapable guilt and shall express remorse in the face of unavoidable doom (will be beating uponthe breast). A moment of terror is thus described symbolically, in which a doomed world shall beentrapped within the snare of judgment (see Luke 21:35 commentary - page 50).

From the fear of punishment, at the sight of Jesus’ miraculous appearance, fully aroused con-sciences are thus shown to be entangled within the fiery net of inescapable condemnation. Whethera person realizes this experience at the moment of their death or at the moment of Jesus’ actualreturn, His coming shall bring the consummation of space and time, the annihilation of a naturaluniverse which is contaminated by sin to the extent that the stars are not pure in His sight (Job25:4). With regard to the words, they will see the Son of man having been coming upon thecloudiness of the sky with ability and much glory, both Evangelists Mark and Luke report onlythe words, at that time they will be seeing the Son of man having been coming in cloudinesswith much ability and glory (tote opsontai ton huion tou anthrÇpou erchomenon en nephelais metadunameÇs poll‘s kai dox‘s - Mark 13:26 & Luke 21:27).

Concerning the declaration, they will see the Son of man having been coming upon the cloudi-ness of the sky, the Apostle John would write, Behold! He is coming with the cloudiness, andevery eye will see Him, and the ones who pierced Him, and upon Him all the clans of the landwill beat upon the breast (Idou, erchetai meta tÇn nephelÇn, kai opsetai auton, pas ophthalmos,kai hoitines auton exekent‘san, kai kopsontai ep’ auton pasai hai phulai t‘s g‘s - Rev 1:7). Believ-ers who existed near the turn of the first century were thus reminded and reassured of what Jesushad taught during His earthly ministry (Mark 13:26), of what two messengers had reminded theApostles at the moment of His ascension (Acts 1:9-11); that He would return with clouds (Dan


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7:13) and that His return would be seen miraculously by the entire world at once (Matt 24:27). Bythe word, cloudiness, Jesus does not refer to natural clouds in the planet’s atmosphere, but to atremendous aggregate of Heavenly messengers and resurrected believers. In the manner thatApollos spoke of those who died in the faith as being an encompassing cloud of witnesses (nephosmarturÇn - Heb 12:1-3), the Spirit refers to Jesus returning from Heaven with messengers of Hisability (ap’ ouranou met’ aggelÇn dunameÇs autou - II Thes 1:7) and also with those who had diedin the faith (I Thes 4:14). Combined, these myriads of His consecrated ones (muriasin hagiaisautou - Jude :14) shall certainly appear to the natural eye as veritable cloudiness. The words, com-ing with the cloudiness, convey the depiction of a glorified Christ entering the natural realm withmyriads of Heavenly messengers and resurrected believers.

The words, having been coming, are translated from the verb, erchomenon, the tense of which iscalled “perfect participle passive” (erch = “come” & menon = “having been”). In such a form, theverb conveys a wide range of senses; of established inclination, of repeated and habitual visits andof relentless pursuit. Bearing in mind the continuous action indicated by the verb, reality dictatesthat Jesus is coming either at the moment of physical death or at the moment of His return; bothmoments being one and the same from the perspective of eternity. The symbol, every eye will seeHim , is representative of every human being on Earth observing His return, believers and unbeliev-ers alike. The symbol, those having pierced Him, is not representative of the prophecy of Zechar-iah (Zech 12:10-14), which was fulfilled at the crucifixion of Jesus (John 19:37), but of descend-ants of the Judæan nation, both those who die during the nearly two thousand years before Hisreturn and those who are alive at His return.

The reason that a separate symbol is employed in the Revelation to distinguish the Judæans fromthe rest of the world, is that fact of some frightening expectation of justice, and zealous firebeing intended to eat the contrary ones (phobera de tis ekdoch‘ kriseÇs, kai puros z‘los estheinmellontos tous hupenantious - Heb 10:27). The unique inner dread does not exist in any, but in theclan through whom the Christ came and by whom the Christ was slain. There can be no doubt that,above the clans of all Gentiles, the Judæans who delivered Jesus to the Roman government forexecution have a larger sin (John 19:11). The meaning of the words, ability and much glory, isseen in the declaration that Jesus would direct to the High Priest and members of the Sanhedrin(you will see the Son of man having been sitting-down out of the right of the ability - Matt26:64), that He is the sole expression of El Shaddai (the All-ruling Sovereign). Whereas theexpression, out of the right, denotes means, the ability refers to the omnipotent aspect of Jehovah:Jesus was, is and always will be the means by which Jehovah exercises His force and might. Withsuch a statement, Jesus does not refer to salvation, but to the fact that all creation (both justifiedand reprobate human beings) will bend the knee at the name of Jesus, of Heavenly (beings) andof (beings) upon the land and of (beings) under the ground, and every tongue will be fullyassenting that Jesus Christ (is) Supreme Authority, into glory of Supreme Deity (the) Father(en tÇ onomati I‘sou pan gonu kamps‘ epouraniÇn kai epigeiÇn kai katachthoniÇn, kai pasa glÇssaexomolog‘s‘tai hoti Kurios I‘sous Christos, eis doxan Theou patros - Phil 2:6-11).

Indeed of these (things) having begun to be coming to be, straighten and lift-

up your heads, on the very account that your ransoming-off will draw near.

ArchomenÇn de toutÇn ginesthai, anakupsate kai eparate tas kephalas humÇn, dioti eggizei

h‘ apolutrÇsis humÇn.Luke 21:28


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The expression, concerning these (toutÇn), pertains to the consequences of the abilities of theskies being wavered (see Matt 24:29 commentary - page 26) and to the sign of the Son of man (seeMatt 24:30 commentary - page 28). With the words, having begun to come to be (archomenÇn detoutÇn ginesthai), Jesus alludes to the onset of all the effects of His death and resurrection.Although the Apostles would apprehend these words to foster cheer, in anticipation of beingliberated from the bondage of the Old Testament and the persecutions of the Judæans, theconsolation is intended to extend far beyond their generation. With the passage of every momentin time and the observance of every person who dies, the moment draws closer for either a believ-er’s own death or the return of Jesus to the natural realm. Unlike the word, lutrÇsin, which is alsotranslated as redemption and used in the sense of expiation (purchased release) from guilt andpunishment of sin (Luke 2:38 & Heb 9:12); the word here, apolutrÇsis (literally meaning “a ran-soming-off”), is used in the sense of deliverance from the tragedy of existence in the flesh (Rom8:23, I Cor 1:30, Eph 1:7, 1:14, 4:30, Col 1:14 Heb 9:15). The chosen are collected during thecourse of time and they shall be collected at the final moment of time.

And He will set-off His messengers with a great trumpet sound, and they will collect

upon His select (ones), out of the four winds, from extremities of skies until their

extremities.Kai apostelei tous aggellous autou meta salpiggos phÇn‘s megal‘si, kai episounaxousi tous eklektous auto, ek tÇn tessarÇn anemÇn, ap’ akrÇn ouranÇn

heÇs akrÇn autÇn.Matt 24:31

The Evangelist Mark’s recording does not include the great trumpet sound, but the words, at thattime He will set-off His messengers, and He will collect upon His select (ones) out of the fourwinds, from (the) extremity of land up to (the) extremity of sky (tote apostelei tous aggellousautou, kai episunaxei tous eklektous autou ek tÇn tessarÇn anemÇn, ap’ akrou g‘s heÇs akrououranou - Mark 13:27). The expression, at that time, refers to the protracted period which beganwith the death and resurrection of Jesus Christ (see Matt 24:30 commentary - page 28). Indeed, Hisprophetic words are not restricted to an isolated event in the future, but are inclusive of continuousaction throughout every day of the intervening centuries. Rest assured, when a select one dies, itis because he was collected at an appointed time by a messenger being set-off by Jesus.

From the standpoint of time, the ones who have died during the preceding twenty centuries shallfirst be resurrected and transformed, becoming part of the cloudiness being observed at His return(see first paragraph - preceding page). According to the Apostle Paul, Jesus will descend fromHeaven in a cry of incitement, in a voice of a chief messenger, and in a trumpet of SupremeDeity, and the dead ones in Christ will be resurrected firstly (see I Thes 4:16 commentary - page119). From the standpoint of eternity, the chosen neither “rest in the grave” nor await union witha glorified body in some celestial “holding area”. As certain that the spirit returns to Jehovah at themoment of death (Eccl 12:7), the chosen proceed directly to the moment in which they are resur-rected and transformed according to the activity of the (power) to be enabling Him also to sub-ordinate every (thing) to Himself (kata t‘n energeian tou dunasthai auton kai hupotaxai heautÇ

ta panta - Phil 3:21). The seizure which shall be visible at the last day has been taking place sinceHis ascension. In the Revelation given to the Apostle John on the isle of Patmos, Jesus wouldsupply meaning to the words, with a great trumpet sound (in a trumpet of Supreme Deity); withHis great pro-nouncement being perceived in the manner of a trumpet (phÇn‘n megal‘n hÇssalpiggos - Rev 1:10).

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Spiritually, the trumpet is not only representative of conveyance of authority and command, butalso of clarion summoning for the reception of timely instruction and for the placement intospecific service. Throughout the history of the nation of Israel, the sound of the trumpet meant thepressing demand for all people to gather; an urgent summons, to hear the most timely of declara-tions and announcements. It will be with the final trumpet (t‘ eschat‘ salpiggi - I Cor 15:52),that Jesus will seize all the chosen in a transforming resurrection. It is significant, therefore, thatthe commanding sound of a trumpet blast would be connected at the outset of the Revelation withthe voice of Jesus. As certain that Supreme Deity was made visible in flesh (Theos ephanerÇth‘en sarki - I Tim 3:16), the voice of Jesus is the trumpet of Supreme Deity.

The words, in a cry of incitement, in a voice of a chief messenger, represent descriptive elabora-tions upon the authority and command of His call. The words, in a cry of incitement, denote thearousal and motivation which reunited the spirit of Lazarus with his body (John 11:43). The words,in a voice of a chief messenger, Jesus alludes to His prophetic name of Michael and His role asthe Father of the spirits (tÇ patri tÇn pneumatÇn - Heb 12:9). As a symbol in His Revelation,Michael and His messengers engaged in warfare against the Fabulous Serpent (ho Micha‘lkai hoi aggeloi autou epolem‘san kata tou drakontos - Rev 12:7), is representative of the pre-incarnate Christ and the messengers who remained loyal to Him opposing Satan in a conflict ofhostilities. Since there is only one “Archangel”, literally, “Chief (or Ruling) Messenger”, and sincethe name of Michael is strictly a prophetic designation and symbol of the Christ (Dan 10:13, 21& 12:1), there can be no doubt that the name in His Revelation, as in the prophecy of Daniel, isanother symbol which represents Jesus Christ. The name, Michael, is translated from the Greek94P"°894P"°894P"°894P"°8 (Micha‘ l ), the counterpart of the Hebrew Mîy kâ 5555 êl, which conveys the interrogative,“Who is like God?” Jesus, who is symbolized as Michael, is depicted with His messengers to bein adversarial response to the rebellion spawned by Satan’s boast, I will be like the Most High (Isa14:12-15 & Ezek 18:12-16).

The Hebraism, out of the four winds, conveys the idea of “collection from every direction”, whilethe expression, from extremities of skies until their extremities (or from extremity of land untilextremity of sky), conveys the idea of “a thorough sweep of every part of the cosmos”. Withrespect to the ultimate fulfillment of this passage, all believers who had died are to be gathered andall believers who are living are to be seized. With respect to the genius of prophecy (that everyword applies to every believer of all centuries), all believers who are dying can expect to be reunit-ed with bodies which are to be transformed and all believers who are living can expect to be seizedat any time (either through death or through the return of Jesus at the end of the age). Accordingto the Apostle Paul, the order of collection and seizure is those who have died followed by thosewho are living: He therefore wrote, the dead ones in Christ will be resurrected firstly (I Thes 4:16- preceding page), saying to the believers at Corinth that the transformation will occur in an atom(of time), in a jerk of an eye, in the final trumpet. For a trumpet will blast, and the dead(ones) will be roused incorruptible ones (en atomÇ , en rhip‘ opththalmou, en t‘ eschat‘ salpiggi.Salpisei gar, kai hoi nekroi agerth‘sontai aphthartoi, kai h‘meis allag‘sometha - I Cor 15:52). Con-cerning the seizure of those living, to be with the dead ones in Christ who shall be resurrectedfirstly, he wrote, Thereafter we the ones living, the ones being left around behind, will be seizedat the same time together with them in cloudiness into an encounter of the Supreme Authorityinto (the) air (see I Thes 4:17-18 commentary - page 127). Indeed, there shall be two resurrectionsin rapid succession; the resurrection of the chosen (followed immediately by the seizure of thosewho are alive) and the resurrection of the reprobates.

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THE FINAL YEARSEVENTS LEADING TO THE SIEGE FORESHADOWING EVENTS LE ADING TO THE END

(Matt 24:32-36, Mark 13:28-32, Luke 21:29-32, Luke 17:25 & Acts 1:6-7)

Indeed learn the parable from the fig-tree. Even now whenever its twig would be

coming to be soft and the offshoots would sprout out, you know that the Summer

draws near.Apo de t‘s suk‘s mathete t‘n parabol‘n . Hotan ‘d‘ ho klados aut‘s gen‘tai hapalos kai ta

phulla ekphu‘ , ginÇskete hoti eggus to theros.Matt 24:32

The variations of Jesus’ words do not represent a variety of renditions, as if one Gospel accountwould be more credible than the other, but separate statements made for emphasis. Accordingly,while the Evangelist Mark reports the same words as the Apostle Matthew (Mark 13:28), theEvangelist Luke reports Him as saying, Behold the fig-tree and all the trees. Even now when-ever they would throw forth, having looked from among yourselves you know that even nowthe Summer is near (Idete t‘n suk‘n kai panta ta dendra. Hotan probalÇsin ‘d‘ , blepontes aph’heautÇn ginÇskete hoti ‘d‘ eggus to theros estin - Luke 21:29-30). When asked the reason that Heoften spoke in parables, Jesus had replied, Because it is to be given to you to know the secretsof the Kingdom of the Heavens: Indeed it is not to be given to those ones (Hoti humin dedotaignÇnai ta must‘ria t‘s basileias tÇn ouranÇn. Ekeinois de ou dedotai - Matt 13:11). The noun,parable (parabol‘n ), is derived from the verb, paraballÇ , which is a compound of para (“by theside”) and ballÇ (“to throw”); conveying the idea of an example thrown beside. The use of parables(short stories in which something fictitious is used in the place of something genuine) was acommon oriental mode of teaching. Although parables were commonly used by rabbis to illustratetruths which were already established, they were used by Jesus to convey truths which were notmeant to be understood by any, but those who are given spiritual eyes to look and spiritual ears tohear (Matt 13:16).

While the meaning of some of Jesus’ parables appear to be self-evident, the meaning of others isobviously hidden in language which is beyond the comprehension of the religious elite. A parableis hence an allegorical story which conceals a deeper meaning, Jesus thus deliberately withheldunderstanding of how the end can be identified from Judas Iscariot, while revealing it to the elevenothers. He thus deliberately withholds the key to anticipating the end from carnal reasoning (whichdabbles in prophecy for fun and profit), while revealing it exclusively to those who are spirituallyvigilant. The spiritual illustration is not only learned from the fig tree alone (representative of allthat will befall the nation of Israel), but also from every one of the trees (representative of all thatwill befall the existence of every culture and the lives of all people). Saying, even now, Jesusrefers to that specific point in time (of Spring) as parallel to the particular point in time at whichall the chosen will have been called and brought into the developing Kingdom on Earth. He thusspeaks of a time of fruition (when a tree would throw forth, the twig would be coming to be softand the offshoots would sprout out) as the season in which everything prophesied will have cometo pass and uses the nearness of the Summer (a subject which can be readily understood) todescribe the nearness His return (which is intimated thereby). As the Apostles could therebydistinguish the time they should expect the city of Jerusalem to be surrounded, all believers canthereby ascertain (having looked from among yourselves, without any outside aid) when theKingdom would no longer be developing on Earth, but will be fulfilled in Heaven. At that time,all believers will be seized, the cosmos will be annihilated and all reprobates will be judged.


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In this way also you, whenever you would behold all these (things), you know that it

is near upon the portals.HoutÇ kai humeis, hotan id‘te panta tauta, ginÇsk-

ete hoti eggus estin epi thurais.Matt 24:33

Jesus does not speak here of the developing spiritual Kingdom on Earth, into which all the chosenenter by virtue of persuasion and repentance, but of the fulfilled Kingdom of Heaven. While theEvangelist Mark records the same words (Mark 13:29), the Evangelist Luke records, In this wayalso you, whenever you would behold these (things) having come to be, you know that theKingdom of the Supreme Deity is near (HoutÇ kai humeis, hotan tauta id‘te ginomena ginÇsketehoti eggus estin h‘ basileia tou Theou - Luke 21:31). Knowing when everything Jesus had proph-esied has come to be (when a tree would throw forth, the twig comes to be soft and the offshootswould sprout out), the actions of all believers ought to indicate their knowledge that the fulfilledKingdom is near upon the portals. The nearness of the fulfilled Kingdom is as near as Jesus andshall certainly be experienced by every believer at the moment of their death. When a believer isthus seized from the cosmos and enters eternity, he discovers that everything to happen in time hasalready occurred! Nay, he finds himself being reunited with a body which has been transformedand being joined by the few believers who shall exist at the last day of the cosmos. The onset ofthe “Summer” to which Jesus alludes had begun when Jerusalem was being surrounded by thearmy of the Roman Empire. As certain that the generation of the Apostles would not go aside untilevery one these things prophesied by Jesus comes to be, it is true that now the Judge is standingbefore the portal (ho krit‘s pro tÇn thurÇn hest‘ken - Jas 5:9), as He was then.

Amen I lay forth to you that “No, this generation would not go aside, until

whence all these things would be com-ing to be”.

Am‘n legÇ humin hoti ou m‘ parelth‘ h‘ genea haut‘ mechris hou panta tauta gen‘tai.

Matt 24:34

The application of these words, recorded by both Evangelists Mark and Luke (Mark 13:30 &Luke 21:32), is restricted neither to the generation of the Apostles nor to the final generation ofthe age. The word, Amen (meaning, “so be it”), conveys the idea of a solemn affirmation, withregard to every generation during the twenty centuries since His ascension. As there can be nodoubt that the Apostles understood His meaning to be their generation, each succeeding generationhas not been mistaken to likewise understand His meaning to be their respective generations. Inno generation has all these things failed to occur. As the purpose of Jesus in this discourse is togive every believer credible cause to keep awake and to expect seizure at any moment, these wordsare calculated to enhance anticipation and to heighten imminent expectancy within all who wouldread these words during the centuries to follow. To relegate their meaning and application to thefuture or to the past is to espouse nothing less than damnable heresy.

The sky and the land will be gone aside; indeed my expressions, no, would not be

gone aside.Ho ouranos kai h‘ g‘ pareleusontai, hoi de logois

mou ou m‘ parelthÇsi.Matt 24:35


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These words, recorded by both Evangelists Mark and Luke (Mark 13:31 & Luke 21:33), conveythe immutability of the One by whom there is not a difference by the side, or a shadow of turn(hÇ ouk eni parallag‘ , ‘ trop‘s aposkiasma - Jas 1:17), whose testimony is the spirit of theprophecy (esti to pneuma t‘s proph‘teias - Rev 19:10). Saying, the sky and the land will be goneaside, Jesus affirms the ultimate reality of a fresh sky and a fresh land... in which justice resides(Kainous de ouranous kai g‘n kain‘n... en hois dikaiosun‘ katoikei - II Pet 3:13), in His affirma-tion that nothing is more reliable and dependable than every word being traveled forth through(the) mouth of Supreme Deity (panti rh‘mati ekporeuomenÇ dia stomatos Theou - Matt 4:4). Ascertain that He is the same yesterday and today, and into the ages (chthes kai s‘meron ho autos,kai eis tous aiÇnas - Heb 13:8), He who asserted, in this way my word will be, that which in thecase that it would go forth out of my mouth, no, would not return, until whatever I have everdetermined would ever be completed (houtÇs estai to rh‘ma mou, ho ean exelth‘ ek stomatosmou, ou m‘ apostraph‘ , heÇs an telesth‘ hosa an ‘thel‘sa - Isaiah 55:11 LXX), here maintains,my expressions, no, would not be gone aside. As He is the Author of eternal dawn and is Himselfthe Emblem of eternity, His expressions (containing the whole of all His words) are inseparablefrom His Person. Long after the present sky and land has been annihilated, His expressions willbe as fresh and relevant as they were when first spoken.

Indeed concerning (occurrence) of that day and of the hour, not one fully knows; neither

the messengers of the heavens, if not my Father only.

Peri de t‘s h‘meras ekein‘s kai t‘s hÇras oudeis oiden, oude hoi aggeloi tÇn ouranÇn, ei m‘ ho pat‘r

mou monos.Matt 24:36

The word, indeed, translated from the particle, de, introduces a contrast to the thought preceding.The contrast may either be copulative (expressing elucidation or enhancement) or, as here, advers-ative (expressing antithesis or opposition). Against the information which includes the assertionof Himself as omniscient Son of the Supreme Deity (preceding verse), Jesus here imparts informa-tion which includes the assertion of Himself as perfectly human Son of man. Speaking of both thesiege of Jerusalem and of His return at the end of the age, He thus informs the Apostles that know-ledge of the exact date and precise hour would have no value in the deliverance of men from sinand was therefore not given to those who otherwise herald the entire counsel of the Godhead. Inaddition to these words, the Evangelist Mark records Jesus as saying, nor the Son (oude ho huios -Mark 13:32), thereby applying the knife of severance between believers who are strong andmature and believers who are weak and immature, between those who truly see truth just as it isin Jesus (kathÇs estin al‘theia en tÇ I‘sou - Eph 4:21) and those who are on every occasionlearning and on no occasion being able to come into recognition of truth (pantote manthanontakai m‘depote eis epignÇsin al‘theias elthein dunamena - II Tim 3:7 ). With the words, concerningoccurrence of that day and the hour, Jesus refers to the exact date and precise hour that theeternal counsel of the Godhead (of which He is the very Expression) had appointed for the destruc-tion of Jerusalem (which foreshadowed the annihilation of the natural universe). Saying, not onefully knows, He assures the Apostles that no human being is capable of accurately reckoning andconcretely forecasting either the event in which Jerusalem was to be destroyed or the event inwhich the cosmos is to be annihilated. Despite the fact that the siege of Jerusalem could have beencalculated to a certain year by Daniel’s prophetic 70 weeks of years, the exact date and pre-cisehour (that day and the hour) remained a mystery.


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With the words, neither the messengers in Heaven, nor the Son, Jesus not only excludes thosewho stand in the presence of Jehovah and are employed in the execution of His determination, butalso Himself (as the Son of man). Many commentators believe that Jesus was not entirely omni-scient and such information was not given Him to impart. The dim view of many professing believ-ers can be seen in the statement of John Wesley: “Christ was no more omniscient than omni-present”. The difficulty is only apparent and is cleared by an understanding of the distinguishingterms, Son of Supreme Deity and Son of man. Taken from Daniel’s vision of the Ancient of Days(Dan 7:13-14) and invariably spoken in the third person, Son of man was the title most often usedby Jesus of Himself. Having assumed the descendancy of the first Adam, the final Adam (eschatosAdam) and life-making Spirit (Pneuma zÇonpoioun - I Cor 15:45) thus referred to Himself; toportray His condescension and humility. Whereas Jesus is Son of the Supreme Deity by virtue ofbeing the incarnated Expression of Jehovah (John 1:18), He is Son of man by virtue of taking uponHimself sinful human flesh (John 1:14). The term, only-generated Son, not only dismisses the ideaof Jesus having an earthly father, but also dispels the notion that He could be anyone other thanthe Expression. Since the Expression Himself is eternal and was never generated in any sense (John1:1), only as a human being is He said to be the only-generated and only in connection with Hishumanity is He represented as the Son. It was not a fusion of Divinity with humanity who spoketo Moses from the fiery bush, but the Expression (Ex 3:14). It was not a fusion of Divinity withhumanity whose finger wrote upon the two tables of testimony, but the Expression (Ex 31:18): Thepreincarnate Expression was neither a son nor ever having been generated.

Whereas, Jesus used the term, Son of man, both to emphasize His humanity and mission of re-demption, He used the term, Son of Supreme Deity to speak of the fact that in Himself all the re-pletion of the Godhead resides bodily (en autÇ katoikei pan to pl‘rÇma t‘s Theot‘tos sÇmatikÇs -Col 2:9). He speaks to the Apostles here, not as Son of Supreme Deity, but as One who said, theSon of man came not to destroy souls of men, but to deliver (ho gar huios tou anthrÇpou ‘ lthepsuchas anthrÇpÇn apolesai, alla sÇsai - Luke 9:56). As Son of man, He had emptied Himself,taking form of a slave, having come to be in similarity to men, and being found in mode inthe manner of a man (heauton ekenÇse, morph‘n doulou labÇn, en homoiÇmati anthrÇpon geno-menos, kai sch‘mati heuretheis hÇs anthrÇpos - Phil 2:7-8). As such, He imposed fleshly limita-tions upon Himself and elected not to consider details of His future role as Judge in His vast reser-voir of knowledge. Sufficient for the Apostles and all human believers is the fact that Jehovah hasestablished a day, in which He intends to decide the inhabited land in justice, in a Man whomHe marked-out, holding persuasion by the side to all, having resurrected Him out of the dead(est‘sen h‘meran, en h‘ mellei krinein t‘n oikoumen‘n en dikaiosun‘ , en andri hÇ hÇrise, pistinparaschÇn pasin, anast‘sas auton ek nekrÇn - Acts 17:31). Saying, if not my Father only, Jesusexcludes Himself (as Son of man) from the knowledge of details in which He would return todestroy Jerusalem and return to destroy the natural realm. His mission then would be as angry andavenging Judge of the reprobates: His mission now was strictly to be Deliverer of the chosen. Hiscondescending focus of grace at the time did not include detailed knowledge of when He wouldreturn to exact justice. Upon the day that He ascended, Jesus therefore informed the Apostles, Itis not of you to know of spaces of time or of occasions of which the Father placed in His ownauthoritative privilege (see Acts 1:7 commentary - next page).

Accordingly truly the ones having come together, having questioned upon Him,

having laid forth, Ruler, if in the space of time by this reconstitute you the Kingdom

to Israel?

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Hoi men oun sunelthontes ep‘rÇtÇn auton legontes,Kurie, ei en tÇ chronÇ toutÇ apokathistaneis t‘n

basileian tÇ Isra‘l;Acts 1:6

Upon this particular occasion of Jesus’ ascension, in an attempt to reconcile their expectation ofearthly opulence and splendor with the injunction contained within the “Great Commission”, totravel far and wide, the Apostles are recorded by the Evangelist Luke to have questioned uponHim. The words, having questioned upon (ep‘rÇtÇn), a strengthened expression of ‘rÇtÇn, aretranslated from a conjugation of the verb, eperÇtaÇ , a compound of epi (“upon”) and erÇtaÇ (“toquestion or interrogate”), indicating inquiry with a degree of insistence. Having forgotten aboutthe prophecies concerning the demise of the nation and destruction of the Temple (Matt 24:2, 15-22 & Luke 19:41-44), questions had arisen in their minds as to how Jesus intended to employ thefact of His resurrection into a command of the Sanhedrin and ultimate conquest of the world. Thewords, if in the space of time by this (ei en tÇ chronÇ toutÇ ), convey impatience with regard towaiting any longer and an expectation that action ought to begin shortly, commencing with the per-ceived need to regain the nation’s sovereignty from bondage to the Roman Empire (reconstitute...the Kingdom to Israel).

Beginning with the day of His resurrection, when He ignited the process of comprehension bypuffing upon the Apostles (John 20:22) and every appearance of Himself, to the occasion whenHe had commissioned them to herald the Good Message of the Kingdom throughout the cosmos(Matt 28:19), Jesus had addressed the matters concerning the Kingdom of the Supreme Deity(preceding verse). Ingrained within each of them, however, was the vain hope of the doomednation, that the Christ would deliver them from Rome and would set-up a grand temporal kingdomwhich would catapult them into worldwide dominance (Matt 20:20-24). Indeed, the process ofcomprehension that He had ignited and nurtured within each of them was yet in seedling form, butwould bound into dynamic growth on the day of Pentecost and reach fruition shortly thereafter.

Indeed He said towards them, It is not of you to know of spaces of time or of occasions of which the Father placed

in His own authoritative privilege,Eipe de pros autous, Ouch humÇn esti gnÇnai

chronous ‘ kairous hous ho pat‘ etheto en t‘ idia exousia,

Acts 1:7

Against information which is imparted under color of Himself as omniscient Son of the SupremeDeity, Jesus here imparts information which is under color of Himself as perfectly human Son ofman, as He did during the Olivet discourse, when He informed the Apostles, Indeed concerningoccurrence of that day and of the hour, not one fully knows; neither the messengers of theheavens, if not my Father only (see Matt 24:36 commentary - page 35). Speaking then of both thesiege of Jerusalem and of His return at the end of the age, He thus informed them that knowledgeof the exact date and precise hour would have no value in the deliverance of men from sin and wastherefore not given to those who otherwise herald the entire counsel of the Godhead. With thewords, concerning that day and the hour (approximating the meaning of “spaces of time or ofoccasions” (chronous ‘ kairous), Jesus had referred to the exact date and precise hour that theeternal counsel of the Godhead (of which He is the very Expression) had appointed for the destruc-tion of Jerusalem (which foreshadowed the annihilation of the natural universe).


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Saying, not one fully knows, He assured them that no human being is capable of accuratelyreckoning and concretely forecasting either the event in which Jerusalem was to be destroyed orthe event in which the cosmos is to be annihilated. Despite the fact that the siege of Jerusalemcould have been calculated to a certain year by Daniel’s prophetic 70 weeks of years, the exact dateand precise hour (that day and the hour) remained as much of a mystery as the spaces of time andoccasions concerning the expansion of the developing Kingdom throughout the cosmos andconcerning the moment that the repletion of the races would enter (to pl‘rÇma tÇn ethnÇn eiselth‘ - Rom 11:25). Accordingly, the Apostle Paul would write, Indeed concerning matters of thespaces of time and of the occasions, brothers, you hold not requirement to be written to you,for you fully know yourselves exactly, that the day of Supreme Authority is coming in thisway; in the manner of a stealer in (the) night (Peri de tÇn chronÇn kai tÇn kairÇn, adelphoi, ouchreian echete humin graphesthai, autoi gar akribÇs oidate hoti h‘ h‘mera Kuriou hÇs klept‘s ennukti houtÇs erchetai - I Thes 5:1-2).

THE FINAL DAYCONDITIONS OF PROSPERITY & APPARENT PEACE

(Matt 24:37-44, Mark 13:33-37, Luke 21:33-36 & Luke 17:26-37)

Indeed very much in the manner of the days of Noah, in this way also will be the nearness

of the Son of man.HÇsper de hai h‘merai tou NÇe, houtÇs estai kai h‘

parousia tou huiou tou anthrÇpou.Matt 24:37

According to the Evangelist Luke, Jesus also said, And just as it came to be in the days of Noah,in this way it will also be in the days of the Son of man (kathÇs egeneto en tais h‘merais touNÇe, houtÇs estai kai en tais h‘merais tou huiou tou anthrÇpou - Luke 17:26). Notice, that the thenearness (h‘ parousia) of the Son of man is equated with the days (tais h‘merais) of the Son ofman. While the prophecy shall be ultimately fulfilled on the final day of the age, it has been unmis-takably fulfilled every day since His ascension: As certain that the chosen are being seized and thatthe reprobates are being sent to judgment each day, a time has not occurred which has not beencharacteristic of the days of Noah. As certain that the truth of Jesus’ nearness is being experiencedwith the seizure of every one who is redeemed and is being discovered every time a reprobate iscut-down in death, His days shall not only occur in the future, but are occurring in the present (seeMatt 24:22 commentary - page 21). Those who do not understand the genius of prophecy (the factthat every word uttered has as much relevance to those living in the present as it will to those whoshall exist in the future) are denied the richness of full meaning and they walk away muttering theeschatological gibberish of the present day, speaking of sensational “apocalyptic” cataclysms andarguing endlessly about the various conundrums produced thereby. The two prominent marks ofheresy are seen in the words, “some other way, but Christ; some other time, but now”.

Very much in the manner (just as it came to be) during the time in which the message of gracewas made effectual in only eight souls (to enjoy new beginnings after a catastrophic inundation),though the Lord strove with all mankind, so it is presently and so shall it be on the final day of theage. Indeed, as it was that only a precious few were delivered, it is and shall be that only a preciousfew are granted the miraculous gift of genuine persuasion and repentance. Consider the question,Moreover the Son of man having come will therefore He find the persuasion upon the land?LegÇ humin hoti poi‘sei t‘n ekdik‘sin autÇn en tachei. Pl‘n ho huios tou anthrÇpou elthÇn ara


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heur‘sei t‘n pistin epi t‘s g‘s - Luke 18:8) As it was in the days of Noah, it is in the days of thepresent and it shall be in the final day of the age: Through the din of superficial professions of“faith” and expressions of religiosity, He finds only a few in possession of the persuasion beinggiven by the side one time to the consecrated ones (epagÇnizesthai t‘ hapax paradotheis‘ toishagiois pistei - Jude :3).

For very much in the manner that they were in the days before the inundation, having eat-en and having drank, having wedded and hav-ing wedded-out, until which day Noah entered into the box, and they knew not, until the in-undation came and lifted every single one, in

this way will be also the nearness of the Son of man.

HÇsper gar ‘san en tais h‘merais tais pro tou kataklus-mou trÇgontes kai pinontes, gamountes kai ekgamizontes, achri h‘s h‘mera eis‘lthe NÇe eis t‘n kibÇton, kai ouk egnÇsan, heÇs ‘lthen ho kataklusmos kai ‘ren hapantas,

houtÇs estai kai h‘ parousia tou huio tou anthrÇpou.Matt 24:38-39

The word, for (gar), has reference to the preceding thought concerning the similar state of affairswithin mankind between the time that Noah had warned human beings about the fact that SupremeAuthority the Supreme Deity perceived the land, and it was being utterly withered, that allflesh utterly withers the way of Him upon the land (eide Kurios ho Theos t‘n g‘n, kai ‘n kate-phtharmen‘ , hoti katephtheire pase sarx t‘n hodon autou epi t‘s g‘s - Gen 6:12-13 the time thatthe Good Message of grace is to be heralded throughout the entire planet. The Good Message(euaggelion) of the New Testament (I Cor 15:1-4) is verily a good message and good scentedness(euÇdia), a fragrance of life into living (osm‘ zÇ‘s eis zÇ‘n), for the ones being delivered (toissÇzomenois); but a very bad message and fragrance of death into death (osm‘ thanatou eisthanaton) for the ones being obliterated (tois apollumenois - II Cor 2:15-16). Indeed, as thedeplorable state of affairs was before the inundation (pro tou kataklusmou), it is presently, beforethe annihilation of the natural universe and it shall be upon the final day of the age: They ate, theydrank, they wedded, they were wedding-out, until which day Noah entered into the box, andthe inundation came, and had obliterated every single one (÷sthion, epinon, egamoun, exegamiz-onto, achri h‘s h‘meras eis‘lthe NÇe eis t‘n kibÇton, kai ‘lthen ho kataklusmos kai apÇlesen ha-pantas - Luke 17:27). The words, had obliterated (apÇlesen), are translated from the third personsingular aorist perfect indicative action tense of the verb, apollumi, a compound of apo (“off,away”) and ollumi (“to destroy”); conveying a strengthened form of ollumi (Matt 10:39, 22:7, Mark9:22, 12:9, Luke 9:25, 20:16, John 10:10, Rom 7:10, I Cor 1:19, Heb 1:11, James 1:11, I Pet 1:7).

With the words, they ate, they drank, they wedded, they had wedded-out, Jesus speaks of a timeof general prosperity and apparent tranquility during which there was no indication that somethingtruly horrible was about to happen. It is during such times of prosperity and tranquility that a gen-eral sense of ease and security pervades and hearts are naturally most susceptible to be weightedin a hangover and intoxication and distractions of mundane existence (see Mark 13:35-36 com-mentary - page 39). The day that Noah entered into the box is intended here to represent the daythat the repletion of the races would enter (to pl‘rÇma tÇn ethnÇn eiselth‘ - Rom 11:25). As theinundation came, and had obliterated every single one, death eventually overtakes each repro-bate and they are formally sentenced at the Great White Throne. In the ultimate sense of thisprophecy, Jesus will arrive into the cosmos at a moment least expected with messengers of Hisability, in blazing fire, giving vindication to the ones not perceiving Supreme Deity, and to theones not attentive to the Good Message of our Supreme Authority Jesus Christ (see II Thes 1:7-9commentary - page 123).


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And similarly in the manner that it came to be in the days of Lot; they ate, they drank,

they purchased, they bartered, they planted, they built. Indeed the day Lot went forth

from Sodom, fire and sulphur rained from Heaven, and had obliterated every single one.HomoiÇs kai hÇs egeneto en tais h‘merais LÇt, ‘sthionepinon, ‘gorazon, epÇloun, ephuteuon, Çkodomoun. H‘ de h‘mera ex‘lthe LÇt apo SodomÇn, ebrexe pur

kai theion ap’ ouranou, kai apÇlesen hapantas.Luke 17:28-29

With the word, similarly (homoiÇs), comparison is made of the days of Lot to the same conditionswhich characterized the days before the inundation, being also observed in the days before the endof the age and upon the final day itself (see preceding verse commentary). With the words, theyate, they drank, they purchased, they bartered, they planted, they built, Jesus again speaks ofa time of general prosperity and apparent tranquility during which there was no indication thatsomething truly horrible was about to happen. It is during such times of prosperity and tranquilitythat a general sense of ease and security pervades and hearts are naturally most susceptible to beweighted in hangovers of intoxication and distractions of mundane existence (see Mark 13:35-36commentary - page 48). As only the departure of Lot and his family had prevented the destructionof Sodom with a rain of fire and sulphur, only the day that the repletion of the races wouldenter (to pl‘rÇma tÇn ethnÇn eiselth‘ - Rom 11:25) prevents the annihilation of the natural uni-verse, wherein the skies will go by the side in a whir, indeed the governing components being seton fire will be loosed, and land and the deeds in it will burn-down (see II Pet 3:10 commentary-page 110). For whenever they would lay forth, “Peace and Security!”, at that time unexpectedto them ruin is to stand upon very much in the manner of the pang to the one holding in thewomb, and no, they would not flee out (see I Thes 5:3 commentary - page 131).

As fire and sulphur rained from Heaven, and had obliterated every single one at the appointedtime that Lot and his family departed from Sodom, an appointed time of death overtakes eachreprobate and they are formally sentenced at the Great White Throne (Heb 9:27). In the ultimatesense of this prophecy, Jesus will arrive into the cosmos at a moment least expected with messen-gers of His ability, in blazing fire, giving vindication to the ones not perceiving Supreme Deity,and to the ones not attentive to the Good Message of our Supreme Authority Jesus Christ; theones who will pay the penalty; perpetual ruin from the face of the Supreme Authority and fromthe glory of His forcefulness (see II Thes 1:7-9 commentary - page 123). As certain that in (the)place where the timber falls, there it will be (topÇ hou peseitai to xulon, ekei estai - Eccl 11:3LXX ) each person on Earth is found in a predisposed state when they are taken out of the cosmosin the day (the nearness) of Jesus. As certain that the chosen are stamped with a signet... upontheir foreheads (sphragisÇmen... epi tÇn metÇpÇn autÇn - Rev 7:3), the reprobates are distinguish-ed by an etching upon their right hand or upon their foreheads (charagma epi t‘s cheiros autÇnt‘s dexias, ‘ epi tÇn metÇpÇn autÇn - Rev 13:17). With no “last moment changes”, as if petrifiedin a surprising moment of either horror or joy, they are either taken or left behind as they are, witheither a work of grace in their hearts or a condition of obstinate impenitence.

According to these (things) will be the day the Son of man is disclosed.

Kata tauta estai h‘ h‘mera, ho huios tou anthrÇpou apokaluptetai.Luke 17:30


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With the words, according to these things, Jesus indicates consequent response to the pervasivesense of apparent peace and security which was characteristic in the days before the inundation(see Matt 24:38-39 commentary - page 39) and in the days of Lot (see Luke 17:28-29 commentary- preceding page). Saying, will be the day the Son of man is disclosed, He speaks of the occasionwhen His presence and intent will be instantly and generally known. It will be upon this occasion,that all the clans of the land will beat upon the breast, and they will see the Son of man havingbeen coming upon the cloudiness of the sky with ability and much glory and that His messengerswill collect upon His select ones (see Matt 24:30-31 commentaries - pages 28-31). Indeed, thereshall be a general resurrection (composed of two separate resurrections) and quite literally every-one who has ever lived shall share in this particular occasion. Just as the seizure shall include thosewho have died in Christ, as well as believers who are living at that moment, the fiery judgmentshall be experienced by reprobates who have died, as well as those who are living at that moment.Jesus thus speaks of the very hour... in which all the (ones) in the memorials will be hearingof His sound, and they will be traveling out, the (ones) having done the beneficial (matters),into a resurrection of life; indeed the (ones) having practiced the foul (matters), into a resur-rection of justice (hÇra , en h‘ pantes hoi en tois mn‘meiois akousontai t‘s phÇn‘s autou, kaiekporeusontai, hoi ta agatha poi‘santes, eis anastasin zÇ‘s, hoi de ta phaula praxantes, eis ana-stasin kriseÇs - John 5:28-29). Thus, the occasion itself shall be composed of two separateinstances; the instance in which all the chosen shall be seized, immediately followed by theinstance in which a furious conflagration is unleashed upon the reprobates.

In that day, he who will be upon the housetop, and his implements in the house, he must not go down to lift them. And the (one) in the field

similarly must not turn upon into the back.En ekein‘ t‘ h‘mera, hos estai epi tou dÇmatos, kai ta

skeu‘ autou en t‘ oikia, m‘ katabatÇ arai auta. Kai ho en tÇ argÇ homoiÇs m‘ epistrepsatÇ eis ta opisÇ .

Luke 17:31

A variation of this expression of urgency was used by Jesus in His description of the siege of Jeru-salem (see Matt 24:17-18 commentary - page 19). With the words, in that day, Jesus refers to theday the Son of man is disclosed (preceding verse) and thus begins to describe the occasion indetail. Saying, he who will be upon the housetop, and his implements in the house, he mustnot go down to lift them, He reveals the fact that there shall be a moment during which astute be-lievers will know what is happening. Using the hypothesis of a believer upon the rooftop and a be-liever laboring in the field, He advises against any care for personal property during that particularmoment and reminds all believers that there is no material possession of any value in the cosmos.Indeed, we carried inward nothing into the cosmos, it is plain that we are neither enabled tocarry something outward (Ouden gar eis‘negkamen eis ton kosmon, d‘lon hoti oude exenegkeinti dunametha - I Tim 6:7 ). Since there is little which is more incongruous for one who is about tobe seized and taken into the fulfilled Kingdom than for such a person to be taken while in the midstof attempting to secure personal property, the concern of Jesus is that all of the chosen would bedeemed entirely worthy to escape all these things being intended to be coming to be, and to beestablished from the front of the Son of man (see Luke 21:36 commentary - page 51). Hetherefore advises, the one in the field similarly must not return into the back. There is only onething to do by the one upon the rooftop and the one in the field, when it becomes obvious thatseizure is about to occur (either through death or through the last moment of the cosmos): Straight-en and lift-up your heads, on the very account that your ransom will draw near (see Luke 21:28commentary - page 30). Be it far from the mind of the one professing to yearn for the directpresence of Jesus to look back with fondness at any part of a cosmos which is rampant with sin anddoomed for annihilation.


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Call to mind the female of Lot. He who in the case that he would seek to deliver his soul will lose it, and he who in the case that he would lose it will engender alive.Mn‘moneuete t‘s gunaikos LÇt. Hos ean z‘tes‘ t‘n psuch‘n autou sÇsai apolesei aut‘n, kai hos

ean apoles‘ aut‘n zÇogon‘sei.Luke 17:32-33

With the caveat, call to mind the wife of Lot, Jesus alludes to the command given to Lot and hisfamily: Although they were allowed to flee to the small village of Zoar, rather than to the mount-ain, they were ordered, “look not behind thee” (Gen 19:17). The purpose of Jesus here is not toremind believers that the wife of Lot had become a pillar of salt (Gen 19:26), but that she yearnedfor that which was being annihilated while in the midst of being delivered. Tantamount to herduplicitous heart is the heart of one who yearns for that which the holiness of Jehovah has doomed,who goes down from the rooftop for the purpose of securing his goods and who returns from thefield for the delusional purpose of securing safety (preceding verse). Saying, he who in the casehe would seek to deliver his soul will lose it, Jesus places such people in the same category asthose who had sought security and refuge within Jerusalem, only to experience great oppressivepressure... such as not has come to be from origin of the cosmos until the present, no, neitherwould be coming to be (see Matt 24:21 commentary - page 20). Saying, he who in the case thathe would lose it will engender alive, Jesus places the obedient chosen in the same category asthose who exposed their lives to peril, while immediately leaving everything in Judæa and fleeingto the unfortified village of Pella (see Matt 24:15-16 commentary - page 17). The words, apolesei(will lose) and apoles‘ (would lose), are translated from conjugations of the verb, apollumi, whichmeans literally, “to obliterate”, but, in some contexts, conveying the idea of absolute absence;either by means of deprivation or loss (Matt 10:39, 16:25, Mark 8:35, 9:41, Luke 9:24, 15:8, 17:33,John 6:39, 12:25, 18:9) or by means of wandering off (Matt 10:6, 15:24, 18:11, Luke 15:4, 19:10,21:18, John 6:12, 17:12).

During His final public discourse, Jesus would similarly say, The (one) being fond of his soul willlose it, and the (one) detesting his soul in this cosmos, will watch over it into perpetual life (HophilÇn t‘n psuch‘n autou apolesei aut‘n, kai ho misÇn t‘n psuch‘n autou en tÇ kosmÇ toutÇ , eiszÇ‘n aiÇnion phulaxei aut‘n - John 12:25). The chosen are depicted in the Revelation of JesusChrist as those who loved not their soul until death (ouk ‘gap‘san t‘n psuch‘n autÇn achrithanatou - Rev 12:11), as those who exude dedication and devotion to the cause of Jesus until Hisseizure of each separates them from the natural realm. The doctrine concerning the dear cost ofbeing a true believer of Jesus, of being a living sacrifice (Rom 12:1), was hallmark to His earthlyministry. In the same vein of thought, therefore, He had said, The (one) finding his soul will loseit, and the (one) having lost his soul on account of me will find it (Ho heurÇn t‘n psuch‘n autouapolesei aut‘n, kai ho apolesas t‘n psuch‘n autou heneken emou heur‘sei aut‘n - Matt 10:39). Hedeliberately discouraged huge throngs who had been traveling together to Him (Suneporeuontode autÇ ochloi polloi) with the news, If someone is coming towards me, and detests not thefather of himself, and the mother, and the female, and the children, and the brothers, and thesisters; indeed yet also the soul of himself, he is not able to be my disciple (Ei tis erchetai prosme, kai ou misei ton patera heautou, kai t‘n m‘tera, kai t‘n gunaika, kai ta tekna, kai tous adel-phous, kai tas adelphas, eti de kai t‘n heautou psuch‘n, ou dunatai mou math‘t‘s einai- Luke14:25-26). He had advised believers of the Smyrnan epoch and continues to advise Smyrnanbelievers of the present Laodicean epoch, Behold! the Traducer intends to throw (some) out ofyou into a prison, in order that you would be tested, and you will hold oppressive pressureten days. Come to be trustworthy until death, and I will give to you the Wreath of the Life


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(Idou, mellei balein ex humÇn ho diabolos eis phulak‘n, hina peirasth‘te, kai hexete thlipsin h‘mer-Çn deka. Ginou pistos achri thanatou, kai dÇsÇ soi ton stephanon t‘s zÇ‘s - Rev 2:10). As certainthat Jesus had emptied Himself and made Himself of no reputation, it is absolutely mandatory thata believer is one who is detesting his soul in this cosmos and is thus deemed entirely worthy toescape all these things being intended to be coming to be, and to be established from the frontof the Son of man (see Luke 21:36 commentary - page 51).

I lay forth to you, of this night there will be two upon one mattress; the one will be taken by the side and the other will be

left behind.LegÇ humin, taut‘ t‘ nukti esontai duo epi klin‘s

mias, ho heis paral‘phth‘setai kai ho heteros apheth‘setai.Luke 17:34

Jesus had spoken of this moment when He had informed the disciples, The entire completion ofthe age will be in this way: The messengers will be gone out, and they set-off by boundary theharmful (ones) out of the midst of the just (ones), and they throw them into the Furnace ofthe Fire: The lamentation and the grinding of the teeth will be there (HoutÇs estai en t‘ suntel-eia tou aiÇnos. Exeleusontai hoi aggelloi, kai aphoriousi tous pon‘rous ek mesou tÇn dikaiÇn, kai bal-ousin autous eis t‘n kaminon tou puros. Ekei estai ho klauthmos kai ho brugmas tÇn odontÇn - Matt13:49-50). Notice, that the verbs, aphoriousi (they set-off by boundary) and balousin (they throwthem), are both expressed in the present tense. Translators and commentators have converged uponthe word, harmful (from pon‘ron), with definitions of worst depravity; from malicious and evil towicked and mischievous. However, there is no need to define the word with descriptions which areworse than the meaning that it actually bears (that which is adverse and tending to cause injury).

The expression, will be taken by the side (paral‘phth‘setai), is translated from the third personsingular future perfect completed action tense of the verb, paralambanÇ , a compound of para (“bythe side”) and lambanÇ (“to take”); conveying the idea of intimate appropriation (receiving to one-self). The words, will be left behind (apheth‘setai) are translated from the third person singularfuture perfect completed action tense of the verb, aphi‘mi, a compound of apo (“away”) and hi‘mi(“to send”). Dependent upon the context, the word can convey either sending forth (as in Matt13:36, Mark 15:37), leaving behind (as here & in Matt 22:25, Mark 7:8, Luke 11:42), departure(as in Matt 18:12, Mark 1:20, Luke 10:30, John 4:3), permitting (as in Matt 19:14, Mark 5:37,Luke 13:8, John 11:48) or pardon (as in Matt 18:27, Mark 11:25, Luke 17:34). Using the hypo-thetical example of two upon a single mattress, He describes the instantaneous manner by whicheach of the chosen (the just ones) shall be seized and each of the reprobates (the harmful ones)shall be left behind to face the incineration of the cosmos, judgment before the Great WhiteThrone and consignment to everlasting Hell. He mentions, this night, not to suggest that His returnwill be effected at night (for half of the planet will be bathed in daylight), but for the sake of hypo-thesis, only to portray the time during which people normally sleep.

It shall be darkest night, in the sense of spiritual decline, when the vast majority of believers willbe in a state of slumber and only His messengers shall be able to distinguish between the chosenwho are stamped with a signet... upon their foreheads (sphragisÇmen... epi tÇn metÇpÇn autÇn -Rev 7:3) and the reprobates who are distinguished by an etching upon their right hand or upontheir foreheads (charagma epi t‘s cheiros autÇn t‘s dexias, ‘ epi tÇn metÇpÇn autÇn - Rev 13:17).While neither shall be awaken-ed beforehand, the one... taken by the side shall awaken in thedirect presence of Jesus and the other... left behind shall awaken in a worldwide conflagration.


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Two will be to be grinding upon the same (thing); the one will be taken by the side

and the other will be left behind. Two will be in the field; the one will be taken by the

side, and the other will be left behind.Duo esontai al‘thousai epi to auto, h‘ mia para-

l‘phth‘setai, kai h‘ hetera apheth‘setai. Duo esontai en tÇ agrÇ , ho heis paral‘phth‘setai,

kai ho heteros apheth‘setai.Luke 17:35-36

The Apostle Matthew reports Jesus as also saying, At that time two will be in the field; the oneis taken by the side, and the one is left behind. Two are to be grinding in the mill; one is takenby the side and one is left behind (Tote duo esontai en tÇ agrÇ , ho heis paralambanetai, kai hoheis aphietai. Duo al‘thousai en tÇ mulÇni, mia paralambanetai kai mia aphietai - Matt 24:40-41).As He had used the hypothetical example of two upon a single mattress (preceding verse), Jesushere uses the examples of two grinding in the same mill and two laboring in the same field, asexamples of those having the same earthly pursuits and occupations, but different eternal destinies.Concerning the other in each case who will be left behind, Jesus had informed the disciples earlyin His ministry, The Son of man will set off His messengers, and they will collect together outof His Kingdom all the trap-sticks and the (ones) having done the illegality, and they willthrow them into the Furnace of the Fire; the lamentation and the grating of the teeth will bethere (Apostelei ho huios tou anthrÇpou tous aggellous autou, kai sullexousin ek t‘s basileias autoupanta ta skandala kai tous poiountas t‘n anomian, kai balousin autous eis t‘n kaminon tou puros.Ekei estai ho klauthmos kai ho brugmas tÇn odontÇn - Matt 13:41-42). Since all the trap-sticks andthe ones having done the illegality are among those who will be left behind to be collected forfiery justice, believers ought to know what Jesus means by the descriptive terms.

“trap-sticks ”The word, trap-sticks (skandala), derived from the idea of bent sapling snares, is used here to con-note persuasive people who lure and entrap others by means of strong personality and enticingdoctrine. When Jesus scolded Peter with the words, Go to the back of me, Accuser; you are atrap-stick to me, since you are mindful not of the (matters) of the Supreme Deity, but the(matters) of the men (Hupage opisÇ mou, Satana, skandalon mou ei, hoti ou phroneis ta tou Theou,alla ta tÇn anthrÇpÇn - Matt 16:23), He exposed the Apostle’s concern for His life and well beingas a deceptive and alluring attempt to make Him stray from the purpose for which He had enteredthe cosmos. Similarly, the Apostle Paul spoke of those who use rationale which is deceptive andalluring when he warned, I call you by the side, brothers, to closely regard the (ones) havingmade the disunions and the trap-sticks, aside of the instruction which you learned, and devi-ate from them. For the (ones) such are not slaves to our Supreme Authority Jesus Christ, butto the belly of themselves, and through the easy expressions and pleasing expressions theywould cheat-out the hearts of the harmless ones (ParakalÇ de humas, adelphoi, skopein tous tasdichostasias kai ta skandala, para t‘n didach‘n h‘n humeis emathete, poiountas, kai ekklinate ap’autÇn. Hoi gar toioutoi tÇ KuriÇ h‘mÇn I‘sou ChristÇ ou douleusin, alla t‘ heautÇn koilia, kai diat‘s chr‘stologias kai eulogias exapatÇsi tas kardias tÇn akakÇn - Rom 16:17-18). The noun,instruction (didach‘ ), conveys the meaning of both an established doctrine and the content of alecture (Matt 7:28, Mark 12:38, Luke 4:32, Acts 5:28, Rom 6:17, I Cor 14:6, II Tim 4:2, Heb 6:2).The words, they would cheat-out (exapatÇsi), are translated from the third person plural indefinitetense expression of the verb, exapataÇ , a compound of ex (“out”) and apataÇ (“to cheat”); convey-ing the idea of depriving by means of deceit (Rom 7:11, I Cor 3:18, II Cor 11:3, II Thes 2:3).Wherever an abuse of grace surfaces, there is always a trap-stick enthusiastically promoting it.


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“the illegality ”The term, “the illegality” (t‘n anomian), has reference to religious exercise and morality whichis destitute of genuine persuasion and repentance. It will be against religious people, that Jesus willsay, I knew you on no occasion. Withdraw from me, the (ones) working the illegality (Ou-depote egnÇn humas, apochÇreite ap’ emou, hoi ergazomenoi t‘n anomian - Matt 7:23). Referringto the facility by which the legalists condemn others of moral turpitude (imagining themselves toexist in a state of moral rectitude), Jesus advised them, learn what it is, “I determine compas-sion, and not sacrifice”, for I came not to call (ones) of equity, but (ones) of sinfulness intorepentance (mathete ti estin, Eleon thelÇ , kai ou thusian, ou gar ‘lthon kalesai dikaious, all’ kaihamartÇlous eis metanoian - Matt 9:13). Make no mistake about the fact that the effectual call...into repentance is nothing short of a Divine gift (II Tim 2:25). Indeed, the illegality includes thehigh-handed exercise of merciless self-righteousness.

The Apostle Paul differentiated between godless morality and the process of sanctification, whenhe wrote, I lay forth humanly through the feebleness of your flesh, for very much in the man-ner that you stood your parts (as) slaves to the impurity and to the illegality into the illegality,in this way now you will stand beside your parts (as) slaves to the righteousness into sancti-fication (AnthrÇpinon legÇ dia t‘n astheneian t‘s sarkos humÇn, hÇsper gar parest‘sate ta mel‘humÇn doula t‘ akatharsia kai t‘ anomia eis t‘n anomian, houtÇ nun parast‘sate ta mel‘ humÇndoula t‘ dikaiosun‘ eis hagiasmon - Rom 6:19). Indeed, the secret of the illegality is disclosed asa usurping Pharasaic religiosity which masquerades as true persuasion and insidiously supplantssanctification (the workings and maturation of repentance). Indeed, the illegality is the vital fuelof the great apostasy over which the lawless one presides: For the secret of the illegality is activ-ated even now, only the one holding down just now, until he would be coming to be out of themidst. And at that time the lawless one will be disclosed, whom the Supreme Authority willdiminish by the spirit of His mouth, and will render entirely idle by the brilliance of His near-ness (see II Thes 2:6-8 commentary - page 63). The illegality is firmly established wherever peopledefine salvation as rote obedience to rules and regulations.

And having responded to him they lay forth, Where, Ruler? Indeed the (One) said to them, Where the body (is), there the eagles will be

assembled together.Kai apokrithentes legousin autÇ , Pou, Kurie; ho de eipen autois, Hopou to sÇma, ekei sunachth‘sontai

hoi aetoi.Luke 17:37

Translators generally treat Kurios as the nominative case (subject form) and Kurie as the vocativecase (person spoken to) for the title, Lord. However, in the writings of the Apostle John, the titleshave separate meanings. When used in addressing men, the title, Ruler (Kurie), conveys the mean-ing of either a property owner or a man who directs and controls the behavior of others. When usedof the Supreme Deity, it conveys the meaning of “Supreme Potentate” and “One who wields omni-presence, omniscience and omnipotence”. Having heard Jesus speaking of sending His messengersout to take one and leave the other (preceding five verses), there can be no doubt concerning themeaning of the Apostles with such an address. With the question, Where, Ruler?, yet supposingthat such a “killing field” would be localized, they ask concerning a particular geographic location,intending to avoid such a place. As if to clarify the meaning of “the body”, the Apostle Matthewreports Jesus as also answering, For at which place in the case there would be a corpse, therethe eagles will be assembled together (Hopou gar ean ‘ ptÇma, ekei sunachth‘sontai hoi aetoi -Matt 24:28). In the Greek, there is no differentiation between vultures and eagles; both being birdswhich feast upon live prey, as well as carrion.


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Since the meaning of “body” (or “corpse”) can be plainly seen to be one who is spiritually dead,the eagles are ravenous vultures of justice. They descend at present whenever a reprobate dies, asthey certainly shall descend at the final day of the age (both occasions being one and the same,from an eternal perspective). From the Revelation received on the isle of Patmos, the Apostle Johnwould write accordingly, I perceived one messenger standing in the Sun and He called aloud agreat pronouncement, laying forth to all the birdlings, to the ones flying in mid-sky, Come here!And gather together into the dinner of the great Supreme Deity, in order that you would eat fleshof sovereigns, and flesh of commanders, and flesh of forcible ones, and flesh of horses and ofthe ones being sat-down upon them, and flesh of every one; both also of liberated ones and ofslaves, and of small ones and of great ones (see Vultures of Justice - page 93).

Accordingly keep awake, since you fully know not what sort of hour your Supreme

Authority is coming.Gr‘goreite oun, hoti ouk oidate poia hÇra ho Kurios

humÇn erchetai.Matt 24:42

Exhorting all believers (represented here in the Apostles) to maintain vigilance, in consequentresponse (accordingly) to the reality of one being taken and another left (preceding four verses),Jesus reminds them of the fact that they can know only that their seizure is imminent. At thisjuncture of the discourse, Jesus is recorded by the Evangelist Mark also to say, Look! Be sleeplessand pray! For you fully know not at what time the occasion is (Blepete, agrupneite kai proseuch-esthe. Ouk oidate gar pote ho kairos estin - Mark 13:33). Saying, keep awake (be sleepless), Jesusmeans to advise believers to avoid spiritual drowsiness and slumber (see Mark 13:35-36 comment-ary - page 48). Whereas, the title, Supreme Deity (“God”) is emphatic of omnipresence, and thetitle, All-ruling Sovereign (“Almighty”) is emphatic of omnipotence, the title used here, SupremeAuthority (“Lord”), is emphatic of omniscience and bespeaks the infallible application of allknowledge (the continuous exercise of highest wisdom). Such wisdom proceeding from theSupreme Authority Himself dictates that prayer is the surest protection against spiritual sleep. Aslong as a believer regularly meets with the Father in the spiritual sphere, there is uninterruptedstudy and application of His determination (revealed in the Holy Scriptures). With the words, whatsort of hour (what time), Jesus speaks of a specific form and character by which the day of theirseizure and the day of His return shall be defined. He had revealed only that the final day itselfwill be a time of general prosperity and apparent tranquility (see Matt 24:38-39 - page 39). Withthe words, your Supreme Authority is coming (the occasion is), Jesus does not restrict His mean-ing to the final day, but includes the appointed moment when each believer shall depart from thecosmos during the twenty centuries preceding His return.

The last message of Jesus to all believers is contained in His Revelation: Yes! I am comingspeedily (Nai, erchomai tachu - Rev 22:20). The words, Yes! I am coming speedily, are an assev-eration to every believer personally, that He is already in the process of returning for each of themand that His seizure of each of them is imminent (as imminent at the turn of the first century as itis at present). The word, Yes!, translated from Nai, is a strong affirmative exclamatory, conveyingurgency and imminence of no less force for those living in the day of the Apostle John than forthose who shall be living at the final moment of the age. As a symbol in the Revelation, the words,I am coming speedily, are representative of Jesus’ impending seizure of every believer, either atthe moment of biological death (Rev 14:13) or at the moment of His return to the natural realm(Rev 16:15). From the perspective of eternity, both moments are one and the same. The fact ofJesus’ looming return and of the consequent seizure of His people is shown to be the purpose forall events which would occur between the moment of His ascension and the moment of His return.


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Indeed that you know, because if the house ruler perceived what sort of watch the stealer is coming, he would have ever

kept awake, and would not have ever permitted him to penetrate his house.

Ekeino de ginÇskete, hoti ei ‘dei ho oikodespot‘s poia phulak‘ ho klept‘s erchetai, egr‘g‘r‘sen an,

kai ouk an eiase diorug‘nai t‘n oikian autou.Matt 24:43

With the words, indeed that you know, as the basis for exercising vigilant and prudent behavior,Jesus refers to the believer’s awareness of the fact that no one fully knows what sort of hour Heshall return (preceding verse). This particular example of the manner of His return had made suchan impression on the Apostles, that Peter would write, Indeed the day of Supreme Authority willarrive in the manner of a stealer in the night (H‘xei de h‘ h‘mera Kuriou hÇs klept‘s en nukti -II Pet 3:10), and Paul would likewise be inspired to write, Indeed concerning matters of thespaces of time and of the occasions, brothers, you hold not requirement to be written to you, foryou fully know yourselves exactly, that the day of Supreme Authority is coming in this way; inthe manner of a stealer in the night (see I Thes 5:1-2 commentary - page 128). As the house rulerwould not know which of the four watches of the night that his home would be penetrated by thestealer, believers cannot know what sort of hour during the spiritual night of Jesus’ corporealabsence that He would suddenly come for each of them.

The cause of vigilance and prudence instilled within believers thus motivated the Apostle Paul towrite, Indeed you, brothers, are not in darkness, in order that the day would take you down inthe manner of a stealer (see I Thes 5:4 commentary - page 132). Though believers are neithergiven the exact time of their deaths nor the date and hour of Jesus’ return to the cosmos, they arenot so ignorant (in darkness) that they would lose sight of the fact that their seizure will comesuddenly and without notice. Explaining, Every one of you are sons of radiance and sons of day:We are not of night nor of darkness (see I Thes 5:5 commentary - page 133), the Apostle affirmsthe fact that believers are born from above in order to exude the truth and to dwell in knowledge;that they are neither spiritually dead nor ones who propagate ignorance. Accordingly then weshould not fall asleep in the manner also of the remaining (ones), but we should keep awake andwe should keep sober (see I Thes 5:6 commentary - page 134).

In the manner that a man absent from his own country departs from his house, and having given the authoritative privi-lege to his slaves, and to each (one) his work, and had been enjoining to the

portal watcher in order that he would keep awake,

HÇs anthrÇpos apod‘mos apheis t‘n oikian autou, kai dous tois doulois autou t‘n exousian, kai

hekastÇ to ergon autou, kai tÇ thurÇpÇ eneteilato hina gr‘gor‘ ,

Mark 13:34

Jesus here portrays Himself as a man absent from his own country, removing His corporeal pres-ence from the developing spiritual Kingdom on Earth (departs from his house), giving masteryand jurisdiction to all believers (having given authoritative privilege to his slaves), assigningseparate ministries to each (having given... to each one his work) and commanding the one withpastoral care to abide alert and vigilant against any danger that would threaten the household offaith (enjoining to the portal watcher in order that he would keep awake). He thus begins to


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elaborate upon the fact that no one fully knows what sort of hour He shall return and the conse-quent basis for exercising vigilant and prudent behavior (see preceding verse commentary). WhenHis sudden return finds each of them industriously performing their various ministries and bringingcredit to the authoritative privilege given, they would be deemed entirely worthy to escape allthese (things) being intended to be coming to be, and to be established from the front of the Sonof man (see Luke 21:36 commentary - page 51).

accordingly keep awake, for you fully know not at what time the Supreme Authority of

the house is coming, late (in the day), or middle of the night, or sound of the cock, or at dawn, having come out of a sudden He

would not find you having laid down to rest.gr‘goreite oun, ouk oidate gar pote ho Kurios t‘s oikias erchetai, opse, ‘ mesonuktious, ‘ alektoro-

phÇnias, ‘ proi, m‘ elthÇn exaiphn‘s heur‘ humas katheudontas.

Mark 13:35-36

In consequent response (accordingly) to the fact that Jesus is coming to seize each believer at anhour that they suppose not, either at the moment of their deaths or at the day of His return to thecosmos, Jesus completes the thought begun in the verse preceding, with the asseveration that theyshould therefore abide alert and vigilant (keep awake). He is speaking here secondarily of watch-fulness against Satan and his minions and primarily of prudent living and control of the flesh, lesta believer is lulled and made spiritually drowsy by the trap-sticks and those who promote the illeg-ality (see Luke 17:35-36 commentary - page 44). Adding four sorts of occasions during which Hemay return (or they may die), in keeping with the analogy of a stealer in the night (see Matt 24:43commentary - preceding page), Jesus reveals that He shall come out of a sudden and warns againstfinding a believer having laid down to rest.

With regard to the four occasions, He does not speak of the four Roman watches of the night: Bythe term, late in the day, He speaks of seizure occur-ring late in the waning years of a long life,when a believer is prone to be weary of the battle against the old man and to render ineffectualservice. By, middle of the night, He speaks of seizure in the midst of severe trial, when the fleshwould tempt a believer to become despondent or to murmur. By, sound of the cock, He alludesto the seizure during a time of spiritual refresh-ment and after a trial, when the onset of ease wouldtempt the believer to temporarily set-aside all that has been learned. By the term, at dawn, Jesusspeaks of seizure early in a person’s life, when the flesh of a believer is most attracted to theallurements of the cosmos. With the words, having come out of a sudden, Jesus reminds allbelievers (represented in the Apostles) that His seizure of each of them shall be startlingly swift(see Matt 24:42 commentary - page 46). Thus warning against finding believers in a state ofspiritual relaxation towards drowsiness (having laid down to rest), He speaks of their naturalpropensity to lose enthusiasm for the performance of their various ministries and to become lesszealous for bringing credit to the authoritative privilege given (preceding verse).

Jesus is therefore also recorded at this juncture of the discourse by the Evangelist Luke as saying,Hold (the mind) toward to yourselves, (that) not at any time would your hearts be weightedin a hangover and intoxication and distractions of mundane existence, and that day wouldstand unexpected upon you (Prosechete de heautois, m‘pote baruthÇsin humÇn hai kardiai enkraipal‘ kai meth‘ kai merimnais biÇtikais, kai aiphnidios eph’ humas epist‘ h‘ h‘mera ekein‘ -Luke 21:34). Notice, that the various forms of spiritual drowsiness mentioned in this passage(hearts... weighted in a hangover, and intoxication and distractions of mundane existence) havebeen the scourge of believers in all the centuries, but are especially prominent in the Laodicean


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epoch of indifference and materialism and shall be the chief traits seen in the general prosperityand apparent tranquility of the final day of the age (see Luke 17:28-29 commentary - page 40).Nothing is more conducive to spiritual drowsiness than a perva-sive sense of apparent peace andsecurity in an environment of ease and prosperity.

Speaking of the fact that he had not failed to announce all the counsel of the Supreme Deity tothem, the Apostle Paul enjoined the elders of the church at Ephesus, Accordingly hold (the mind)toward to yourselves and to every one of the flock, in whom the Holy Spirit has placed yousuperintendents, to tend the church of the Supreme Deity, which He acquired through Hisown blood (Prosechete oun heautois kai panti tÇ poimniÇ , en hÇ humas to Pneuma to Hagion ethetoepiskopous, poimainein t‘n ekkl‘sian tou Theou, h‘n periepoi‘sato dia tou idiou haimatos - Acts20:28). The words, hold... toward (prosechete), are translated literally from the second personplural present tense of the verb, prosechÇ , a compound of pros (“towards”) and verb, echÇ (“tohold”). With “the mind” being implied, the word conveys the meaning of both “applying the mind”and “paying careful consideration” (Matt 7:15, Luke 12:1, Acts 5:35, I Tim 4:13, Heb 7:13 & IIPet 1:19). By the words, hold the mind toward to yourselves, Jesus therefore enjoins all believersto pay close attention and to carefully inspect themselves for the purpose of eliminating any habitor affection which would cause them to become spiritually drowsy, cautioning, not at any timewould your hearts be weighted in a hangover. The words from which, in a hangover, are trans-lated (en kraipal‘ ), convey the idea of “contending with nausea and headache from drunkennessor debauchery”). Too much of any pleasure which gratifies the senses brings disorder to the body,dullness to the mind and lethargy to the spirit.

Believers are to pay close attention and to carefully inspect themselves against any propensity fortheir hearts to become weighted in... intoxication (especially in this epoch of materialism and in-difference, featuring apparent peace and general security). Alluding to spiritual drowsiness andslumber being the product of excessive pleasure, to excessive pleasure being a regular practice ofthose who are ignorant, the Apostle Paul wrote, For the ones having fallen asleep fall asleep bynight, and the ones being intoxicated drink to intoxication by night (see I Thes 5:7 commentary -page 132). When the Apostle wrote, drink wine not to intoxication (m‘ methuskesthe oinÇ );advising instead to be replete in Spirit (pl‘rousthe en Pneumati - Eph 5:18), he meant for a believ-er to avoid all forms of inebriation caused by excessive gratification of the senses, lest the Spiritbe saddened and extinguished. Well known to all matured believers is the admonition, sadden notthe Holy Spirit of the Supreme Deity, in whom you were stamped with a signet into a day ofredemption (m‘ lupeite to Pneuma to HagiÇn tou Theou, en hÇ esphragisth‘te eis h‘meran apolut-rÇseÇs - Eph 4:30). Although the Spirit will never withdraw His presence from one who is redeem-ed, He may remove enabling power when He is saddened greatly. Such a caveat is contained in theadmonition, Extinguish not the Spirit (To Pneuma m‘ sbennute - I Thes 5:19).

Never before in the history of mankind has there been so much recreation and pleasure available,to intoxicate one who ought to be replete in Spirit. Believers are to pay close attention and tocarefully inspect themselves against any propensity for their hearts to become weighted in...distractions of mundane existence (merimnais biÇtikais). Spiritual drowsiness and slumber,hallmark to the Laodicean Epoch, is also invariably caused by too much attention being paid tosuch things as long-range financial planning, a down payment on a new house and vacations atexpensive resorts. When the Apostle Paul wrote, Mind the (matters) upward, not the (matters)upon the land (Ta anÇ phroneite, m‘ ta epi t‘s g‘s - Col 3:2), he had in mind the proclivity of theflesh to focus attention and energy upon the cares and the activities of the cosmos. At about thesame time, he had written to the Philippians concerning some whose involvement with distractionsof mundane existence had resulted in proving their profession of faith to be false: For many(ones) tread around, of whom I laid forth many times to you, indeed now also sobbing I layforth, the (ones) hateful of the stake of the Christ, of whom the end is ruin, of whom the


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supreme deity is the belly, and the glory is in their shame, the (ones) having minded theearthly matters (Polloi gar peripatousin, hous pollakis elegon humin, nun de kai klaiÇn legÇ , tousechthrous tou staurou tou Christou, hÇn to telos apÇleia, hÇn ho theou h‘ koilias, kai h‘ doxa ent‘ aischun‘ autÇn, hoi ta epigeia phronountes - Phil 3:18-19). Never before in the history of man-kind has there been such proliferation of distractions of mundane existence, such a threat ofspiritual drowsiness to the believer, as in the present day.

To the Thessalonians, Paul had written of two pieces of equipment which protect the true believeragainst spiritual drowsiness and to insure their readiness for seizure at any time: Being of day, weshould keep sober; being (ones) donning a breastplate of persuasion and love, and for a hel-met, confident expectation of deliverance (h‘meras ontes n‘phÇmen, endusamenoi thÇraka pisteÇskai agap‘s, kai perikephalaian, elpida sÇt‘rias - I Thes 5:8). Beginning with constant and earnestprayer to the Father, believers ought desperately to hide behind the persuasion and love of Jesus(raise their breastplate), to conduct themselves as being mindful of confident expectation ofdeliverance (wear their helmet). With the words, not at any time... would that day standunexpected upon you, Jesus indicates spiritual alertness and vigilance as absolutely vital to abeliever’s readiness to be seized (especially in the present epoch of materialism and indifference,featuring apparent peace and general security). The words, would stand... upon (epist‘ ), are trans-lated from the third person singular subjunctive indefinite action tense of the verb, ephist‘mi; acompound of epi (“upon”) and hist‘mi (“to stand”), conveying the idea of being present or com-manding attention (“ looming large” - Luke 2:38, 4:39, 10:40, 20:1, 24:4, Acts 11:11, I Thes 5:3& II Tim 4:2). Jesus would not find such a person having laid down to rest. Nothing ought to bemore important and pressing to a believer than to be deemed entirely worthy to escape all thesethings being intended to be coming to be, and to be established from the front of the Son of man(see Luke 21:36 commentary - next page).

For it is to supervene in the manner of a snare upon all of the (ones) having been

sitting-down upon the face of all of the land.

hÇs pagis gar epeleusetai epi pantas tous kath‘-menous epi prosÇpon pas‘s t‘s g‘s.

Luke 21:35

The day in which the chosen are to be seized shall be the very day in which the reprobates are tobe judged. As certain that such a day shall literally usher the end of the age and that such a dayliterally ushers the end of a person’s life in the cosmos, a person is instantly transported to the dayof Jesus’ return at the moment of death during the twenty centuries preceding. The word, for (gar),refers to the preceding thought, concerning personal introspection for the purpose of eliminatingany habit or affection which would cause spiritual drowsiness. Such measures insure readinessagainst the sudden and surprising visitation. Saying, it is to supervene... upon all of the ones,Jesus speaks of the taking of the chosen and leaving behind of the reprobates as the abrupt end,following the course of life in the cosmos, awaiting all who would ever breathe in a tent of fleshand blood. As certain as the prophetic phrase, “Fear and the pit and the snare... upon thee” isapplied to a universal judgment (Isa 24:17 & Jer 48:43), it will assuredly be the final developmentfor the ones having been sitting-down upon the face of all of the land. With the words, in themanner of a snare, Jesus describes the moment as a sudden constriction of an inescapable noose.

Accordingly be sleepless, in every occasion being (ones) bound (in petition), in order

that you would be deemed entirely worthy to escape all these (things) being intended to be coming to be, and to be established

from the front of the Son of man.


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Agrupneite oun en panti kairÇ deomenoi, hina kataxiÇth‘te ekphugein tauta panta ta mellonta ginesthai, kai stath‘nai emprosthen tou huiou

tou anthrÇpou.Luke 21:36

Referring to the fact that a believer cannot know the exact date and precise hour of His seizure(through that), at this juncture of the discourse, Jesus also advised, come to be (ones) prepared,because (at) the hour you suppose not, the Son of man is coming (Dia touto kai humeis ginesthehetoimoi, hoti h‘ hÇra ou dokeite, ho huios tou anthrÇpou erchetai - Matt 24:44). By the words,come to be ones prepared, He means to be sleepless and in every occasion being ones bound inpetition. Believers who are “being ones prepared” (hetoimoi), are those whose values are conson-ant with an expectation of being seized by Jesus at any moment and whose priorities have beenaccordingly set into order. Such values and consequent priorities are nurtured in spiritual sleepless-ness and in earnest petitions to the Father which repeatedly feature entreaties for acceptability. Theinjunctions, be sleepless (agrupneite) and keep awake (gr‘goreite), are virtually synonymous andconvey the imperative for believers to abide alert and vigilant for impurities festering within them-selves, knowing that not one will see the Supreme Authority, apart from pursuance of peacewith every (one), and the sanctification (Eir‘n‘n diÇkete meta pantÇn, kai ton hagiasmon, houchÇris oudeis opsetai ton Kurion - Heb 12:14).

The injunction, in every occasion being ones bound in petition, calls for believers to be constant-ly imploring the Father for the desire necessary to sustain introspection and the stamina necessaryto endure refining trials. Since believers can make themselves neither obedient nor acceptable,knowing that we are a product of Him, having been fabricated in Christ Jesus upon beneficialdeeds, the ones the Supreme Deity had fitted-up in advance, in order that we would treadaround in them (Autou gar esmen poi‘ma, ktisthentes en ChristÇ I‘sou epi ergois agathois, hoispro‘toimasen ho Theou, hina en autois peripat‘sÇmen - Eph 2:10), they are therefore bidden at alltimes (in every occasion) to prevail upon Him for both desire and stamina to conduct themselvesas ones expecting seizure at any moment. Jesus’ choice of words, being ones bound in petition,rather than “being ones praying” (proseuchomenoi) reveal the fact that He is engendering passionateand heartfelt entreaty within His people. The words, being ones bound (deomenoi), are translatedfrom a conjugation of the verb, deomai, the middle voice of deÇ (“to bind”), conveying the ideaof binding of oneself in petition (Matt 9:38, Luke 5:12, 8:28, 9:40, 10:2, 22:32, Acts 8:34, Rom1:10, II Cor 10:2, Gal 4:12 & I Thes 3:10). Understanding the vital need for all kinds of prayer (toinclude petitioning), the Apostle Paul described those receiving the helmet of the deliverance andthe knife of the Spirit, as being (ones) praying through all (kinds of) prayer and petitioning inevery occasion in Spirit (dia pas‘s proseuch‘s kai de‘seÇs proseuchomenoi en panti kairÇ enPneumati - Eph 6:18), and he advised, Cheer every occasion; pray uninterruptedly (Pantotechairete, adialeiptÇs proseuchesthe - I Thes 5:16).

Since no one, apart from those for whom Jesus shed His blood and upon whom His righteousnessis imputed, can be reckoned to be worthy to escape all these things being intended to be comingto be, avoidance of presumption and a healthy sense of self-distrust will cause the true believer tobe filled with a desperate desire to be deemed entirely worthy. The Apostle Peter had learned pre-cisely what it meant to be deemed entirely deserving to escape every one of these things beingabout to come to be: Concerning the fact that the skies will go by the side in a whir, indeed thearranged order being set on fire will be loosed, and land and the deeds in it will burn-down, hewrote, Accordingly of every one of these being loosed, of what manner is it necessary for you toexist in possession of consecrated behavior and well-reverence, having anticipated and havingstudied the nearness of the day of the Supreme Deity, through which skies being ignited will beloosed, and the arranged order being set on fire is to liquefy? (see II Pet 3:11-12 commentary -page 111).


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With respect to being deemed entirely worthy... to be established from the front of the Sonof man, the Apostle John would later write, And now, infants, abide in Him, in order thatwhenever He would be manifested, we would hold frankness, and we would not be shamedfrom Him in His nearness (Kai nun, teknia, menete en autÇ , hina hotan phanerÇth‘ , echÇmenparrh‘sian, kai m‘ aischunthÇmen ap’ autou en t‘ parousia autou - I John 2:28). The word,frankness (parrh‘sian), carries the combined meaning of “openness and boldness” and is used incontexts of intrepid honesty (Heb 4:16). The words, to be established (stath‘nai), are translatedfrom a conjugation of the verb, st‘sai, which literally means, “to cause to stand” and conveys theidea of constituting permanently. Indeed, abiding in Him is tantamount to being spiritually sleep-less and in every occasion... being ones bound in petition. Jesus appropriately concludes the dis-course with the words, Indeed all which I lay forth to you, I lay forth t o all; Keep awake! (Hade humin legÇ pasi legÇ , Gr‘goreite - Mark 13:37). Although His meaning is seen in the fact thatthe exhortation (Keep awake) given to Peter and James and John and Andrew, who had inquiredupon Him privately (Matt 24:3), is applicable to every one of the Apostles; all the words spokento them in the discourse, to include the final exhortation (Keep awake!), are recorded and directedto all believers of every succeeding century.

THE ANTICHRISTTHE GREAT APOSTASY & THE SON OF RUIN

(II Thes 2:1-12 & Rev 13:11-18)

Indeed we would query you, brothers, on behalf of the nearness of our Supreme

Authority Jesus Christ, and our assembly together upon Him, into the (matter of)

you not to be quickly shaken from the in-tellect; neither to be clamoring, neither through a spirit, nor through an expres-sion, nor through an epistle in the man-ner that (it came) of us, in the manner

that the day of the Christ stands in hand.ErÇtÇmen de humas, adelphoi, huper t‘s parousias tou Kuriou h‘mÇn I‘sou Christou, kai h‘mÇn epi-

sunagÇg‘s ep’ auton, eis to m‘ tacheÇs saleuth‘nai humas apo tou noos, m‘te throeisthai, m‘te dia

pneumatos, m‘te dia logou, m‘te di’ epistol‘s hÇs di’ h‘mÇn, hÇs hoti enest‘ken h‘ h‘mera

tou Christou.tou Kuriou.II Thes 2:1-2

Under the false impression that Jesus had already returned to the natural realm for judgment andthe annihilation of the natural universe, bothered by the fact that they were yet enduring trials ofoppressive pressure and that none of their enemies were suffering His vindicating wrath (1:4-10),the believers of Thessalonica are being assured that certain events must first take place. With thewords, we would query you, brothers, the Apostle Paul informs them that he and his companionswould ask investigative questions concerning the presence of teaching and ideas among themwhich were contrary to what they had been taught. The word, we, has reference to himself and tothe two, Silvanus and Timothy (1:1), who were assisting him at the time in Corinth. The words, wewould query (erÇtÇmen), are translated from the third person plural indefinite tense of the verb,erÇtaÇ (“to interrogate”). With the warmth conveyed by his description of these errant believers,as brothers, such investigative questioning does not suggest the tactics of inquiry used by a tribun-al against criminal offenders, but probes which would cause them to compare the fallacious inform-ation which was inflaming them against the information that he and his Apostolic companions hadimparted to them on previous occasions. Such interrogation would be done in the interests of theproximity of Jesus and the practice of gathering to pay of homage to Him (in behalf of the near-ness of our Supreme Authority Jesus Christ, and our assembly together upon Him).


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By the words, on behalf of the nearness of our Supreme Authority, Paul does not allude to thereturn of Jesus per se, but to the reality that He is ever-present among believers, purifying theirthoughts and behavior through the process of sanctification. As it is in the interests of His abidingpresence (with the expectation of His return), that they observe His Memorial, it is in the interestsof His abiding presence (with the expectation of His return), that they are encouraged to bring allideas into question which undermine the doctrines they have received. The word, nearness (par-ousias) is derived from the present participle of pareimi (“to be near”). In this particular context,Paul uses the word with regard to addressing the peace of their assembly and encouraging doctrineswhich edify. By the words, in behalf of... our assembly together upon Him, Paul does not alludehere to the event of the distant future in which the dead in Christ would be firstly seized and thenwe the ones living, the ones being left around behind, will be seized at the same time togetherwith them in cloudiness into an encounter of the Supreme Authority into the air (see I Thes 4:17commentary - page 123), but to the cherished practice of all believers, not having left behind theassembly of ourselves upon, just as (it is) a tradition to some, but having called by the side,and so much as this rather; to the extent that you look at the day being drawn near (m‘egkataleipontes t‘n episunagÇg‘n heautÇn, kathÇs ethos tisin, alla parakalountes, kai tousoutÇ mal-lon, hosÇ blepete eggizousan t‘n h‘meran - Heb 10:23-25). It is in the interests of Jesus’ abidingpresence (with the expectation of His return), that they nurture the peace of their golden tradition,rather than being shaken from the intellect and clamoring about ideas that undermine their peaceand steer them away from edifying instruction.

The query of which Paul writes, in the interests of the proximity of Jesus and the practice ofgathering to pay of homage to Him, is given both for the purpose of encouraging the Thess-alonians not to allow themselves to become easily and immediately relieved of a sound mind (intothe matter of you not to be quickly shaken from the intellect) and for the purpose of encouragingthem not to be rendered in a state of cacophonous vociferation (into the matter of you not... to beclamoring). Since, the Supreme Deity gave not to us a spirit of timidity, but of ability and loveand a sound mind (Ou gar edÇken h‘min ho Theos pneuma deilias, alla dunameÇs kai agap‘s kaisÇphronismou - II Tim 1:7 ), their strident and raucous outcries served only to indicate that theywere infantile (ones), being (ones) surging and being (ones) carried around by every wind ofthe instruction, in the gambling of the men, in sophistry towards the travesty of the fraudu-lence n‘pioi, kludÇnizomenoi kai peripheromenoi panti anemÇ t‘s didaskalias, en t‘ kubeia tÇnanthrÇpon, en panourgia pros t‘n mathodeian t‘s plan‘s - Eph 4:14). Whereas the actual return ofJesus to the natural realm (the day of the Christ) is calculated to find all true believers in a stateof serene watchfulness, only the reprobates will have reason to panic; to be quickly shaken fromthe intellect and to be clamoring. Instruction which fosters such fear and confusion upon truebelievers can only come by means of either a spirit which is false, an expression which is in erroror an epistle which is forged.

With the words, neither through a spirit, Paul advises against panic resulting from the instructionof a human being with a contrary attitude and agenda. Accordingly, the Apostle John would advise,Loved ones, be not persuaded by every spirit, but put the spirits to proof, if they are out ofthe Supreme Deity, since many spurious prophets have come forth into the cosmos (Agap‘toi,m‘ panti pneumati pisteute, alla dokimazete ta pneumata, ei ek tou Theou estin, hoti polloi pseudo-proph‘tai exel‘luthasin eis ton kosmon - I John 4:1). With the words, nor through an expression,Paul advises against panic resulting from the instruction derived from some saying or oral com-munication alleged to have emanated from the Apostles. The nature of a misquote and resultantmisinformation is such that, from a simple statement made by Jesus to the Apostle Peter concerningwhat John would do (“In the case that I determine him to abide until I am coming, what is thattowards you?”), accordingly this expression went forth into the brothers, that “That discipledies-off not” (Ex‘lthen oun logos houtos eis tous adelphous, hoti Ho math‘t‘s ekeinos oukapothn‘skei. Kai ouk eipen autÇ ho I‘sous, hoti Ouk apothn‘skei, all’ Ean auton thelÇ menein heÇserchomai, Ti pros se - John 21:23).


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With the words, nor through an epistle in the manner that it came of us, Paul advises againstpanic resulting from the instruction of some spurious document purported to have been written bythe Apostles. Although the epistles of Paul were dictated by him and written by his assisting com-panions (such as Silvanus and Timothy), he always wrote the greeting at the end of each with hisown hand. Alluding to that practice (calling it a sign), he wrote, The greeting of Paul by myhand, that which is a sign in every epistle, I write in this way (Ho aspasmos t‘ em‘ cheiri Paul-ou, ho estin s‘meion en pas‘ epistol‘ , houtÇ graphÇ - II Thes 3:17). With the words, in the man-ner that the day of the Christ stands on hand, Paul advises against panic resulting from anyinstruction which maintains that the return of Jesus and the end of the age is already in progress.His actual return at the end of the age will not be announced by means of any human or naturalmethod (see Matt 24:30 commentary - page 28). The words, stands in hand, are translated fromenest‘ken, a third person singular present tense expression of the verb, enist‘mi, a compound of en(“in, throughout”) and hist‘mi (“to establish” or “cause to stand”), conveying the idea of a matter ordevelopment which is impending (Rom 8:38, I Cor 3:22, 7:26, Gal 1:4, II Tim 3:1, Heb 9:9).Comparing such instruction as the spread of gangrene upon a corpse, Paul warned Timothy of oneswho aimed amiss concerning the truth, having laid forth the resurrection to have come to beeven now, and they overturn the persuasion of some (hoitines peri t‘n al‘theian ‘stoch‘san,legontes t‘n anastasin ‘de gegonenai, kai anatrepousi t‘n tinÇn pistin - II Tim 2:18 ).

The Great ApostasyLet not someone cheat you out, not according to a single mode, in the case that the apostasy would not firstly come, and the man of the sin-fulness would be disclosed; the Son of the Ruin.M‘ tis humas exapat‘s‘ kata m‘dena tropon, hoti ean m‘ elth‘ h‘ apostasia prÇton, kai apokaluphth‘ ho

anthrÇpos t‘s hamartias, ho huios t‘s apÇleias.II Thes 2:3

Within the Revelation of Jesus Christ, the church at Smyrna represents the prevalent characteristics of theKingdom on Earth during the early centuries (roughly, from 200 until 500 AD), featuring the gradual

dimin-ishment of fierce governmental persecution which gave way to a great apostasy (I Tim 4:1-3 & IITim 4:1-4). Although the condition of the Kingdom during the Smyrnan epoch had ranged from the coldorthodoxy characterized in the original church of Ephesus to the spirit of compromise which pervaded the

church of Pergamos, such departures from the general complexion were few and restricted to theperiphery of the emerging “Holy Roman Empire”. During this epoch, when the second Dangerous

Animal arose from the decomposition of the Roman Empire and the Pseudo Prophet (the son of the ruin)was revealed, true believers did not apostatize, but tenaciously maintained spiritual purity (Rev 2:8-11).

With the words, Let not someone cheat you out, the Apostle Paul advises the Thessalonian be-lievers against being kept from the truth by those who propagate misleading and fraudulent inform-ation concerning the return of Jesus to the cosmos. The words, let... cheat-out (exapat‘s‘ ), aretranslated from the third person singular subjunctive tense expression of the verb, exapataÇ , acompound of ex (“out”) and the verb, apataÇ (“to cheat”); conveying the idea of depriving bymeans of deceit (Rom 7:11, 16:18, I Cor 3:18, II Cor 11:3). Saying, not according to a singlemode, concerning the variety of forms by which believers can be led astray, the Apostle alludesto the three mentioned (preceding verse). With the words, in the case that the apostasy would notfirstly come, Paul refers to a specific prophecy of a great desertion arising from the words ofJesus; many ones will come upon my name, having laid forth that “I am the Christ”, and willcause many to roam (see Matt 24:4-5 commentary - page 6). The noun, apostasy (apostasia), istranslated from a compound of apo (“from, away”) and stasis (“a standing”- in opposition).


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Whereas apostasion (defection) has reference to a written document certifying innocence andgranting liberty (Matt 19:7, Mark 10:4), the word used here, apostasia (derived from the samecompound), has reference to an activity of abandonment and is therefore translated, apostasy (Acts21:21). A combination of sociological factors during the first three centuries had contributed to theGreat Apostasy which produced the Antichrist (a defection that continues to exist to the presentday and continues to produce the son of the ruin). If professing believers were not capitulating asa result of the hard-ships of persecution, they were being enamored by either the pageantry andpriestcraft of Judaism or the esoteric profundities of Paganism. The Apostasy brought an end topersecution by means of accommodating compromises with both Judaism and Paganism.

When Jesus said, through the illegality to be increased, the love of the many will be growing cold(see Matt 24:12 commentary - page 14), He spoke of the popular doctrines and practices which arespawned by the pseudo prophets who will cause many to roam. Jesus equated the increase ofreligious practice which is devoid of repentance (the illegality) with the chilling of love for thetruth. Such an increase among apostatizing reprobates continues to result in Jehovah’s judiciousdispatch of activity of fraudulence to them, into their persuasion by the falsification, in orderthat every one would be decided, the ones not having been persuaded by the truth, but havingdelighted by the injustice (see II Thes 2:11-12 commentary - page 68). The process of apostasywas (and continues to be) gradual; the result of compromise with Judaism and Paganism. Withreference to the many antichrists already in existence before the Great Apostasy, the Apostle Johnhad written, They went forth out of us, but they were not out of us. For if they were out of us,they would have ever abided with us, but in order that they would be manifested, that all arenot of us (Ex h‘mÇn ex‘lthon, all’ ouk ‘san ex h‘mÇn. Ei gar ‘san ex h‘mÇn, memen‘keisan anmeth’ h‘mÇn, all’ hina phanerÇthÇsin, hoti ouk eisi pantes h‘mÇn - I John 2:19).

Realizing that the easing of persecution was proportionate to the degree of compromise, manyprofessing believers had succumbed. The result was the formation of many “churches” throughoutthe Roman Empire which had become socially acceptable, each acquiescing to the leadership ofthe imperial church at Rome. True believers, however, continued to suffer various forms of persec-ution (if not from overt hostility, then from covert expressions of social ostracism and economicdisinheritance). While many true believers remained in the cities (such as the Novatians and theCathari), others fled to the countryside and to the mountains (such as the Paulicians and theWaldenses). Using the word, Judæan, to symbolize “true believers”, the glorified Christ maintainsthat the apostates are the (ones) being forth of themselves to be Judæans, and they are not, butan assemblage of the Accuser (legontÇn Ioudaious einai heautous, kai ouk eisin, all’ sunagÇg‘tou Satana - Rev 2:9). Under the Emperor Constantine (circa 310 AD), the entire empire wasplaced under the mandate to embrace the result of the Great Apostasy and the System of Antichristhad become fully organized.

The System of Antichristthe different Dangerous Animal formed by the Great Apostasy

And I perceived a different Dangerous Animal ascending out of the land, and he held two horns similar to a pet lamb, and

he spoke in the manner of a fabulous serpent.

Kai eidon allo th‘riou anabainÇn ek t‘s g‘s, kai eiche kerata duo homoia arniÇ , kai elalei

hÇs drakÇn.Rev 13:11


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The Seven Perspectivesinserted between 11:19 & 15:9 of the

Revelation of Jesus ChristBefore the judgment of the final trumpet and the consequent bowl judgments can be fully understood andappreciated, elucidating matters and events are first described, in terms of the history of the natural realm(various accounts, each spanning the past, present and future), being presented from seven perspectives. Theseseven perspectives are presented in the drama of the woman and the Fabulous Serpent (Rev 12:1-17), thesaga of the Original Dangerous Animal (Rev 13:1-10), the System of Antichrist (Rev 13:11-18), the PetLamb and spiritual Israel (Rev 14:1-5), messages from the Throne (Rev 14:6-13), the harvest of judgment(Rev 14:14-20) and the safety of spiritual Israel (Rev 15:1-8). Beginning with the woman and the FabulousSerpent, the Apostle John was thus taken back deep into history and, beginning with the harvest, was broughtforward once again into the future and to the precipice of all the final judgments. With these perspectives setinto the context of the seven epochs (Rev 2 & 3), the cumulative seal and trumpet judgments (Rev 5-10), thescene of eternal decrees (Rev 4), the advent of the New Testament (Rev 10) and the subsequent testimony ofthe Old and New Testament Scriptures combined (Rev 11), a foundation is laid for the comprehension of thethird “woe” and consequent seven bowl judgments.

Having described the second perspective, with the account of the original Dangerous Animal, theApostle John begins here to describe the different Dangerous Animal; the product of the apparentdemise (the stroke of... death) of the original Dangerous Animal. The symbol, I perceived adifferent Dangerous Animal, is representative of the Apostle having visualized and comprehend-ed, by means of the spiritual trance, a predatory system of human government which varies fromthe original predatory system and arises from the natural realm (ascending out of the land). Unlikethe original Dangerous Animal which arose from the affairs of humanity (out of the sea) and wascrafted by the outworkings of human depravity, this different Dangerous Animal arose from thenatural realm (out of the land) and was crafted by human depravity alone.

Whereas the Roman Empire (the original Dangerous Animal) was fashioned from the survivingremains and prominent features of three predecessors, the system of Antichrist (the differentDangerous Animal) was fashioned in the Depthless (Rev 17:8) from the sensual and superstitiousdesires already resident within the existing empire. The symbol, he held two horns similar to apet lamb, is representative of the system of Antichrist (the different Dangerous Animal) harbor-ing and wielding powerful testimonial evidence (held two horns) resembling the atoning sacrificedemanded by Jehovah’s justice (similar to a pet lamb). Although the entity would reconfigure, itis shown here at the outset, not only to be religious in nature, but also to be a counterfeit of thespiritual kingdom maintained by the religious system of faith wrought by Jehovah. It is symbolizedlater in the vision as Babylon the Great, the Mother of Prostitutes (Rev 17:5), being lifted intoprominence by the original Dangerous Animal (Rev 17:7), which insidiously survives through herto take on other forms.

The symbol, he spoke in the manner of a fabulous serpent, is representative of the system ofAntichrist expressing the same ideals and desires as the one who produced the Roman Empire, whonever fully reveals and never completely conceals (symbolized as the Fabulous Serpent - Rev12:3), who persistently reconfigures and transforms himself. Thus, with credibility and authorita-tive might being derived from professed reverence for the unified testimony of the Old and NewTestament Scriptures (two horns), power to manipulate and control is thus seen to transfer fromthe political and secular presence of the original Dangerous Animal to the religious and ecclesiast-ical acumen of this different Dangerous Animal (the system of Antichrist). While projecting theappearance of espousing the religious system of faith, its policies and practices are products of thecustoms and observances that were rampant within the multi-religious Roman Empire. As theoriginal Dangerous Animal fully reconfigures within this different Dangerous Animal, the ecclesi-


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astical aspects crystallize into the entity symbolized as the Great Harlot; being the conglomerateof various religions (Rev 14:8). Although the two entities, Dangerous Animal and Babylon theGreat, are mystically connected and intimately allied throughout much of history, the DangerousAnimal eventually rids himself of her and destroys the “mother” through which the entity had been“reborn” (Rev 17:6)!

And he performs all the authoritative privilege of the foremost Dangerous Animal in the face of him. And he

makes the land and the (ones) having resided in it in order that they will pay

homage to the foremost Dangerous Animal, of whom the stroke of his

death was attended.Kai t‘n exousian tou prÇtou th‘riou pasan poiei enÇpion autou. Kai poiei t‘n g‘n kai

tous katoikountes en aut‘ hina proskun‘sousi to th‘rion to prÇton, hou etherapeuth‘ h‘

pl‘g‘ tou thanatou autou.Rev 13:12

The lengthy symbol, he performs all the authoritative privilege of the foremost DangerousAnimal in the face of him, is representative of the system of Antichrist exerting the entire spec-trum of mastery over human depravity as had been exerted by the Roman Empire, in the presenceof the Roman Empire and under its approving scrutiny. By the symbol, authoritative privilege,representation is made of the mastery over human depravity, being manipulative and regulating.By the symbol, foremost (prÇtou), rather than first (mia) or original (archaios), representation ismade of preeminence and importance; of the fact that the different Dangerous Animal exists toinsure the life of the original Dangerous Animal. The lengthy symbol, he makes the land and theones having resided in it in order that they will pay homage to the foremost Dangerous Ani-mal, is representative of the system of Antichrist manipulating and regulating the natural realm andthose whose concerns are restricted to the matters of the natural realm towards the primary goalof maintaining affectionate gratitude and reverent regard for the character and attributes of theDangerous Animal (Rev 13:4). This was certainly accomplished at the very outset of the systemof Antichrist, in its promotion of loyalty and admiration for the Roman Empire. However, a deeperspiritual meaning is also in view with this particular symbol. An understanding of the internalmeaning of the symbol is elicited from a proper understanding of the external meaning.

Concerning the external meaning of the symbol (he makes the land and the ones having residedin it in order that they pay homage to the foremost Dangerous Animal): Beginning with theEmperor Constantine, there was a period of a few centuries wherein the Roman Empire overlappedthe established system of Antichrist. During those years, the church of apostates at Rome had grad-ually become known as the imperial church and its pastor became recognized by the apostatechurches of the Empire as “Papa” (Pope). The “Papa” and the imperial church, in turn, garneredpraise and support for the Emperor and government. The religious reprobates are thus caused bythe system of Antichrist to render applause and approbation upon what both esteem to be their vitalbenefactor; the Roman Empire. Although the Roman Empire later received its stroke of... death,breaking-up and fragmenting, and the system of Antichrist assumed greater prominence and powerin its wake (emerging as “the Holy Roman Empire” during the Dark Ages), the economic andsociological repercussions and ramifications of the secular institution would continue to impactupon the world and be favorably received until the end of the age (Rev 8:8).


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Concerning the internal meaning of the symbol (he makes the land and the ones having residedin it in order that they pay homage to the foremost Dangerous Animal): The foremost Danger-ous Animal, continuing to exist within the system of Antichrist, would itself become the systemof Antichrist. During the process of that “rebirth”, the religious and ecclesiastical aspects wouldbecome separate and secondary, serving and promoting the system of Antichrist which wouldbecome largely secular and complex. After the Dark Ages, the system of Antichrist had indeedbecome a composition of a concealed and multi-faceted controlling secular arm and a diminishedreligious arm. The original Dangerous Animal thus remains foremost and thus achieves reconfigur-ation. The Fabulous Serpent thus mimics, with human government and religious institutions, whatthe Pet Lamb accomplished with His death and resurrection and consequent expansion of thespiritual Kingdom within the natural realm. Additional meaning is thus given to the symbol, thesnake threw water out of his mouth, in the manner of a river, to the back of the female, in orderthat he would make her river-borne (Rev 12:15).

The symbol, of whom the stroke of his death was attended, is representative of the hideousmanner by which the original and foremost Dangerous Animal insured its survival. The stroke ofhis death, symbolizing the cancerous erosion within the Empire, brought on by a hedonistic mindset of a nation bent upon leisure and sensual gratification, was employed by the Fabulous Serpentin the decline of the original Dangerous Animal and simultaneous re-emergence (“rebirth”) inconfiguration of the original Dangerous Animal (of whom... was attended). Thus, the obsessionsand preoccupations of the population to eat, drink and be merry (Isa 22:13 & Luke 12:19), whichfacilitated its decay and fracture, would hasten its transformation (Rev 3:3). Like a snake sheddingits skin, the Dangerous Animal would thus advance and strengthen through the centuries, neverentirely revealed and never completely concealed.

And he performs great signs, in order that he would make fire to descend out of the sky into the land in the face of the men.

Kai poiei s‘meia megala, hina kai pur poi‘ kata-bainein ek tou ouranou eis t‘n g‘n enÇpion

tÇn anthrÇpÇn.Rev 13:13

The Apostle John refers here to the different Dangerous Animal, into which the declining originalDangerous Animal is transferring and regenerating (preceding verse). The symbol, he performsgreat signs, is representative of the system of Antichrist performing tokens of proof which impactupon the reprobates throughout the age. The tokens of proof and indications wrought by the systemare not miracles or supernatural feats, but creeds and deeds that furnish convincing evidence andcompelling proof in the minds of the reprobates, of Jehovah’s sanction and authorship. By the sym-bol, in order that he would make fire to descend out of the sky, representation is made of creedsand deeds necessary to cause the condemnation of Jehovah (fire) to descend from the spiritualsphere (the sky). The action is not only an outgrowth of the Fabulous Serpent’s fire-like coloration(Rev 12:3), but also a display of employment in the overriding and superintending decrees ofJehovah; to exact judgment not only upon the reprobates among mankind (Rev 9:17), but also tofan the flames of conscience within His own people. The symbol, fire... out of the sky into theland in the face of the men, is representative of con-demnation emanating from the spiritualsphere into the natural realm and into close proximity to every member of the human race, bothchosen and reprobate. The symbol does not depict a spectacular pyrotechnic display, but the judg-ment of condemnation descending upon the consciences of all human beings. The system ofAntichrist thus succeeds in its persuasive deception, symbolized as holding two horns similar toa pet lamb (see verse 11 commentary - page 55).


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The symbolic great signs and the symbolic fire... in the face of the men, although wrought by thesystem of Antichrist for its own ends, are indeed sanctioned by Jehovah. It is with reference to thesystem of Antichrist, that the Apostle Paul had written, of whom the nearness is according toactivity of the Accuser in all ability and signs and wonders of falsehood, and in all delusion ofthe injustice in the ones being obliterated, opposite the love of the truth of which they receivednot into their deliverance (see II Thes 2:9-12 commentary - page 65). The word, injustice(adikias), not only conveys the idea of that which is out of harmony with truth, but is also inclusiveof the ideas of unfairness, inequality, impropriety and fraud (Luke 13:27, John 7:18, Acts 1:18,Rom 1:29, 9:14, I Cor 13:6, II Tim 2:19, Heb 8:12, Jas 3:6, II Pet 2:13). The words, would bedecided (krithÇsi), are translated from the third person plural subjunctive indefinite tense of theverb, krinÇ (“to judicially distinguish”); conveying the idea of applying the full spectrum of justice(examination, condemnation and sentencing). As it was despite abilities and wonders and signs(dunamesi kai terasi kai s‘meiois - Acts 2:22), that Jesus was rejected, it is because of abilities andsigns and wonders of falsehood, that the system of Antichrist is warmly received...

And he causes the (ones) having resided upon the land to roam through the signs all which were given him to perform in the face of the Dangerous Animal, lay-

ing forth to the (ones) residing upon the land to make an image to the Dangerous Animal, he who holds the stroke of the

knife and lived.Kai plana tous katoikountas epi t‘s g‘s dia ta

s‘meia ha edoth‘ autÇ poi‘sai enÇpion tou th‘r-iou, legÇn tois katoikousin epi t‘s g‘s poi‘sai

eikona tÇ th‘riÇ ho echei t‘n pl‘g‘n t‘s machair-as kai ez‘se.Rev 13:14

The symbol, he causes the ones having resided upon the land to roam, is representative of thesystem of Antichrist being the force which moves those whose concerns are restricted to the naturalrealm (the ones having resided upon the land) to be enticed and beguiled with fraud and trickery(Rev 20:3). The words, he causes... to roam (plana), are translated literally from a “passive voice”conjugation of the verb, planaÇ (“to cause to roam”); conveying the idea of enticement to wanderor stray from safety or the truth (Matt 18:12, 22:29, Luke 21:8, John 7:47, I Cor 15:33, Gal 6:7,Heb 3:10 & Jas 1:16). The symbol, through all the signs which were given him to perform inthe face of the Dangerous Animal, is representative of fraud and trickery achieved by the systemof Antichrist, by means of the tokens of proof and authenticating indicators (preceding verse) inthe presence of the original Dangerous Animal and under its scrutiny. With creeds and deedswhich appear to furnish convincing evidence and compelling proof of Jehovah’s sanction andauthorship, the system of Antichrist entices and beguiles the spiritually dead to stray from the truth.Scores of apostates are therefore seen here to be mustered under the banner of the imperial churchwhich is urging them to honor the common benefactor, the original Dangerous Animal (see verse12 commentary - page 57).

The symbol, laying forth to the ones residing upon the land to make an image, is representativeof the set discourse of the system of Antichrist consisting of exhortations to those whose concernsare restricted to the natural realm (ones residing upon the land), to produce an office of supremeauthority within the ecclesiastical system of Antichrist which is a representation of the office ofsupreme authority within the Roman Empire. Indeed, what Cæsar represented to the secular entity(Roman Empire), the Pope represents to the ecclesiastical entity (“Holy Roman Empire”). Cæsarhimself was not one man, but a succession of men. Symbolized also as the Psuedo Prophet (Rev


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16:13), the office of Antichrist would therefore be similarly a succession of rulers, presiding overthe religious arm of the system of Antichrist; powerful for a thousand years, before yielding toprofound diminishment.

The symbol, an image to the Dangerous Animal who holds the stroke of the knife and lived,is representative of the likeness being produced, resembling the seat of power within the Empirewhich would be reconfigured with the material of its collapse (Rev 3:3). The symbol, the strokeof the knife, has reference to the assassination of Julius Cæsar many years before the incarnationof the Expression and His earthly ministry: Although repeatedly stabbed until he died, neither theEmpire nor the succession of emperors had ended with his death. From the very material thatcaused his death (those who assassinated him), the Empire (the original Dangerous Animal)succeeded and Cæsar was preserved. From the very material that brought the collapse of theEmpire upon its own inner decay (the hedonists whose concerns were restricted to the naturalrealm), the Empire would succeed in a variable form (the different Dangerous Animal) and thesuccession of rulers from Rome would be preserved in form of the Papacy.

Thus, over a period of centuries, while the Roman Empire eroded and collapsed, the system ofAntichrist emerged in its place and Antichrist himself was formed. More than thirty years beforethis vision was given, the Holy Spirit had already inspired the Apostle Paul to pinpoint the precisetime that the Antichrist would be revealed: Let not someone cheat you out, not according to asingle mode, in the case that the apostasy would not firstly come, and the man of the sinfulnesswould be disclosed; the Son of the Ruin (see II Thes 2:3 commentary - page 54). Now you fullyknow the one holding down, into the matter of him to be disclosed in the occasion of himself.For the secret of the illegality is activated even now, only the one holding-down just now(Cæsar), until he would be coming to be out of the midst (the Antichrist). And at that time thelawless one will be disclosed, whom the Supreme Authority will diminish by the spirit of Hismouth, and will render entirely idle by the brilliance of His nearness (see II Thes 2:6-8 comment-ary - page 64). The words, let... cheat-out (exapat‘s‘ ), are translated from the third person singu-lar subjunctive tense expression of the verb, exapataÇ , a compound of ex (“out”) and apataÇ (“tocheat”); conveying the idea of depriving by means of deceit (Rom 7:11, 16:18, II Cor 11:3).

The Antichristthe Image of the Dangerous Animal formed by the System of Antichrist

the (one) having been laying outstretched against and having been lifted-over upon all having been laid forth “supreme deity” or “venerated (one)”, so too him to sit-down

into the Shrine of the Supreme Deity in the manner of Supreme Deity, having shown-

off himself that he is a supreme deity.ho antikeimenos kai huperairomenos epi pan lego-menon theon ‘ sebasma, hÇste auton eis ton naon

tou Theou hÇs Theon kathisai, apodeiknunta heauton hoti esti Theos.

II Thes 2:4

With the description, the one having been laying outstretched against (ho antikeimenos), convey-ing the idea of an implacable and imposing adversary, the Apostle Paul defines the term, Anti-christ. With the words, having been lifted-over upon all having been laid forth “supremedeity” or “venerated (one)” , the Apostle does not so much describe what Antichrist thinks of him-self, as he describes the awe and esteem that the apostates would lavish upon him. Regarded as thevicegerent of God who is infallible when he speaks ex cathedra, his communicants reverence him


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as they would Jehovah Himself. To the present day, thousands make pilgrimages to the Vaticanfrom every corner of the planet, just to bow before him and kiss his ring. With the words, so toohim to sit-down into the Shrine of the Supreme Deity in the manner of Supreme Deity, havingshown-off himself that he is a supreme deity, Paul describes the audacity and the extent ofusurpation exercised by Antichrist. He does not describe an actuality (as if Antichrist could everrule from within the spiritual Shrine), but a pompous attitude, showing that he imagines himselfin such a position. In view of the fact that he behaves as if he is Jehovah (having shown-off him-self that he is a supreme deity), he entertains the delusional notion (so too) that his rulership fromthe very Sanctuary of the spiritual Temple is warranted (to sit-down into the Shrine of the Sup-reme Deity). As an idol, Antichrist has always enjoyed the greatest of all veneration. Even in thepresent day, as his imagined splendor and authoritative privilege is being eroded by the brillianceof Jesus’ nearness, what he thinks of himself and what his communicants think of him rivals theadoration and reverence accorded to Mohammed by Muslims.

The Image of the Dangerous Animalalso known as “the Pseudo Prophet ”, “the Antichrist” and “the Son of Ruin”

And it was given to him to give a spirit to the image of the Dangerous Animal, in order that the image of the Danger-

ous Animal would also speak, and would make all who would not ever

pay homage to the image of the Dangerous Animal, in order that they

would be killed-off.Kai edoth‘ autÇ dounai pneuma t‘ eikoni tou th‘riou, hina kai lal‘s‘ h‘ eikÇn tou th‘riou,

kai poi‘s‘ hosoi an m‘ proskun‘sÇsi t‘n eikona tou th‘riou, hina apoktanthÇsi.

Rev 13:15

The symbol, it was given to him to give a spirit to the image of the Dangerous Animal, is repre-sentative of the Roman Empire enabling the system of Antichrist to empower the succession ofecclesiastical rulers (the Antichrist) who would continue after the succession of secular rulers (theCæsar) had ended with the Empire’s collapse. The symbol, a spirit , is representative here of theessence of attributes which had been passed from the Fabulous Serpent to the mouth (the Cæsar)of the original Dangerous Animal (13:2) and subsequently from the original Dangerous Animalto the different Dangerous Animal (from the Roman Empire to the system of Antichrist). Here,the essence of attributes is symbolized as being passed on to Cæsar’s counterpart in the ecclesias-tical configuration. The symbol, in order that the image of the Dangerous Animal would alsospeak, is representative of the same ability of Cæsar to issue pompous bluster and haughty bravadowith force and effectiveness (13:5) being instilled within Antichrist, to utter authoritative edictsand incontrovertible decrees.

Thus, in the manner that Cæsar had ruled the Roman Empire, Antichrist (known also as the PseudoProphet) rules the portion of the system of Antichrist which would remain ecclesiastical and, whenspeaking ex cathedra, would be understood to make infallible proclamations. Both Cæsar and Anti-christ represent a succession of rulers. The very lengthy symbol, in order that the image of theDangerous Animal... would make all who would not pay homage to the image of the Danger-ous Animal, in order that they would be killed-off, is representative of the spirit (the essenceof the Fabulous Serpent’s attributes), which gives Antichrist the ability to command obediencewith speech, also giving him the ability to enforce displays of fearful gratitude and affection(would make... to pay homage to the image) by threat of ostracism and excommunication any-where that disobedience is found within the natural realm (all who would not..., in order that theywould be killed-off). At the outset, this particular symbol represented literal fulfillment.


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As a symbol in the vision, the words, pay homage, do not necessarily represent religious reverencewhich is exercised by his worshipers to this day (those who bow in submission and kiss his ring),but respectful recognition as an ecclesiastical authority and political consultant. Throughout theDark Ages, those who failed to render such recognition were killed-off through either inquisitionor crusade (from rulers of vast kingdoms to impoverished serfs). Antichrist is the product of thesystem of Antichrist (not vice versa), which was originally the product of an apostasy of professingbelievers who were enamored with the government of a crumbling empire. The religious arm ofthe system of Antichrist, which is largely comprised in the present day of its prostitute daughters(Rev 17:5), continues to be the product of apostatized professing believers who are enamored withtheir secular governments and who derive security from their various cultures and societies.

And he makes all, of the small (ones) and of the great (ones), and of the wealthy

(ones) and of the beggars, and of the lib-erated (ones) and of the slaves, in order that he would give to them an etching upon their right hand or upon their

foreheads, and in order that someone would not be enabled to purchase or to

barter, if not the (one) holding the etching or the name of the Dangerous Animal or the number of his name.

Kai poiei pantes, tous mikrous kai tous megalous, kai tous plousious kai tous ptÇchous, kai tous eleutherous kai tous doulous, hina dÇs‘ autois

charagma epi t‘s cheiros autÇn t‘s dexias, ‘ epi tÇn metÇpÇn autÇn, kai hina m‘ tis dun‘tai agora-

sai ‘ pÇ l‘sai, ei m‘ ho echÇn to charagma ‘ to onoma tou th‘riou ‘ ton arithmon tou

onomatos autou.Rev 13:16-17

The Apostle John continues here with the description of the authoritative privilege accorded tothe system of Antichrist (the different Dangerous Animal). The symbol, he makes all... in orderthat he would give to them an etching, is representative of the system of Antichrist producinga social order based on endorsement and adherence to common sentiment (an etching). In the con-text of castigating, ostracizing and excommunicating any who do not render respectful recognitionto the Pseudo Prophet (preceding verse), the system of Antichrist is thus depicted here as demand-ing that a particular feature of common sentiment be shown in the thinking and in the activity ofthose whose natural senses are gratified by the system. The symbol, of the small ones and of thegreat ones, is representative of the entire social spectrum, from those whose lives are esteemedas having least consequence to those who ascend to levels of most respected stature. The symbol,of the wealthy ones and of the beggars, is representative of the complete economic scale, fromthose in possession of independence and means to those wallowing as paupers in a state of absolutemendicancy (Rev 3:17 & 6:15).

The symbol, of the liberated ones and of the slaves, is representative of every station in life, fromthose who are dependent upon no one for their livelihood, but themselves, to those who are abso-lutely dependent upon an institution or another person for their well being. The symbol, an etchingupon their right hand or upon their foreheads, is representative of the distinguishing featurebeing evident in either the extent of a person’s authority and might (Rev 1:16-17 & 5:1), the degreeto which a person desires to contribute to the system of Antichrist (their right hand), or the levelof intensity in which a person’s attitude and outlook is loyal to the system of Antichrist (their fore-heads). Both the messengers of Jehovah and the demons of Satan distinguish between the chosen


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and the reprobates either by what they do (right hand) or by what they think (foreheads). As cer-tain that the chosen are distinguished by thinking and impulses which are dictated by the protectiveimpression made by the royal signet (Rev 7:3 & 9:4), the reprobates are distinguished by thinkingand impulses, efforts and occupations, which are dictated by the etching (Rev 14:9 & 15:2).Clearly, the protective stamp and the damning etching are not marks which can be discerned bynatural eyes, but are symbolic names in which vital information is spiritually written (Rev 2:17),discerned only by spirit beings and evident in the natural realm by what occupies a person’sthoughts and by what propels a person’s activities.

The symbol, in order that someone would not be enabled to purchase or to barter, is represent-ative of the demand of the system of Antichrist for either respectful regard or fervent loyalty beingmanifested in a person’s right and privilege either to acquire property (to purchase) or to conductbusiness (to barter). The demand, which is seen in what a person thinks or in what a person does,is comprehensive of the entire social spectrum, the complete economic scale and every station inlife. The symbol, if not the one holding the etching, is representative of ability to make purchasesand to conduct business with the least resistance (with the greatest “affirmative action”), beinggranted exclusively to those who harbor and wield the common sentiment in either what they thinkor in what they do. The symbol, if not the one holding... the name of the Dangerous Animal ,is representative of ability to make purchases or to conduct business with the least resistance, beinggranted exclusively to those who harbor and wield the authority and cause (the name) of the sys-tem of Antichrist. Thus, an incremental gradation of loyalty is depicted, between those who simplyserve the system and those who actively promote the system.

The symbol, if not the one holding... the number of his name, is representative of ability to makepurchases and to conduct business being virtually carte blanche for those who harbor and wieldthe totality of its authority and cause, who harbor the extent of defiance and the limits of lust forpleasure and wealth inherent to the system of Antichrist (see verse following commentary). Thus,the hierarchy of facility and industry within the system of Antichrist, the incremental gradation ofloyalty, ascends from those who actively promote the system to the third and highest level (of thosewho regulate and enforce the system). Although the Roman Empire did indeed collapse severalhundred years after this vision was given to the Apostle John, its form of government, economicpolicies and social institutions are seen in varying degrees within every nation on the planet: Thesuccess of each major nation since has been commensurate with how closely it approximated theRoman Empire. Every heresy spawned by the system of Antichrist is seen in every denominationand cult which professes belief in Jesus and love of the truth (17:5). Some of its heresies have aprofound economic impact, such as Xmas and Easter. Indeed, the impact reverberates in all races,cultures and languages.

The Number of the Dangerous Animal - O>ùO>ùO>ùO>ùIn this spot is the wisdom: The (one) holding the intellect must use pebbles to enum-

erate the number of the Dangerous Animal, for it is a number of a man, and his number is six hundred sixty-six (chi,

xsi, stigma).HÇde h‘ sophia estin, ho echÇn ton noun ps‘phis-

atÇ ton arithmon tou th‘riou, arithmos gar anthrÇpou esti, kai arithmos autou OOOO>ù>ù>ù>ù.

Rev 13:18


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Having mentioned the supremacy recognized in certain individuals within the system of Antichristholding... the number of his name (preceding verse), attention is focused here upon the numberof the system itself. The symbol, in this spot is the wisdom, is representative of the appliedaccumulation of knowledge and understanding being discovered in a believer’s experience withthe ubiquitous effects of the Dangerous Animal in all its configurations. Although the meaning ofthe word, wisdom, itself conveys “the ability to use sense and judgment to arrive at an intelligentconclusion”, the symbolic representation is derived from the word’s connection in Holy Scripturewith the intellect of the Christ and from prayer of the Apostle Paul, that true believers be given aspirit of wisdom and disclosure (pneuma sophias kai apokalupheÇs - Eph 1:17) in the recognitionof Jesus Christ. Knowledge to be accumulated in the descriptions of both the original and differentDangerous Animals is highlighted by expressions of defiance, willful ignorance, sensual pleasureand love of money.

The symbol, the one holding the intellect must use pebbles to enumerate, is representative ofa true believer harboring and wielding comprehension of Scriptures, as the means of meticulousconsideration for the purpose of discovery. The word, intellect (nous), was used by the EvangelistLuke in his description of the miraculous manner in which the resurrected Christ had thoroughlyopened the minds of the Apostles, with regard to their comprehension of the Old Testament Scrip-tures (Luke 24:45). The word was also used by the Apostle Paul in his description of the surpassingpeace imparted by the glorified Christ (Phil 4:7). The word therefore means much more than asimple capacity for knowledge, being a symbol which represents comprehension of the Scriptures.The Apostle John is here directing his words exclusively to those in possession of Scripturecomprehension given by Jesus Christ.

The curious term, must use pebbles to enumerate (ps‘phi-satÇ ), is used in only one otheroccasion in Scripture; with regard to ascertaining the expense of following Jesus (Luke 14:28).Rather than indicating little more than a process of mathematical calculation, using eitherprostithemi (“to add”), arithmeÇ (“to count”) or sunairÇ (“to compute”), the word, ps‘phisatÇ ,conveys the sense of meticulous consideration for the purpose of discovery. He who is inpossession of Scripture comprehension given by Jesus Christ must use meticulous considerationfor the purpose of discovery, with regard to the number of the Dangerous Animal. Upon carefulreading of the entire passage, the believer will see neither reference nor mention of a “name”: Theintellectual believer is not tasked to “count the number of the Beast’s name”! Upon careful readingof the preceding passage, the believer will see no such link between the etching (the so-called“mark”) and the name of the Antichrist (the Pseudo Prophet’s cause and purpose).

The Number - Chi Xi Stigma (O>ùO>ùO>ùO>ù )The number of the Dangerous Animal is symbolic of the totality of the system of Antichrist. Sincethe symbol, number, is itself representative of totality (Luke 22:3, Acts 4:4, Rom 9:27), he whois in possession of God-given Scripture comprehension will employ meticulous consideration forthe purpose of discovering the totality of the system of Antichrist. The symbol, for it is a numberof a man, is representative of a manner of reckoning which yields the totality of human dimension(of a man). Since the totality of the system of Antichrist is composed of the defiance, willful ignor-ance, sensual lusts and love of money, which is rooted in every policy, doctrine and custom tocome forth from its bowels, it is thus the totality of human dimension. Since the system of Anti-christ has contaminated and permeated all levels of human endeavor in every race, culture and lan-guage, it is thus given the symbolic designation of Chi Xi Stigma (six hundred sixty-six).


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The symbol, Chi Xi Stigma (O>ù.), is derived from the Greek numbering system: Like Latin andHebrew, the letters of the Greek alphabet have numerical equivalents. While Chi (O ) is the numer-ical equivalent of six hundred, Xi (> ) is the numerical equivalent of sixty and the now obsoleteStigma (ù ) is the numerical equivalent of six. The number, six, itself symbolizes the imperfectionof man. As a giant who stood six cubits and a span, with the head of his spear weighing six hun-dred shekels of iron (I Sam 17:4 & 7), symbolizes not only the imperfection of man, but alsoman’s defiance and willful ignorance, the giant’s son, who had six fingers on each hand and sixtoes on each foot (II Sam 21:20), symbolizes the replication and multiplication of defiance andwillful ignorance with each generation. It is neither a matter of mere coincidence that the weightof gold which came to King Solomon in one year was six hundred, sixty-six talents (I Kings10:14 & II Chron 9:13) nor a simple matter of misfortune and misdemeanor that the wisest manon Earth should become one of the worst pleasure-seeking idolaters ever (I Kings 11:1-8)?

The Scriptures thus associate a single six with man and his imperfection, two sixes (or sixty-six)with heightened defiance and willful ignorance and three sixes (or six hundred sixty-six) withhighest wisdom succumbing to the lowest foolishness, inherent to idolatry and insatiable lusts forsensual pleasure and wealth. Chi Xi Stigma is therefore representative, not only of the extent ofman’s defiance and willful ignorance towards Jehovah and His people, but also of the capacity ofman’s lust to gratify the natural senses and to fill his treasury with excessive wealth. Nay, Chi XiStigma is the symbolic emblem of the totality of man’s depravity, the extent of defiance and thelimit of lusts for pleasure and wealth.

Exercise not memory that, being yet to-wards you, I laid forth these (matters)

to you? Ou mn‘moneuete hoti eti Çn pros humas tauta

elegon humin;II Thes 2:5

The Apostle Paul here alludes to specific details, given in private conversation, which cannot bementioned in a scroll which is subject to be read by untrustworthy members of the world-at-large.At the time it was written (51 AD), any idea which was contrary to the notion that the RomanEmpire would never deteriorate and that Cæsar would never lose power, was interpreted as an actof insurrection and was tantamount to treason. Wisdom dictated that the Apostle should thereforewithhold the identity (Cæsar) of the one holding down. The statement is inserted at this particularplace in the scroll, since it pertains to what the Apostle intends to present obliquely, calling atten-tion to the previous conversation, in order for the Thessalonian believers to “fill-in the blanks”.With the appeal thus made to memory, Paul means to assure them that Jesus would not return tothe cosmos for as long as Cæsar was ruling.

And now you fully know the (one) hold-ing down, into the (matter of) him to be disclosed in the occasion of himself. For

the secret of the illegality is activated even now, only the (one) holding-down

just now, until he would be coming to be out of the midst. And at that time the

lawless (one) will be disclosed, whom the Supreme Authority will diminish by the

spirit of His mouth, and will render entirely idle by the brilliance of

His nearness.


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Kai nun to katechÇn oidate, eis to apokaluphth‘n-ai auton en tÇ heautou kairÇ . To gar must‘rion ‘d‘ energeitai t‘s anomias, monon ho katechÇn arti, h‘os ek mesou gen‘tai. Kai tote apokaluph-

th‘setai ho anomos, hon ho Kurios anelÇsei tÇ pneumati tou stomatos autou, kai katarg‘sei

t‘ epiphaneia t‘s parousias autou.II Thes 2:6-8

Having appealed to their memory of a previous conversation (preceding verse), the Apostle Paulassures the believers of Thessalonica that they are entirely aware (now you fully know) that theexistence of Cæsar hinders (the one holding down) the fullest expression of the Great Apostasyand the subsequent revelation of Antichrist. With the words, into the matter of him to be disclos-ed in the occasion of himself, the Apostle furnishes the reason for the continued existence ofCæsar. In Greek idiom, the word, into (eis), conveys the literally translated value, “for the purposeof”. The words, in the occasion of himself, are therefore not entirely mistranslated, “in his owntime”. The occasion of himself (the season for Antichrist’s disclosure) dictated that Cæsar wouldcontinue to rule for nearly 300 years additional, from the year that this epistle had been written.With the words, for the secret of the illegality is activated even now, Paul furnishes proof thatthe occasion would certainly occur. Jesus had promised that love of truth would be proportionateto the illegality to be increased (see Matt 24:12 commentary - page 14). The words, is activated(energeitai), are translated from the third person singular passive indicative action tense of the verb,energeÇ (whence the English “energy”), conveying the meaning of producing an effect, causingto be operative (Mark 6:14, Rom 7:5, I Cor 12:6, II Cor 1:6, Gal 2:8, 5:6 Eph 1:11, 3:20, Phil 2:13,Col 1:9, I Thes 2:13 & Jas 5:16).

The secret of the illegality is the ultimate goal of graceless and spiritless religion, to subjugatereligious people under rules and regulations and to perpetuate itself through life-long indoctrinationof communicants to superstitious precepts. Indeed, the illegality is the vital fuel of the greatapostasy over which the lawless one presides and is firmly established wherever people definesalvation as rote obedience to rules and regulations. With the words, only the (one) holding downjust now, until he would be coming to be out of the midst, Paul describes the single matter (thesuccession of rulers called “Cæsar”) which hinders the onset of the succession of rulers called“Antichrist”. With the words, at that time, Paul speaks of the demise of the present form ofgovernment, over which Cæsar presides and the consequent occasion of Antichrist, when thelawless one will be disclosed. Rising out of the midst of the Great Apostasy, the lawless onewould be fully equipped to preside over the illegality and submerge the civilized world into a bleakthousand year period of ignorance (known as the Dark Ages). By the words, whom the SupremeAuthority will diminish by the spirit of His mouth , Paul indicates that the destruction ofAntichrist will not be immediate, but shall be a gradual process of erosion and debilitation bymeans of the influence of all which Jesus had ever taught (the spirit of His mouth). Jesus is herecalled “the Supreme Authority”, to accentuate His omniscience and His exquisite application ofperfect knowledge.

With the words, will render entirely idle by the brilliance of His nearness, Paul assures theThessalonian believers that Jesus will ultimately cause the Antichrist to be inconsequential andsmoldering in a ruin of ineffectual stagnation. The words, will render entirely idle (katarg‘sei),are translated from the second person singular future tense expression of the verb, katargeÇ , acompound of kata (an intensive) and the intransitive argeÇ (“to be idle”); conveying the idea ofpermanently rendering inactive and ineffective (Rom 4:14, I Cor 1:28, 15:24, II Cor 3:7, Gal 3:17,Eph 2:15, I Ti 1:10, Heb 2:14). The word, brilliance (epiphaneia), is translated from a compoundof epi (“upon”) and phainÇ (“to shine”), conveying the idea of radiant and vivid brightness whichunveils the Darling of Heaven (I Tim 6:14, II Tim 1:10, 4:1, Titus 2:13). Indeed, what brilliance

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(epiphaneia) is to Jesus’ nearness (parousias), the radiance (phÇtos) is to the light (to phÇs - John1:8). During the Renaissance (and the spiritual Philadelphia epoch), Anti-christ was dealt blowsfrom which he will never recover. In the present day, his presence represents little more than thebark of a toothless dog on a leash. Far from being a figure of the future, Anti-christ is largely a relicof the past, but the system of Antichrist and the illegality which spawned him remains a formidableforce of the Adversary.

of whom the nearness is according to activity of the Accuser in all abilities and signs and wonders of falsehood, and in all delusion of the injustice in the (ones) being obliterated, opposite the love of the truth

of which they received not into their deliverance.

hou estin h‘ parousia kat’ energein tou Satana en pas‘ dunamei kai s‘meiois kai terasi pseudous, kai

en pas‘ apat‘ t‘s adikias en tois apollumenois, anth’ hÇn t‘n agap‘n t‘s al‘theias ouk edexanto eis

to sÇth‘nai autous.II Thes 2:9-10

With the words, of whom the nearness is according to activity of the Accuser in all abilitiesand signs and wonders of falsehood, Paul speaks of the essential character of the presence ofAntichrist being the embodiment of the Devil; with manifestations of effectual might (abilities),compelling token indications (signs) and deceitful augury (wonders of falsehood). Indeed, he isa force which moves those whose concerns are restricted to the natural realm to be enticed andbeguiled with fraud and trickery (he causes the ones having resided upon the land to roam), bymeans of the tokens of proof and authenticating indicators (through all the signs which were givenhim to perform in the face of the Dangerous Animal - see Rev 13:14 commentary - page 59).When Jesus warned, they will give great signs and omens (see Matt 24:24 commentary - page 23),He did not indicate that either Antichrist or the pseudo prophets would perform miraculous feats,but that they would furnish persuasive indications and augury. Although many of Jesus’ signs(s‘meia) were certainly miracles, signs themselves were token indications of authority (proof ofservice to Jehovah). In the mode (tropon) that the Egyptian magicians stood against Moses, usingclever fraud and diabolic trickery, in this way these also stand against the truth, being men ofthoroughly withered intellect, reprobates concerning the persuasion (houtÇ kai houtoi anthist-antai t‘ al‘theia, anthrÇpoi katephtharmenoi ton noun, adokimoi peri t‘n pistin - II Tim 3:8 ).

With the words, of whom the nearness is according to activity of the Accuser... in all delusionof the injustice in the ones being obliterated, continuing to speak of the essential character ofthe presence of Antichrist being the embodiment of the Devil; Paul here calls attention to the mani-festation in all types of erroneous beliefs being harbored within the reprobates. The Apostle hadtherefore informed the believers at Corinth, Indeed if our Good Message is also having beencovered, it is having been covered in the (ones) being obliterated, in whom the supreme deityof this age has blinded the perceptions of the untrustworthy (ones), into (for the purpose of)the illumination of the Good Message of the glory of the Christ, He who is image of theSupreme Deity, not to beam to them (Ei de kai esti kekalummenon to euaggelion h‘mÇn, en toisapollumenois esti kekalummenon, en hois ho theos tou aiÇnos toutou etuphlÇse ta no‘mata tÇnapistÇn, eis to m‘ augusai autois ton phÇtismon tou euaggeliou t‘s dox‘s tou Christou, hos estineikÇn tou Theou - II Cor 4:3-4 ). Paul is writing here concerning the fact that Antichrist wouldauthor a wide range of damning doctrines and policies. The word, injustice (adikias), not only con-veys the idea of that which is out of harmony with truth, but is also inclusive of the ideas ofunfairness, inequality, impropriety and fraud (Luke 13:27, John 7:18, Acts 1:18, Rom 1:29, 2:8,3:5, 6:13, 9:14, I Cor 13:6, II Tim 2:19, Heb 8:12, Jas 3:6, II Pet 2:13, I John 1:9, 5:17).


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The term, the injustice, therefore relates here neither to an isolated deed nor to a particular tenetof dogma nor to a single practice, but refers broadly to any teaching or practice which is not inaccord with truth just as it is in Jesus (kathÇs estin al‘theia en tÇ I‘sou - Eph 4:21). Since suchteachings and practices spawn beliefs which are not in accord with reality, Paul affixes the label,delusion upon them. Whereas the injustice refers to the entire spectrum of falsehood, the illegalityrefers to particular injustices which promote superstition and deeds of penance in the place ofpersuasion and repent-ance (see “the illegality” - page 14). The words, ones being obliterated(apollumenois), are trans-lated from a conjugation of the verb, apollumi, a compound of apo (“off,away”) and ollumi (“to destroy”); conveying a strengthened form of ollumi (Matt 10:39, Mark 12:9,Luke 19:47, John 10:10, Rom 8:13, Heb 1:11, James 1:11, I Pet 1:7, Jude :5).

The words are thus expressed concerning reprobates, in contrast to the words expressed concerningthe chosen: Indeed we owe to express gratitude to the Supreme Deity at every occasion con-cerning you, brothers having been loved under the Supreme Authority, since the SupremeDeity took you for Himself from origin into deliverance by sanctification in Spirit and per-suasion in truth (H‘meis de opheilomen eucharistein tÇ TheÇ pantote peri humÇn, adelphoi ‘gap‘-menoi hupo Kuriou, hoti heileto humas ho Theos ap’ arch‘s eis sÇt‘rian en hagiasmÇ Pneumatoskai pistei al‘theias - II Thes 2:13). With the words, opposite the love of the truth of which theyreceived not into their deliverance, Paul speaks of justice which is reciprocal to the resistantnature of reprobates. The words, opposite... of which, are translated from anth’ hÇn, conveyingthe idea; “ in requital for the fact that...”. The words, the truth , have reference to vital persuasionand repentance into (for the purpose of) their deliverance. The word, truth , is so stated, as oppos-ed to all abilities and signs and wonders of falsehood manifested by Antichrist, to which repro-bates are attracted instead, and as opposed to all delusion of the injustice manifested by Antichrist,that reprobates love instead. All heresies being taught and practiced by the prostitute daughters ofthe Great Harlot are traced to Antichrist (from the popular god of imagination who loves everybodyon Earth and the myth of “free will” to the observance of Xmas and the notion of a “ChristianSabbath”).

And through that the Supreme Deity will dispatch activity of fraudulence to them, into their persuasion by the falsification, in order that every (one) would be decided, the (ones) not hav-ing been persuaded by the truth, but

having delighted by the injustice.Kai dia touto pempsei autois ho Theos energein plan‘s, eis to pisteusai autous tÇ pseudei, hina krithÇsi pantes, hoi m‘ pisteusantes t‘ al‘theia,

all’ eudok‘santes t‘ adikia.II Thes 2:11-12

The words, through that (dia touto), have reference to the attraction of reprobates to all abilitiesand signs and omens of falsehood and to the love they possess for all delusion of the injustice(preceding verse). After the ancient Israelites had continuously carped about the manna and clam-ored for meat instead, Jehovah brought an inundation of quails from the Mediterranean Sea bymeans of a strong wind and the meat was yet in their teeth, sooner than to chew (it), and Sup-reme Authority was provoked to hard-breathing passion into the people, and Supreme Auth-ority struck the people vehemently with a great blow (ta krea eti ‘n en tois odousin autÇn prin‘ekleipein, kai Kurios ethumÇth‘ eis ton laon, kai epataxe Kurios ton laon pl‘g‘n megal‘n sphodra.Num 11:33 LXX ). Since falsehood is what delights the apostates, the Apostle Paul assures thebelievers of Thessalonica that the Supreme Deity will dispatch activity of fraudulence to them,for the sake of bringing the full spectrum of justice to bear upon all of them (in order that everyone would be decided). By the words, activity of fraudulence (energeian plan‘s), the Apostlemeans “the power to compound duplicity and deceit”.


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Indeed, the spirit of the fraudulence (to pneuma t‘s plan‘s - I John 4:6), is the quail’s meat forthe ones not having been persuaded by the truth, but having delighted by the injustice. Thewords, would be decided (krithÇsi), are translated from the third person plural subjunctive indefin-ite tense of the verb, krinÇ (“to judicially distinguish”); conveying the idea of applying the fullspectrum of justice (examination, condemnation and sentencing). By the words, into their persua-sion by the falsification (eis to pisteusai autous tÇ pseudei), Paul indicates the fact that the com-pounded fraudulence is sent “for the purpose of causing them to trust in lies”. Such belief repre-sents the meat... in their teeth, as certain that the fullest extent of justice to be exacted upon themis representative of great blow by which Jehovah had vehemently struck the faithless ancientIsraelites. Indeed, just as they approved not to hold the Supreme Deity in recognition, the Sup-reme Deity gave them aside into an unapproved intellect, to perform the (deeds) not approp-riate (kathÇs ouk edokimasan ton Theon echein en epignÇses, paredÇken autous ho Theos eisadokimon noun, poiein ta m‘ kath‘konta - Rom 1:28).

“ THE GREAT TRIBULATION”THE PROCESS OF SANCTIFICATION IN THE COSMOS

(Rev 7:9-17)

Since the great oppressive pressure is symbolic of an essential experience and conveys a crucial doctrine,we are behooved to place the term (the symbol) in the context whence it comes. Whereas the symbol

portrays the experience of all who are called out of the natural realm and given persuasion, it bears strictlyspiritual resemblance to the prophecy of Jesus concerning the destruction of the nation of Israel: For at

that time will be great oppressive pressure such as not has come to be from origin of the cosmos untilthe present, no, neither to ever come to be (see Matt 24:21 commentary - page 20).

With these (matters) I perceived, and be-hold! A huge throng, which to enumer-ate it, not one had been enabled; out of

all races and clans and peoples and languages, having stood in the face of the Throne and in the face of the Pet Lamb, being in white robes thrown

around (themselves), and palm-trees in their hands,

Meta tauta eidon, kai idou, ochlos polus, hon arithm‘sai auton, oudeis ‘dunato, ek pantos ethnous kai phulÇn kai laÇn kai glÇssÇn, hes-

tÇtes enÇpion tou thronou kai enÇpion tou arniou, peribebl‘menous stolas leukas, kai phoinikes en

tais cheirsin autÇn,Rev 7:9

The symbol, with these matters (meta tauta), is representative of visualization and comprehension(of a huge throng) in light of the stamping of the 144 thousand with the royal signet (verses 2-8).The word, meta, meaning “with” or “accompanying”, is used with relations of participation orproximity and with relations of transfer or sequence. The word, tauta, means “these”; the pluralof houtos (“this”). It was accompanying the symbolic descriptions of the protective sealing ofspiritual Israel that the Apostle John perceived what he now describes. Throughout the vision, theword, perceived, is symbolic of visualization and comprehension; of the impressions received bymeans of spiritual trance . The word from which it is translated (eidon) is often rendered elsewherein the New Testament Scriptures as know (such as Matt 22:16, Mark 4:13, Luke 13:25, John 7:15& Rom 8:27). Within the Revelation, eidon is rendered variously by the KJV as either saw (6:2),beheld (6:5) or looked (6:8). The word means “to see”, only in the sense of perception and recog-


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nition; corresponding more accurately to the English, “know”. Since “seeing”, in terms of naturalsight is not meant here, words such as blepÇ (“to look”) and optomai (“to gaze”) are not employedby the Apostle. Accompanying the symbolic descriptions of the sealing of the total election ofgrace, John visualized and comprehended by means of spiritual trance, a huge throng, which toenumerate it, not one was able.

The symbol, behold! (idou), is representative of an urgent call for attention to an extraordinarymatter or development. The symbol, a huge throng, represents the visualization of a number thatJohn had only heard (Rev 7:4). The sight of the twelve mystical clans altogether, in terms of theirsize and of their glorified virtue, thus warrants the use of the symbol, behold!. The visualizationof the 144 thousand (the huge throng) is therefore itself representative of the stupendous dimen-sions and of the awesome glorification of the total election of grace; the fulfilled Kingdom of thetrue spiritual Israel. The symbol is used only twice more in the vision (19:1 & 6); on both occas-ions (as here), with the utterance of authoritative declarations of age-long impact (of great pro-nouncements). The symbol, which to enumerate it, not one had been enabled, is representativeof dimensional magnitude which defies human calculation, an exponential multiplication of pardonby the blood of the Pet Lamb (an exhibition of grace) which exceeds human understanding.

The symbol, out of all the races and clans and peoples and languages, is representative of theuniversal scope of the racial and cultural diversity from which each one in the huge throng ofbillions were chosen. The symbol at once enhances the meaning of the Apostle Paul, when hewrote, children not of the flesh (not of national Israel), these (are) children of the SupremeDeity; but the children of the promise are reckoned into a seed (ou ta tekna t‘s sarkos, tautatekna tou Theou, alla ta tekna t‘s epaggelias logizetai eis sperma - Rom 9:8). The children of thepromise, who compose the huge throng of spiritual Israel, are extracted from out of all the racesof mankind, out of all the various communities and societies (out of all... clans), out of all thenations and governments (out of all... peoples) and out of all the various cultures (out of all... lan-guages). Indeed, the children of the promise are extracted from the sons of the disbelief, inwhom also we all behaved at some time in the strong yearnings of our flesh, having done thedetermination of the flesh and of the deep thoughts (tois huios t‘s apeitheias, en hois kai h‘meispantes anestraph‘men pote en tais epithumiais t‘s sarkos h‘mÇn - Eph 2:2-3).

The symbol, all the races and clans and peoples and languages, whence the chosen are calledand separated, itself is used in varying forms elsewhere in the vision. The symbol is used in thedescription of those to whom the Old and New Testament Scriptures are sent for the purpose ofextracting the chosen (10:11), of those who would view the demise of Scriptural testimony aswould a hunter over the remains of a slain dangerous predator (11:9), of those over whom theFabulous Serpent delegates mastery and privilege (13:7) and of those contaminated by the GreatHarlot (17:15). As certain that the number, five, is symbolic of judgment, all the races and clansand peoples and languages, from whom the chosen are delivered, represent the vast throng of thedead ones upon whom eternal doom is formally pronounced at the great white tribunal (20:12).

The symbol, having stood in the face of the Throne, is representative of the glorified childrenof the promise being established for exclusive employment in the service of eternal rulership. Thesymbol, having stood... in the face of the Pet Lamb, is representative of displaying submissionand obeisance as slaves to the Pet Lamb (5:8). This is a symbolic depiction of those who are con-secrated, transformed and glorified, taken from those who are depraved, rebellious and condemned;submitting every thought, word and deed to the pleasure of Jesus Christ. The symbol, being inwhite robes thrown around themselves, is representative of the ultimate and glorified fulfillmentin the spiritual sphere of that which is imputed while in the natural realm, the full realization of thepledge of their inheritance (arrhabÇn t‘s kl‘ronomias - Eph 1:14) for which they were stamped(with a signet) by the Spirit of the promise, the Holy One (esphragisth‘te tÇ Pneumati t‘s epag-


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gelias tÇ HagiÇ - Eph 1:13). The symbol, palm-trees (phoinikes) in their hands, is representativeof the produce of sanctification being in the power of these who have been sealed and glorified.As Elim was a prophetic portrayal of spiritual Israel, energized by the Holy Spirit (twelve wellsof water), nourishing its inhabitants (seventy palm trees), the redeemed of the Pet Lamb aresymbolized here to wield the fruit of nourishment extracted from their sealed existence within thetwelve mystical clans (Ex 15:27 & Num 33:9). The evergreen and stately date palm, symbolic ofa believer’s perseverance within the fulfilled Kingdom in the natural realm, is depicted to be in thebelievers’ power (in their hands) in the spiritual sphere. It represents the maturation and fruitionof the beneficial work having been completed upon in a believer by Jesus Christ (Phil 1:6).

and having called aloud a great pro-nouncement, having laid forth, The deliv-erance to our Supreme Deity, to the (One)

having been sitting-down upon the Throne, and to the Pet Lamb.

kai krazontes phÇn‘ megal‘ , legontes, H‘ sÇt‘ria tÇ TheÇ h‘mÇn tÇ kath‘menÇ epi tou thronou,

kai tÇ arniÇ .Rev 7:10

The third of eight great pronouncements called aloud

The Eight Great Pronouncements Called AloudThe symbol, having called aloud a great pronouncement (krazontes phÇn‘ megal‘ ), is representative ofan authoritative declaration having age-long impact (a great pronouncement), made by means of exclamatoryimperative, intended to capture undivided attention through the din and clamor of human affairs (calledaloud). As the first such pronouncement represented the sentiment of Jehovah speaking directly to the veryessence of His own being (Rev 6:10), the second called aloud great pronouncement spoke directly to theessence of Satan’s leading agents (Rev 7:2). With this third called aloud great pronouncement, the slavesof the Supreme Deity recognize the sovereign mastery of Jehovah and express gratitude for being stampedwith the royal signet (Rev 7:10). With the fourth called aloud great pronouncement, Jesus is depicted asgiving sworn testimony with regard to the revealed Good Message of grace (Rev 10:3). With the fifth calledaloud great pronouncement, a messenger from the Shrine exults with regard to Jesus’ suitability andprerogative to judge (Rev 14:15). With the sixth called aloud great pronouncement, a messenger from thePlace of Sacrifice exults in the anticipation of the gathering hook being thrust into the reprobates (Rev 14:18).

With the seventh called aloud great pro-nouncement, Jesus heralds the imminent fall of Babylon the Great(Rev 18:2). With the eighth called aloud great pronouncement, the spiritual personification of the Judge’sheart is perceived to summon the birdlings of justice to the great spiritual Battle of Armageddon (Rev 19:17).Since the number, eight, is symbolic of new begin-nings and since this particular symbol appears eight timesin the vision, there is additional meaning for each time that it is employed. From the passion of Jehovah inavenging the blood of His martyred slaves to the satisfaction of His hard-breathing passion in the Battle ofArmageddon, the eight great pronouncements which are called aloud depict the satisfaction of His justicein the Pet Lamb (as is the case for the slaves) and in the Pond of the Fire (as is the case for the reprobates)and thereby altogether signify that which is requisite for the new beginnings of an eternally fresh sky andfresh land.

The symbol, having laid forth , The deliverance to our Supreme Deity, is representative of theset discourse of the huge throng, ascribing their rescue from the guilt and power of sin to the Sup-reme Deity whom they share (our Supreme Deity), alluding to the stamp of His royal signet as themeans by which their rescue and safety is effected. Understanding that the deliverance (is) ofSupreme Authority (tou Kuriou. h‘ sÇt‘ria - Psalm 3:8 LXX), King David wrote, Blessed, whomyou selected and took towards, (that) he will be tenting-down in your yards (Makarios, honexelexÇ kai proselabou, katask‘nÇsei en tais aulais sou - Psalm 65:4 LXX). Understanding that


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his rescue and safety from the belly of the huge fish was owing entirely to Jehovah, the prophetJonah called Him, the Supreme Authority of deliverance (sÇt‘riou tÇ KuriÇ - Jonah 2:9 LXX).Understanding that their rescue and safety, by means of the gifts of repentance and belief (John6:29, Acts 5:31, Acts 18:27, Phil 1:29 & II Tim 2:25) and by means of the perseverance effectedthrough the stamp of the royal signet, is owing entirely to Jehovah, the huge throng (in the processhere of being glorified) affirms the truth of His sovereign mastery, with the symbol, The Deliver-ance to our Supreme Deity.

The symbol, to our Supreme Deity, is qualified by the two symbols, the One having been sitting-down upon the Throne and the Pet Lamb. Without the two qualifying symbols, His glory wouldbe restricted to a benevolent abstraction. The huge throng is not expressing gratitude to threedifferent Persons, as though believers are paying homage to three different gods. Since the number,three, is symbolic of the Godhead’s manifestation, the ascribing of the deliverance to these threesymbols altogether is itself representative of the manifestation of Jehovah in each. The symbol, tothe One having been sitting-down upon the Throne, is representative of Jesus in His role ofMonarch and Judge upon the stately Seat of eternity (Rev 4:2 & 20:1). The symbol, to the PetLamb, is representative of Jesus in His role of only acceptable Sacrifice (Rev 5:6). As the hugethrong of spiritual Israel, the fulfilled Kingdom, will ascribe the origin of their deliverance toJesus’ eviction of Satan and his associates from the spiritual sphere (Rev 12:10), the conclusionof their deliverance to Jesus’ punishment of Babylon the Great (Rev 19:1), they thus ascribe theirdeliverance to the repentance, faith, sanctification and perseverance which are all wrought as asingle and continuous work of grace solely by Him.

And all the messengers were standing from the circle of the Throne and of the seniors

and of the four life forms, and they had fall-en upon their face in the face of the Throne, and they paid homage to the Supreme Deity,Kai pantes hoi aggeloi heist‘keisan kuklÇ tou thronou kai tÇn presbuterÇn kai tÇn tessarÇn zÇÇn, kai epesan

enÇpion tou thronou epi prosÇpon autÇn, kai prosekun‘san tÇ TheÇ ,

Rev 7:11

The symbol, were standing from the circle of the Throne, is representative of establishment inclose proximity and subjection with regard to the nature and purpose of the Stately Seat of eternity(4:6). As all the trillions of stars in a galaxy are observed to revolve around a dense central cluster,all created beings who are pure and consecrated are here perceived by the Apostle John to be inorbit surrounding the rulership of the Monarch of all existence. The combined symbol, all themessengers..., and of the seniors and of the four life forms, is representative of the myriad myri-ads and thousand thousands who compose the festive mass-meeting and church of the Firstborn(Rev 5:11). As he did, in order to take-in the thunderous acclaim of the Pet Lamb, as being the onlyOne worthy of revealing and executing all eternal decrees, the Apostle here places the huge throngof glorified redeemed human beings (symbolizing them as the seniors) into perspective. Thesymbol, seniors, itself represents a population which to enumerate it, not one was able. In thisparticular depiction, however, their population is dwarfed when considered in the perspective ofthe added totality of all Seraphim and Cherubim and the entire supporting cast of publicly servingspirits (Heb 1:14).


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In such a perspective as this, the huge throng is appropriately symbolized as the glorified expres-sion of all believers, the seniors (Rev 4:3). The seniors and the huge throng do not represent twoseparate sets of people, but two separate symbols of the same people. Notice, that since their roleas priests is not here in view, the symbol, twenty-four, is omitted. However, since the Seraphimand Cherubim are forever engaged in activities concerning government and control, the symbol,four, an appellation of the life-forms, is retained. The symbol, they had fallen upon their facein the face of the Throne, is representative of exhibiting submission and obeisance as slaves tothe service and cause of the One ruling upon the stately Seat. The symbol, they had fallen upontheir face, appearing only twice in the entire vision (Rev 11:16), is symbolic of pledge anddedication; an unwillingness to go anywhere, but where the Throne directs; to think anything, butwhat pleases the Throne. The symbol, the Throne, itself represents not only the Stately Seat ofeternity, but also the center whence all rulership is expressed. The symbol, they paid homage tothe Supreme Deity, is representative of the entire host of Heaven exhibiting fearful gratitude andaffection to Jehovah in His manifestation of the Pet Lamb (see preceding verse commentary). Thewords, they paid homage, translated from prosekun‘san, carries the idea of a dog crouching andlicking its master’s hand. The depiction of such a display of fearful inferiority is undermined withthe usual English translation of “worship”.

In response to the protective measure of Jehovah, in stamping them with the royal signet, thechosen are perceived by John here to engage in this activity for the fourth time in this vision. Theyare originally recorded to fall and pay homage to the Supreme Deity, at the revelation that theeternal decrees concerning the purpose of creation had been made (Rev 4:10). They are recordedto fall and pay homage to Him, at the revelation that the decrees included their redemption, thatHe had sacrificed Himself in form of the Pet Lamb (Rev 5:8). They fell and paid homage at therevelation of Himself being the only One worthy of revealing and executing the decrees (Rev 5:14).They will likewise fall and pay homage to Him a fifth time, during the final trumpet judgment(Rev 11:16) and a sixth time, after the final bowl judgment (Rev 19:4). The fact that the number,six, is symbolic of man and imperfection, together with the fact that their engagement in this partic-ular activity of profound worship is recorded a total of six times, is affirmation of the truth thattheir symbolized worship is not restricted to any particular event in the future, but is an ongoingreality of the present, reflecting the fulfillment of that which is already fulfilled in the spiritualsphere of eternity. Their earthly response to the motions of Heaven, their endorsement of themandate, your kingdom must come; your determination must come to be, in the manner that(it is) in Heaven, (it must be) also upon the land (elthetÇ h‘ basileia sou, gen‘th‘tÇ to thel‘masou, hÇs en ouranÇ , kai epi t‘s g‘s - Matt 6:10), is thus seen here before the final seal judgment.

having laid forth, Amen. The commend-ation and the glory and the wisdom and

the gratitude and the value and the ability and the forcefulness to our Sup-reme Deity into the ages of the ages.

Amen.legontes, Am‘n. H‘ eulogia kai h‘ doxa kai h‘ sophia kai h‘ eucharistia kai h‘ tim‘ kai h‘ dunamis kai h‘ ischus tÇ TheÇ h‘mÇn eis

tous aiÇnos tÇn aiÇnÇn. Am‘n.Rev 7:12

The festive gathering and church of the Firstborn is here perceived again with one accord (Rev5:12). In this instance, the unity of life forms, seniors and messengers applaud the provision of aholy God in protecting the chosen and affirm the solemn truth of His sovereign grace. The symbol,


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having laid forth, Amen...,... Amen, is representative of a set discourse which begins and endswith affirmation of that which is both indisputable and indispensable. Carrying the weight of theHebrew, selah, a musical rest seen in the Psalms which calls upon singer and listener alike to pauseand solemnly consider what is said, Amen at the beginning and conclusion of seven attributesascribed exclusively to Jehovah has the meaning of, “Be it so..., ...so be it.” With the exception ofthe attribute, symbolized by gratitude, which here replaces the attribute symbolized by abundanceof wealth, the seven attributes are precisely the same as those expressed in the recognition of thesingular revelation of Jehovah’s justice and mercy resident within the Pet Lamb (Rev 5:12). Themodification is one of emphasis, calling attention to the Pet Lamb’s grace in stamping each of thechosen with the royal signet and thereby guaranteeing their perseverance in the natural realm.

The commendation is symbolic in this vision of humbling awe inspired by the exhibition ofperfections and bestowal of mercy and grace. The glory is symbolic of everlasting preeminence,unassailable dignity and impeccable honor. The wisdom is symbolic of supreme application ofomniscience and prudence. The gratitude is symbolic of recognizing the Author of every bene-ficial act of giving and every complete bestowment (pasa dosis agath‘ kai pan dor‘ma teleion -Jas 1:17), who is Himself the indescribable gift (anekdi‘g‘tÇ ... dÇrea - II Cor 9:15 ). The valueis symbolic of intrinsic possession of highest esteem and of warrant for greatest affection. Theability is symbolic of the force of miraculous power and unlimited ability. The forcefulness issymbolic of both invincible energy and imposition of irresistible purpose. As certain that thenumber, seven, is symbolic of completion and perfection, these seven attributes altogether belongonly to Jehovah (to our Supreme Deity) who will share His glory with no other. That these attri-butes altogether belong exclusively to Him who is altogether lovely (Song 5:16), in the revelationof Jesus Christ, is as unequivocal and unmistakable as it is complete and perfect (Rev 5:6). Theseattrib-utes will continue to be fully realized and applauded into the ages of the ages. The term, theages of the ages (tous aiÇnos tÇn aiÇnÇn), literally translated, bespeaks a perpetuating conditionto be comprehended in the ages which encompass all of the ages and is representative of theceaseless state in which time has no dimension; the infinite existence in which eternity is realized.

“ The Great Oppressive Pressure ”And one out of the seniors responded,

laying forth to me, “These, the (ones) be-ing in the white robes thrown around (themselves), they are whom and they

came from where?”Kai apekrith‘ heis ek tÇn presbuterÇn, legÇn moi, Houtoi hoi peribebl‘menoi tas stolas tas

leukas, tines eisi, kai pothen ‘lthon;Rev 7:13

It is important here to understand that the totality of created beings who compose the festivegathering and church of the Firstborn is represented by all the messengers..., and the seniors andthe four life forms (see verse 11 commentary - page 72). Since the seniors and the huge throngare purchased to Supreme Deity in the blood of the Pet Lamb out of every race and clan andpeople and language (compare verse 9 with Rev 5:9), both symbols (the seniors and the hugethrong) are representative of the same people (Rev 4:4). Since both symbols are expressive ofbelievers in their glorified form, the distinction between the two stems from functionality withinthe vision. Dependent upon the function being served within the vision, believers in the naturalrealm are symbolized either as slaves or as consecrated ones (although they are both). Similarly,spiritual Israel is symbolized either as the vast throng, sovereigns and priests, residents of the skyor Sacred Jerusalem; dependent upon the function being served within the vision.


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The symbol, one out of the seniors responded, laying forth to me, is representative of a believerin glorified form reacting to the perception of the Apostle John (a believer who is yet in the fleshand blood of the natural realm). The interrogative is calculated to connect the white robes withwhere those wearing them came from. The believer in glorified form (one out of the seniors) isnot testing the Apostle’s understanding of fundamental truth, since it is self-evident that the hugethrong had been called out from among the world, but is serving as narrating interpreter, directingthe perception of John to the manner in which the huge throng had been separated from the cos-mos, while yet in the natural realm, and brought to glory. The symbol, these, the ones being in thewhite robes thrown around themselves, is representative here of a reminder that the huge throngis reflective of all believers therein bearing the fulfillment in the spiritual sphere of that which wasimputed while in the natural realm. The symbol, they are whom, and they came from where?(tines eisi, kai pothen ‘ lthon), is representative of an interrogatory probe which at once designs toidentify whom the vast throng are and where the huge throng came from. The answer, derivedfrom the symbol preceding, is that the huge throng represents all glorified believers and that thewhite robes they wear represent the glorification of all that was achieved through purifying trials.Indeed, the vast throng is assembled not from any particular geographical location nor from anyparticular event in time, but from the process of sanctification, which is fraught with oppressivepressure (Acts 14:22).

And I uttered to him, Ruler, you fully know. And he said to me, These are the (ones) being (ones) coming out of the great oppressive pressure, and

they plunged their robes, and whiten-ed them in the blood of the Pet Lamb.

Kai eir‘ka autÇ , Kurie, Su oidas. Kai eipe moi, Houtoi eisin hoi erchomenoi ek t‘s thlipseÇs t‘s megal‘s, kai eplunan tas stolas autÇn, kai eleuk-

anan autas en tÇ haimati tou arniou.Rev 7:14

The symbol, I uttered to him, Ruler, you fully know , is representative of the Apostle John defer-ring to the senior’s eternal perspective of the symbols presented, acquiescing to the anticipatedaccuracy of the senior’s interpretation. The title, Ruler (Kurie), is translated in the KJV as eithermaster (as in Mark 13:35 & Rom 14:14) or sir (as in Matt 21:30 & John 12:21), as if it wereequivalent to the modern English, “mister”. When applied to men, it carries the recognition foreither a property owner or one who directs the behavior of others. Here, the title is symbolic of onewho is animated by Jehovah to present an infallible point of view. The symbol, these are the onesbeing ones coming out of the great oppressive pressure, is representative of the huge thronghaving been glorified in the spiritual sphere by means of many and varied distresses and agonizingconstraints brought upon them in the natural realm (Rev 1:9).

“ The Great Tribulation”Without warrant from any of the Greek manuscripts extant, many religionists render the words, great andoppressive pressure, as a single proper noun; as though the symbolic senior were speaking of a specificmomentous event. Furthermore, they bandy the mistranslation, tribulation (which is of Latin origin and bearslittle resemblance of meaning to the Greek thlipseÇs) as though it were a specific period of time featuringunprecedented cataclysmic events upon the planet. There is no such event as a “seven year tribulation” inHoly Scripture and the careless wrangling of words to produce a futuristic event of pure science fiction andfantasy, called, The Great Tribulation, is without justification. The symbolic senior speaks here, not of asingle and specific event, but of the manner through which all true believers identify with their Deliverer (IPet 4:12-13). The word, thlipsis (genetive - thlipseÇs), is derived from the process of crushing and squeezinggrapes or olives for the extraction of juice: It conveys the meaning of “oppressive pressures caused by anguishand trouble”and used in describing the distress of wrenching and constricting circumstances (Matt 13:21,24:21, Mark 13:19, Acts 14:22, Rev 2:10, 7:14). It is often used in New Testament Scripture with the syno-nymous terms; trial (peirasmos - I Cor 10:13 & Jas 1:2) and proof (dokimion - Jas 1:3 & I John 4:1), eitheras a consequence of trial or as an emblem of trial itself.


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The additional symbol, great, is representative of coverage and intensity in a scope that spans theentire life of a believer in the natural realm, within the greater span of the entire age. Since it isthrough many oppressive pressures (dia pollÇn thlipseÇn - Acts 14:22) that all believers mustenter the fulfilled Kingdom, their righteousness in glory (the white robes) and their many crushingtrials on Earth are inexorably connected. The symbol, they plunged their robes (eplunan tas stolasautÇn), and whitened them in the blood of the Pet Lamb, is representative of every member ofthe huge throng having dunked every thought, word and deed into the efficacious agent which isboundlessly powerful in its innocense and purity to justify all for whom it was shed. Since theplunging of any garment into actual blood will certainly make the cloth to appear red in color,whitened is symbolic of transformation to the beauty of holiness, as manifested in consecration andpurity. The symbol, blood of the Pet Lamb, is representative of the demonstration and result ofJehovah’s love for the chosen (5:9), the singular agent which cleanses the conscience and washesaway the sins of the chosen (Rom 5:8-9, Heb 9:14 & I Pet 1:18-19). The senior thus not only des-cribes the identity (whom) of each one in the vast throng (verse 9), but also the circumstances(where) from which they came.

Through that they are in the face of the Throne of the Supreme Deity, and they minister to Him day and night in His

shrine, and the (One) having been sitting-down upon the Throne will tent upon them.

Dia touto eisin enÇpion tou thronou tou Theou, kai latreuousin autÇ h‘mera kai nuktos en tÇ naÇ autou, kai ho kath‘menos epi tou thronou skenÇsei

ep’ autous.Rev 7:15

Having explained who they are that comprise the vast throng and also from where they had come,the narrating senior here explains to the Apostle John the purpose of their existence in the eternalspiritual sphere. Neither life-form nor messenger, but a representation of one out of redeemedhumanity (in glorified form) is deemed most appropriate and suitable for such an explanation. Thesymbol, Through that they are in the face of the Throne of the Supreme Deity, is representa-tive of the great oppressive pressure and consequent plunging of their robes in the blood of thePet Lamb as being the means (through that) by which every member of spiritual Israel exists inclose proximity and subjection to the rulership of Jehovah in the spiritual sphere (in the face ofthe Throne). The symbol, they minister to Him day and night in His shrine, is representativeof each member of spiritual Israel being engaged in tasks of servitude as slaves of Jehovah (Rev22:3). The symbol, day and night, is representative of ceaseless action and sustained intensity inthe spiritual sphere, simultaneous with periods of blessing and ease (day) and periods of loss andseeming ignorance (night) in the natural realm. The symbol, shrine (naÇ ), is representative of theplace of direct presence and revelation of Jehovah; as opposed to temple (hieron), which is repre-sentative of the place where the shrine is located. Here, the shrine has reference to SacredJerusalem, where spiritual Israel shall forever minister to the Pet Lamb as His purchased property.The symbol, the One having been sitting-down upon the Throne will tent upon them, is repre-sentative of Jesus in His established role of Monarch, encamping upon each of the chosen anddirecting all their thoughts and expectations forever (Rev 4:2 & 21:3). Thus, in terms of ultimateglory, the senior describes the present reality of all believers who are yet in the natural realm; thatthey compose the spiritual Israel of the Kingdom on Earth, the mystical body of the Christ (John2:19-21 & Heb 9:8-14), and that the ruling power of the Christ will encamp upon each of them.

They will not pine yet, neither will they thirst yet, no, neither would the Sun fall upon them, neither any (degree of) burn,


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Ou peinasousin eti, oude dips‘sousin eti, oude m‘ pes‘ ep’ autous ho h‘lios, oude pan kauma,

Rev 7:16

The narrating senior begins here to explain the eternal contentment and bliss of spiritual Israel. Thesymbol, they will not pine yet, neither will they thirst yet, is representative of the ultimatesatisfaction gained from feasting upon the righteousness of the Pet Lamb, from chewing His fleshand drinking His blood (trÇgÇn mou t‘n sarka kai pinÇn mou haima - John 6:54). Those who willnot famish are those who emulate the conduct of Jesus’ earthly life (who are chewing His flesh).Those who neither will... thirst are those who become acquainted with His death through trials inthe natural realm (who are drinking His blood). Since it is impossible to emulate His life withoutexperiencing a measure of His death, one cannot chew His flesh without drinking His blood. Thesymbol, no, neither would the Sun fall upon them, neither any degree of burn, is representativeof each member of the huge throng being immune from the condemnation of the truth and escap-ing consequent punishment (Rev 16:8 & 9). The double negative of the Greek language (no,neither) is symbolic in this vision of impossibility.

The Sun is symbolic of the revelation of truth (Rev 6:12). The symbol, the Sun would fall upon,is representative of the prospect of a merciless and consuming assault upon the conscience by thetruth. The symbol, any degree of burn, is representative of the various forms of torture which arecharacteristic of punishments sanctioned by the tribunal of Jehovah’s justice (Rev 14:10 & 11).Indeed that slave having known... not having done towards His determination will be floggedmany (times). Indeed the (one) having not known; indeed having done (things) worthy ofstrokes will be flogged few (times) (Ekeinos de ho doulos... m‘ poi‘sas pros to thel‘ma autoudar‘setai pollas. Ho de m‘ gnous, poi‘sas de axia pl‘gÇn, dar‘setai oligas - Luke 12:47-48). Thus,the full measure of the Christ’s imputed righteousness upon spirit-ual Israel renders the chosen asbeing protected from the spiritual harm of the judgments upon the natural realm, as being immunefrom the everlasting torture.

because the Pet Lamb, the (One) up the middle of the Throne tends them, and

will conduct them upon founts of living water, and the Supreme Deity will

smear-out every tear from their eyes.hoti to arnion to anameson tou thronou poimanei

autous, hod‘gesei autous epi zÇsas p‘gas hudatÇn, kai exaleipsei ho Theos pan dakruon apo

tÇn ophthalmÇn autÇn.Rev 7:17

The narrating senior (verse 13) here concludes the explanation of the eternal contentment and blissof the chosen. The symbol, because the Pet Lamb the One up the middle of the Throne tendsthem, is representative of all of the huge throng being fed and ruled within the Stately Seat of thespiritual sphere, as being the reason for their state of righteousness and their escape from judgment(preceding verse). By the symbol, the Pet Lamb... tends them, representation is made of both theproviding of spiritual nourishment and the administration of discipline at the hands of Him whobreaks hearts and crushes spirits by means of the iron rod (Rev 2:27). The entirety of spiritualIsrael depicted as being with the Pet Lamb up the middle of the Throne serves as a commentaryof Jesus’ meaning when He said, The one conquering I will give to him to sit-down with me inmy Throne (Rev 3:21-22). Indeed, He who comforts with His rod and staff and makes His sheepto recline upon such everlasting pastures of verdure, also leads them beside waters of rest...


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The symbol, will conduct them upon founts of living water, is representative of the Pet Lambguiding each member of spiritual Israel (the huge throng) by means of the Holy Spirit, whom Jesuspromised will conduct you into all the truth (hod‘g‘sei humas eis pasan t‘n al‘theian - John16:13). Jesus spoke not of the glorified form of a believer in the spiritual sphere, but of the presentreality of a believer’s experience with Him in the natural realm, when He informed the Samaritanwoman, Indeed he who would ever drink of the water of which I would give to him, no, hewould not be athirst into the age, but the water that which I would give to him will be comingto be in him a water fountain leaping into perpetual life (Hos de an pi‘ tou hudatos hou egÇdÇsÇ autÇ , ou m‘ dips‘s‘ eis ton aiÇna, alla to hudÇr ho dÇsÇ autÇ gen‘setai en autÇ p‘g‘hudatos hallomenou eis zÇ‘n aiÇnion - John 4:14). The water of which Jesus had spoken sym-bolizes the Holy Spirit, as revealed from what He had later disclosed to Judæans at the Feast ofPitched Tents: The (one) being persuaded into me, just as the writing said, “Out of his bellywill burst currents of living water”. Indeed He said that concerning the Spirit whom the(ones) having been persuaded into Him intended to take, for (the ministry of the) Holy Spiritwas not yet, since Jesus was indeed not yet glorified (Ho pisteuÇn eis eme, kathÇs eipen h‘graps‘ , potamoi ek t‘s koilias autou rheussusin hudatos zÇntos. Touto de eipe peri tou Pneumatoshou emellon lambanein hoi pisteuontes eis auton - John 7:38-39). Through the natural realm andinto the spiritual sphere, Jesus is thus seen to be serenely tending His flock as a Shepherd, conduct-ing each believer upon founts of living water, which are found by them to be placed by Him notonly within themselves individually, but also within each other collectively (John 14:16-17 & 26).The symbol, founts of... water, itself is representative of sources of truth and spiritual refreshment(Rev 8:10 & 14:7). With the additional symbol of living , representation is made of the Holy Spirit.

The symbol, the Supreme Deity will smear-out every tear off of their eyes, is representative ofthe final and everlasting reality of the comfort that the Pet Lamb alone provides for believers inthe natural realm (Rev 21:4). Through the symbolic narrating senior, the Spirit does not promisethat believers shall not shed tears through the many centuries during which the seal and trumpetjudgments shall plague all mankind, during which every believer shall experience the great oppres-sive pressure in the process of sanctification, but that He will smear-out every tear off of theireyes. When King David wrote, put thou my tears into thy bottle: are they not in thy book?(Psalm 56:8), he revealed how precious the tears of true believers are to Jehovah. He will not allowthat the world-at-large should offer the comfort of sympathy and empathy to the poor in spirit whomourn and weep, but that He Himself would fathom their grief and wipe the tears from their eyes.Their tears are all predestined, fixed in His eternal decrees (in His book), that they should sharein the heartbreak of their Christ and partake in a measure of His sorrow. Each tear is thereforewiped away and placed in the silent memory of Jehovah (put into His bottle). The narrating seniorthus concludes the history and future of spiritual Israel, all who are stamped with the royal signet(symbolized by the huge throng).

BATTLE OF ARMAGEDDON(Rev 14:14-20, 16:14-16, 19:17-21 & 20:7-10)

For they are spirits of demons perform-ing signs, all which travel out upon the sovereigns of the land and the entire inhabited land, to assemble them into the warfare of that day, of the great

(one) of the Supreme Deity the All-ruling Sovereign.


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Eisin gar pneumata daimonÇn poiounta s‘meia, ha ekporeuetai epi tous basileis t‘s g‘s kai t‘s oikoumen‘s hol‘s, sunagagein

autous eis ton polemon t‘s h‘meras ekein‘s t‘s megal‘s tou Theou tou Pantokratoros.

Rev 16:14

The word, for (gar), refers to the matter of the preceding verse and furnishes the reason that thethree impure spirits are similar to frogs. The symbol, for they are spirits of demons performingsigns, is representative of the fact that each of the human agents who are symbolized as three im-pure spirits are spirits of demons performing signs, as being the reason for characterizing themsymbolically as frogs, for identifying them with the repulsive and filthy infestation of the secondplague upon ancient Egypt. Notice, that the three impure spirits are spirits of demons: They arenot demons themselves, but human agents embodying spirits of demons. Recall that the symbol,signs, is representative of monumental proof of irrepressible necessity and absolute reality (Rev12:1). When Jesus said, of compulsion, the trap-sticks are to come (anagk‘ ... estin elthein taskandala - Matt 18:7 & Luke 17:1), He spoke prophetically, not only of the betrayal at the handsof Judas Iscariot, but of irrepressible necessity and absolute reality which finds ultimate expressionat this particular development. Compelling proof is irresistibly performed by the demons who workthrough the impure spirits, such that they are able to harness the sentiment of all world leaders.The symbol, all which travel out upon the sovereigns of the land and the entire inhabited land,is representative of the scope of the powerful influence exerted by the spirits of demons in theircapacity to furnish signs, swaying the rulers of the natural realm (the sovereigns of the land) andeveryone residing within the natural realm (the entire inhabited land - Rev 3:10 & 6:15).Empowered by the one who never fully reveals and never completely conceals, who persistentlyreconfigures and transforms himself (see Rev 13:11 commentary - page 55), by the system havinggovernmental and economic control and by the succession of rulers who yield ecclesiastical author-ity, these agents shall not fail in their insurgent mission to persuade all reprobates that security andstability shall be fully realized in a coalition of defiance.

The symbol, to assemble them into the warfare of that day, is representative of the purpose ofthe spirits of demons, realized in garnering worldwide support and unity towards the final expres-sion of belligerent defiance. The symbol, warfare, is not representative of armed conflict, but oforganized rebellion against Jehovah (both conscious and subconscious); a massive movement ofresistance, determined to counter the pervasive sense of destablization, frustration and disillusion-ment of that day. By the symbol, that day the great one, representation is not made of anyparticular twenty-four hour period, but of a distinctive occasion featuring a decisive confrontation,a singular season in which man shall hold a clenched fist of fury and rage in the face of Jehovah’srelentless determination to punish sin (Rev 6:17). The term, the great one, would normally signifythe duration of thousands of years (great), were it not for the symbol preceding it (that day). Thesymbol, great, is therefore representative here in the ultimate sense, of a final and grand confronta-tion, rather than of all the centuries of mounting rebellion which led to it. The symbol, of the Sup-reme Deity the All-ruling Sovereign, is representative of omnipotent governing force of all timeand space (Rev 11:17). It is employed here to call attention to the fact that this final of all confront-ations is of Jehovah’s making, that the summoning of everyone on Earth by the powerful spiritsof demons to such a face-off is in strict accord with His eternal decrees. Indeed, the occasion andduration of the warfare’s onset and culmination is as certain as the result.

(Behold! I am coming in the manner of a stealer. Blessed (is) the (one) keep-ing awake and guarding his garment,

in order that he would not tread around nude, and they would look at

his shamelessness)


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[Idou, erchomai hÇs klept‘s. Makarios ho gregorÇn kai t‘rÇn ta himatia autou, hina

m‘ gumnos peripat‘ kai blepÇsi asch‘mosun‘n autou]

Rev 16:15

Within the context of every reprobate on Earth being insidiously recruited for the ultimate expres-sion of defiance, Jesus here inserts the third of eight parenthetical expressions within the vision(1:8, 1:11, present verse, 22:7, 12,13,16 & 20). Since the number, eight, is symbolic of new begin-nings, the totality of the parenthetical expressions conveys emphatic promise of the crowning featof redemption: The seizure of all for whom He shed His blood (John 6:39, 10:15, 28 & 17:2).Within the parenthetical expression is the imperative which reveals the time in the future duringwhich He will return to the natural realm to seize the chosen and to judge the reprobates. The sym-bol, behold! (Idou), is an exclamatory imperative which calls for urgent attention to an extraord-inary matter. The matter to which this symbol is here attached shall occur without warning and dur-ing circumstances in which its prospect will appear to be least likely. The symbol, I am comingin the manner of a stealer, is representative of Jesus’ return occurring with stealth and surprise(Matt 24:42-43 & Luke 12:37-39). Indeed, He shall come during a moment of abject worldwidespiritual darkness (II Pet 3:10 & II Thes 5:2-6), in which reprobates express their defiance andrebellion by luxuriating in prosperity, apparent peace and artificial security. In the manner that Hewarns churches who are spiritually drowsy of His coming upon them with chastening trial (3:3),Jesus promises here that He shall return to the natural realm to seize His people and to judge thereprobates (Mark 13:35-37). The symbol, the one keeping awake and guarding his garment, isrepresentative of promised reward to the believer who is found in a state of vigilance, mindful ofthe responsibility of one to whom the righteousness of Jesus has been imputed.

The Seven BeatitudesThe symbol, blessed, itself represents neither commendation for obedience nor a wish for well being, but

a beatification (makarios). As the opposite of a curse (“a woe”), the symbol is employed to confer thesolemn promise of ultimate happiness and bliss. This is the third of seven beatitudes within the Disclosure

(Rev 16:5), altogether providing a complete picture of any believer individually and of all believerscollectively: the one reading and the ones hearing the expressions of the prophecy (Rev 1:3), the deadones, the ones dying-off in the Supreme Authority from just now (Rev 14:13), the one keeping awakeand guarding his garment (present verse), the ones having been called into the dinner of the marriage

of the Pet Lamb (Rev 19:9), the ones holding a share in the first resurrection (Rev 20:6), the oneguarding the expressions of the prophecy of this scroll (Rev 22:7) and the ones performing His

injunctions (Rev 22:14). Since the number, seven, is symbolic of completion and perfection (totality), theseven beatitudes are not directed exclusively to any particular group or class of believers, but to allbelievers; providing a complete picture of any believer separately and of all believers at once. The

combined description provided by the seven beatitudes perfectly complement the combined descriptionprovided by the seven portions of the single promise.

Concerning the reason for keeping awake, the Apostle Paul wrote, Indeed you, brothers, are notin darkness, in order that the day would take you down in the manner of a stealer. Everyone ofyou are sons of radiance and sons of day. We are neither of night nor of darkness. So thenaccordingly we should not fall asleep in the manner of the remaining ones, but we should keepawake and we should keep sober (see I Thes 5:4-6 commentary - page 133). The symbol, keepingawake, is representative of abstaining from the pleasures and affections of the reprobates, ofpreventing the white garment of Jesus’ imputed righteousness from being soiled (Rev 3:4-5). Therebellion and defiance of the day shall be so great, that believers who are alive at the moment shallbe engaged in great struggle against the spiritual slumber brought on by the pervasive complacencyand overindulgence (Luke 21:34-36).


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guarding (against loss or injury)The symbol, guarding his garment, is representative of effort made by the believer to make his

deportment reflective of the righteousness imputed to him. The word, guarding (t‘rÇn), is translated froma conjugation of the verb, t‘reÇ , meaning, “to guard” (against loss or injury). Derived from the noun, t‘ros

(“a warden, guard”), the verb does not suggest flawless execution or perfect obedience, but connotes avigilant and protective regard (Matt 19:17, John 2:10). Therefore, the symbol of guarding, employed

nine times in the vision, is representative of vigilant concern which is derived from jealous care; ofprotective attention and loving adherence. Such a sense becomes refined within each believer, with regard

to the matter having been written in this prophecy (Rev 1:3), the labor of Jesus (Rev 2:26), Jesus’expression (Rev 3:8), the expression of Jesus’ endurance (Rev 3:10), the injunctions of the SupremeDeity (Rev 12:17 & 14:12), the believer’s garment (present verse), the expressions of the prophecy of

this scroll (Rev 22:7) and the expressions of this scroll (Rev 22:9). By the fact that the symbol isemployed nine times in the vision (nine being symbolic of judgment), representation is made of the

manner in which gratitude is shown by the chosen for the fact that their Substitute has borne the executionof justice against their sins. Inasmuch as vigilance is featured by the symbol, it is inexorably connected

with the meaning of Jesus’ command to keep awake (Luke 21:36), to be expecting seizure at any moment,either by means of natural death or by means of His return.

The spiritual white robes worn by believers, symbolic of Jesus’ righteousness, are conspicuousagainst the background of complacent pleasure-seekers (Rev 7:9 ). The symbol, in order that hewould not tread around nude, is representative of the ideal to be achieved, of not resembling thereprobates in deportment and appearance, as warranting the necessity of treading around in thenatural realm with Jesus in white. Believers are exhorted to tread around in love, just as also theChrist has loved us, and had given Himself by the side on behalf of us a presentation andsacrifice to the Supreme Deity (peripateite en agap‘ , kathÇs kai ho Christos ‘gapesen h‘mas,kai paredÇken heauton huper h‘mÇn prophoran kai thusian tÇ TheÇ eis osm‘n euÇdias - Eph 5:1-2), to tread around in truth (en al‘theia peripateis - III John :3 ) and to tread around in themanner of radiant children (hÇs tekna phÇtos peripateite - Eph 5:8). Accordingly, the aspects oflove, truth and light altogether compose the white robes (the garment) given by Jesus to clothethe chosen and to therewith separate them from the world-at-large.

The symbol, they would look at his shamelessness, is representative of the hypothesis of repro-bates and fellow believers seeing nothing to suggest the imputed righteousness of Jesus concealingthe remaining corruption of the flesh. The nudity of a fleshly nature would thus be seen and thereprobates would be unable to distinguish such a believer from themselves. To the end that theshame of such nudity is not render-ed apparent, that the shamelessness of appearing indistinguish-able from the reprobates is not seen, believers are tasked to purchase their garment from Jesus(Rev 3:8). While good works and acceptable service are the result of grace bestowed (Rev 22:14),unacceptable service and wickedness are the result of grace denied (Eph 2:4-10). Since thegarment is the only proof that a believer has to himself and to others that grace has been bestowedupon him, the true believer will do everything necessary to protect his garment from loss or ruin,that he would not tread around nude.

And He led them together into the place having been called Hebraistically,

“Armageddon”.Kai sun‘gagen autous eis ton topon ton kalou-

menon Hebraisti ArmageddÇn.Rev 16:16


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Although it is with malicious intent that the spirits of demons incite the world leaders to assembleall reprobates in a stupendous display of defiance against Jehovah (into the warfare of that day),the action is accomplished only in strict accord with the superintending purposes of the All-rulingSovereign (verse 14). Therefore, it is Jehovah and neither the spirits of demons nor the sovereignsof the land, being depicted here as actually having led them together into... Armageddon. Withoutforcing the reprobates to do anything against their will, but simply by allowing them to express therebellion that they nurture, Jehovah thus brings to fruition another wicked event in accordance withHis eternal counsel. As certain that the irreverent (ones) are destroyed in a day of evil (hoiasebeis en h‘mera kak‘ olountai - Prov 16:4 LXX ), that He declares previously the final (things)sooner (than them) to have come to be, and at the same time whatever I have resolved, I willdo (AnaggelÇn anaggelÇn proteron ta eschata prin genesthai kai hama hosa bebouleumai, poi‘sÇ -Isaiah 46:10 LXX), that all the (ones) having resided in the land were reckoned in the mannerof nothing. And He does according to His determination in the ability of the sky, and in the(ability) of the land, and there is not he who will be doing against to His hand, and utter toHim, What have you done? (pantes hoi kataoikontes t‘n g‘n hÇs ouden elogisth‘san. Kai kata tothel‘ma autou poiei en t‘ dunamei tou ouranou, kai en t‘ katoikia t‘s g‘s, kai ouk estin hosantipoi‘setai t‘ cheiri autou, kai erei autÇ , Ti epoi‘sas - Daniel 4:35 LXX), that He has activatedevery (thing) according to the resolve of His determination (kata prothesin tou ta panta ener-gountes kata t‘n boul‘n tou thel‘matos autou - Eph 1:11), this momentous and singular expressionof contempt for Him was predestined by Him (Rev 9:17)!

har Me giddôwn (Mount Megiddo) the opposite of

har Tsî yôwn (Mount Zion)

The symbol, into the place, is not representative of geographic position or site within the nat-uralrealm, but of a state of existence (Rev 2:5 & 12:6). Supreme Deity the All-ruling Sovereignmeets His enemies not upon their terms, but upon His terms. The symbol, having been calledHebraistically, “Armageddon” , is representative of the particular state of existence into whichthe reprobates are assembled. The proper noun, Armageddon, is translated from the Greek equiv-alent (ArmageddÇn) of the Hebrew har Me giddôwn (Mount Megiddo). Its symbolic meaning isthe opposite of har Tsî yôwn (Mount Zion), the spiritual depiction of the Kingdom of the SupremeDeity (Rev 14:1). The geographic location from which the symbol of Mount Megiddo (Arm-ageddon) is derived is the region of extreme northern Samaria, about sixty miles to the north ofJerusalem; the portion of land allotted to the clan of Manasseh, from which the clan failed to driveout all the Canaanites (Josh 17:11 & Judges 1:27-28). Mount Megiddo was subsequently one ofthe areas from which King Solomon extracted slaves to build the Temple in Jerusalem (I Kings9:15), the location where the wicked king Josiah was killed by Pharoah-nechon (II Kings 23:29& II Chron 35:22), where the wicked king Ahaziah died after being assaulted by the soldiers ofJehu (II Kings 9:27). The spiritual meaning of Armageddon is therefore derived from the arenawhere the Kingdom of the Supreme Deity triumphs at the expense of reprobates.

This particular passage alludes to the scene depicted earlier in the vision, wherein Jesus is sym-bolized as wielding and dispatching His gathering hook (see Rev 14:15 commentary - page 82),the scene of this vision where the prophecy of Joel had begun (Joel 3:13). This passage thereforeenhances the meaning of the harvest depicted and represents the conclusion of Joel’s prophecy:Noises echoed forth in the valley of the correct action, since (the) day of Supreme Authoritydraws near in the valley of the correct action. The Sun and the Moon will darken, and thestars will diminish their brilliancy. Indeed the Supreme Authority will repeatedly call aloud


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out of Zion, and He will give His pronouncement out of Jerusalem, and the sky and the landwill be shaken. Indeed the Supreme Authority will spare His people, and He will invigoratethe sons of Israel. And you will be recognizing on the very account that I (am) your SupremeAuthority the Supreme Deity, the (One) tenting-down in my sacred Mount Zion, and Jeru-salem will be sacred, and aliens will not be coming through her anymore (÷choi ex‘ch‘sanen t‘ koiladi t‘s dik‘s, hoti eggus h‘mera Kuriou en t‘ koiladi t‘s dik‘s. Ho h‘lios kai h‘ sel‘n‘suskotasousi, kai hoi asteres dusousi pheggos autÇn, Ho de Kurios ek SiÇn anakekraxetai, kai exHierousal‘m dÇsei phÇn‘n autou, kai seisth‘setai ho ouranos kai h‘ g‘ . Ho de Kurios pheisetai toulaou autou, kai enischusei tous huious Isra‘l. Kai epignÇsesthe dioti egÇ Kurios ho Theos humÇn,ho katask‘nÇn en SiÇn orei hagiÇ mou, kai estai Hierousal‘m hagia, kai allogeneis ou dieleusontaidi’ aut‘s ouketi - Joel 3:14-17 LXX).

The day of Supreme Authority answers to that day the great one of the Supreme Deity the All-ruling Sovereign (Rev 16:14), wherein He assembles all reprobates to the decisive confrontation.The Sun, Moon and stars have reference to the Good Message of grace, the Kingdom and the mes-sengers of the Kingdom respectively (Rev 8:12). The designation, Jerusalem, is symbolic of themystical town in which all believers have citizenship (Rev 3:12-13). This entire passage itself,together with Joel’s assertion, Jerusalem will be sacred, and aliens will not be coming throughher anymore, represents the conclusion of the forty-two months during which the sacred town istrampled by the aliens (Rev 11:2).

The Harvest of Judgment

The Seven Perspectivesinserted between 11:19 & 15:9 of the

Revelation of Jesus Christ

Before the judgment of the final trumpet and the consequent bowl judgments can be fully understood andappreciated, elucidating matters and events are first described, in terms of the history of the natural realm(various accounts, each spanning the past, present and future), being presented from seven perspectives.These seven perspectives are presented in the drama of the woman and the Fabulous Serpent (Rev 12:1-17), the saga of the Original Dangerous Animal (Rev 13:1-10), the System of Antichrist (Rev 13:11-18),the Pet Lamb & Spiritual Israel (Rev 14:1-5), Messages from the Throne (Rev 14:6-13), the Harvest ofjudgment (Rev 14:14-20) and the safety of spiritual Israel (Rev 15:1-8). Beginning with the woman andthe Fabulous Serpent, the Apostle John was thus taken back deep into history and, beginning with the

Harvest, is being brought forward once again into the future and to the precipice of all the finaljudgments. With these perspectives set into the context of the seven epochs (Rev 2 & 3), the cumulative

seal and trumpet judgments (Rev 5-10), the scene of eternal decrees (Rev 4), the advent of the NewTestament (Rev 10) and the subsequent testimony of the Old and New Testament Scriptures combined

(Rev 11), a foundation is laid for the comprehension of the third “woe” and consequent seven bowljudgments.

And I perceived, and behold! A white cloud, and (One) having been sitting-

down upon the cloudiness similar to a son of a man, holding a golden wreath upon His head, and a keen gathering-

hook in His hand.Kai eidon, kai idou, nephel‘ leuk‘ , kai epi

t‘n nephel‘n kath‘menos homoios huiÇ anthrÇ-pou, echÇn epi t‘s kephal‘s autou stephanon

chrussoun, kai en t‘ cheiri autou drepanon oxu.Rev 14:14


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The symbol, I perceived, and behold!, is representative of visualization and comprehension ofthe symbols presented, sufficient to understand an extraordinary matter. The symbol, behold!, isused here to engage fascination with the striking contrast of the intentions of the One having beensitting-down upon the cloudiness toward reprobates with His intentions toward the chosen, seenin the preceding two perspectives. Against the manner in which the chosen are brought to Jesus foreverlasting happiness and bliss, the Apostle John calls attention here to the manner in which all thereprobates are brought to Him for eternal torture. The symbol, a white cloud, and One havingbeen sitting-down upon the cloudiness similar to a son of a man, is representative of Jesus be-ing accompanied at His return for judgment by both glorified believers and the messengers of thespiritual sphere. The scene here had been perceived in only one other inspired vision: I was a spec-tator in the sight of the night, and behold! (One) in the manner of (the) Son of man havingbeen coming with (ones) of the clouds of the sky, and He came as far as of the antiquated(One) of the days, and He was presented to Him (EtheÇroun en horamati t‘s nuktos, kai idoumeta tÇn nephelÇn tou ouranou, hÇs huios anthrÇpon erchomenos, kai heÇs tou palaiou tÇn h‘merÇnephthase, kai pros‘nechth‘ autÇ - Daniel 7:13-14 LXX). Since the sight is a symbolic portrayaland is not itself a particular event of prediction, the One having been sitting-down upon thecloudiness is depicted as being similar to a son of a man. The symbol, a son of a man (huiÇanthrÇpou), does not intend to resemble the title that Jesus took for Himself, Son of man (huiostou anthrÇpou), so much as it represents Jeho-vah judging human beings as a human being Himself.The depiction of Him here is not of the Pet Lamb sent to redeem His people nor of the Great Shep-herd whom they follow out of this world (Son of man), but of the Judge exercising His privilegeon the basis of His own experienced humanity (a son of a man).

The clouds of the sky in Daniel’s vision are here emphatically stated to be white cloudiness, sym-bolic of a tremendous aggregate of sacred and pure messengers and glorified human beings. Jesusis therefore depicted in this perspective as hewing down the reprobates, as grain, in condemnation(Rev 14:14 & 16) and as sending forth His messengers to gather out of the Kingdom on Earth, asripened grapes (Rev 14:17-20), all the trap-sticks and the (ones) having done the illegality(panta ta skandala kai tous poiountas t‘n anomian- Matt 13:41). The symbol, holding a goldenwreath upon His head, is representative of Jesus harboring and wielding in His mind the unyield-ing and certain triumph of Jehovah. The fact that the victor’s wreath in this particular represent-ation is the only stephanon in Scripture which is golden is indicative of singular majesty which isaccorded to the only Person ever to overcome human nature and consequent death (Rev 3:21-22).The fact that the wreath is golden reinforces His identification as the One in Daniel’s vision towhom was given... dominion, and glory, and a kingdom. The symbol, holding... a keen gather-ing-hook in His hand, is representative of harboring and wielding condemnation against whichthere is neither argument nor resistance. An actual gathering-hook (drepanon) is a curved ironblade with a wooden handle, the shape of which answers to the order and distribution of the local-ities of the representative churches to which the scroll containing the Revelation was originallysent (Rev 1:11). The fact that the symbolic gathering-hook is keen (oxu) represents the ease withwhich the cutting and detaching is accomplished by the One who wields it.

And a different messenger went forth out of the Shrine, calling

aloud in a great pronouncement to the (One) being sat-down upon

the cloudiness, Dispatch your gathering-hook and reap, because

the hour of the harvest came to you, because the harvest of the land

was desiccated.


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Kai allos aggelos ex‘lthen ek tou naou, krazÇn en megal‘ phÇn‘ tÇ kath‘menÇ

epi t‘s nephel‘s, Pempson to drepanon sou kai therison, hoti ‘ lthe soi h‘ hÇra tou

therisai, hoti ex‘ranth‘ ho therismos t‘s g‘s.

Rev 14:15The fifth of eight different messengers

The fifth of eight great pronouncements called aloud

The Eight Different Messengers

The appellation, different (allon), serves the two-fold purpose in the vision of calling attention tomissions which are singular and of preventing the reader and hearer of the vision from confusing one suchmessenger with the other (or with any of the messengers who do not bear the unique designation). Recallthat the first Different Messenger is called from the end of the age (from the rising of the Sun), the edgeof time’s terminal extremity, to instruct the four messengers who will hasten events to thither (Rev 7:2).

Each of the seven other different messengers are called, in turn, to administer the judgment at theopening-up of the seventh signet (Rev 8:3), to implement the perpetual Good Message (Rev 14:6), to

prophesy the fall of mystical Babylon (Rev 14:8), to exultantly acknowledge Jesus’ suitability andprerogative to Judge (present verse), to reveal the purpose of the symbolic keen gathering hook (Rev14:17), to exult in the dispatch of the gathering hook (Rev 14:18) and to announce the fall of Babylon

(Rev 18:1). As certain that the number, eight, is symbolic of “new beginnings”, the eight matters in whichthe different messengers are involved are elemental and necessary, in order to usher-in the new sky and

the new land.

The fact that this fifth different messenger is depicted as having gone out of the habitation ofJehovah (went forth out of the Shrine), which is composed of all the chosen, is representative ofthe truth that all believers are exempt from the condemnation being declared here, of the truth thatall of them have been separated from the reprobates and secured. The gathering-hook can there-fore be dispatched without danger of hewing-down any for whose sins the Pet Lamb answered withHis sacrifice. As certain that the number, five, is symbolic of the Law, it is appropriate that this fifthdifferent messenger should declare the administration of justice demanded by the Law. It is cruc-ial, in order to usher-in the new sky and the new land, that all reprobates first be administered thefull spectrum of justice, that each of them are examined, condemned and consigned to everlastingpunishment. More than a matter of remarkable “coincidence” is derived from the fact that threeof the vision’s eight different messengers and two of the vision’s great pronouncements which arecalled aloud appear in this perspective of the harvest.

The Eight Great Pronouncements Called Aloud

The symbol, calling aloud in a great pronouncement, is representative of an authoritative declaration havingage-long impact (a great pronouncement), made by means of exclamatory imperative, intended to captureundivided attention through the din and clamor of human affairs (called aloud). As the first such pronounce-ment represented the sentiment of Jehovah speaking directly to the very essence of His own being (Rev 6:10),the second called aloud great pronouncement speaks directly to the essence of Satan’s leading agents (Rev7:2). With the third called aloud great pronouncement, the slaves of the Supreme Deity recognize the sover-eign mastery of Jehovah and express gratitude for being stamped with the royal signet (Rev 7:10). With thefourth called aloud great pronouncement, Jesus is depicted as giving sworn testimony with regard to therevealed Good Message of grace (Rev 10:3). With this fifth called aloud great pronouncement, a messengerfrom the Shrine exults with regard to Jesus’ suitability and prerogative to judge (Rev 14:15). With the sixthcalled aloud great pronouncement, a messenger from the Place of Sacrifice exults in the anticipation of thegathering hook being thrust into the reprobates (Rev 14:18). With the seventh called aloud great pronounce-ment, Jesus heralds the imminent fall of Babylon the Great (Rev 18:2). With the eighth called aloud greatpronouncement, the spiritual personification of the Judge’s heart is perceived to summon the birdlings of


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justice to the great spiritual Battle of Armageddon (Rev 19:17). Since the number, eight, is symbolic of newbeginnings and since this particular symbol appears eight times in the vision, there is additional meaning foreach time that it is employed. From the passion of Jehovah in avenging the blood of His martyred slaves tothe satisfaction of His hard-breathing passion in the Battle of Armageddon, the eight great pronouncementswhich are called aloud depict the satisfaction of His justice in the Pet Lamb (as is the case for the slaves) andin the Pond of the Fire (as is the case for the reprobates) and thereby altogether signify that which is requisitefor the new beginnings of an eternally fresh sky and fresh land.

The symbol, to the One being sat-down upon the cloudiness, is representative of Jesus beingaddressed in His capacity as both Judge of the reprobates and Deliverer of the chosen by an agentof new beginnings concerning a crucial juncture of ushering-in the fresh sky and the fresh land.The symbol, Dispatch your gathering-hook and reap, is not representative of a command, butof exultant anticipation that Jesus will send forth condemnation which will cut-down and gathertogether for punishment. The symbol is itself an elucidating allusion to a portion of Joel’s proph-ecy: Set forth gathering-hooks, since the vintage is standing by the side; travel in, tread, onthe very account that the trough is replete, the lower wine vats overflow; since their worth-less (deeds) are being increased (Exaposteilate drepana, hoti parest‘ken ho trug‘tos, eisporeuesthe,pateite dioti pl‘r‘s h‘ l‘nos, huperekcheite ta hupol‘nia, hoti pepl‘thuntai ta kaka autÇn - Joel 3:13LXX ). Indeed the hostile (one), the (one) having scattered them (having sowed the reprobatesand planted the system of Antichrist) is the Traducer. Indeed the harvest is the entire comple-tion of the age. Indeed the reapers are messengers. Accordingly in very much the mannerthat the darnel is to be collected together and is to be burned-down in fire, in this way willbe the entire completion of this age (Ho de echthros ho speiras auta estin ho diabolos. Ho detherismos sunteleia tou aiÇnos estin. Hoi de theristai aggelloi eisin. HÇsper oun sullegetai ta zizaniakai puri katakaietai, houtÇs estai en t‘ sunteleia tou aiÇnos toutou - Matt 13:39-40).

Make no mistake about the fact that the entire completion of the age is realized by a person eitherat the moment of their death or at the moment of Jesus’ return: From the standpoint of eternity,both events are one and the same (Rev 20:5 & 14). The symbol, because the hour of the harvestcame to you, is representative of the season for condemnation having taken place in the naturalrealm, as being the reason for sending-out condemnation which severs and collects for the furnace.From the perspective of the spiritual sphere, all of time is in view; from beginning to end. There-fore, the hour of the harvest is not restricted to the end of the age, as certain that the doomedsubjects of this condemnation have been “preheated” and as certain that the vast majority who arethus condemned (every reprobate who has ever lived) shall not be alive at the moment of Jesus’return. The word, hour (hÇra), is also correctly translated as season (John 5:35, II Cor 7:8).

The symbol, because the harvest of the land was desiccated, is representative of the maturationfor the purpose of the full spectrum of justice to bear upon the natural realm, as being the reasonfor the ever-present season for severing and collecting. Nay, this is the occasion... to thoroughlywither the ones having thoroughly withered the land (Rev 11:18). Mark well, that the symbol hasas much application to the present and to the past as it does to the future event of the entirecompletion of the age. Those who reside upon the land, who are spiritually dead and whose sensesare restricted to what they can naturally see, hear and touch; whose aspirations are restricted to thetitillation and gratification of the natural senses, are shown to be withered and made brittle (desic-cated). Having already endured a mere taste of judgment and having not responded with repent-ance, the reprobates are thus rendered able to enhance the swift action of the keen blade and theease with which the gathering-hook is wielded and dispatched. Having committed the predetermin-ed allotment of his sins (Matt 23:32), the reprobate is thus hewn-down as dried and brittle grain.


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And the (One) having been sitting-down upon the cloudiness threw His gathering-hook upon the land, and

the land was harvested.Kai ebalen ho kath‘menos epi t‘n nephel‘n

to drepanon autou epi t‘n g‘n kai etheristh‘ h‘ g‘ .

Rev 14:16

The symbol, the One having been sitting-down upon the cloudiness, is representative of Jesusin His role as the Sovereign of the sanctified ones (15:3), depicted here as returning in myriadsof His consecrated ones (en muriasin hagiais autou - Jude :14) to judge the entire natural realm(see verse 14 commentary - page 81). The symbol itself is repeated here for the third time in thissegment of the vision, not for the sake of redundant emphasis, but for the sake of differentiatingand contrasting the redeemed who compose the central elements of the cloudiness from the repro-bates who compose the central elements of the land. Since only those who reside upon the land,whose affections are restricted to the natural realm, are to be harvested; those who reside in thesky, whose Heavenly affections place them within the cloudiness over which Jesus affectionatelyand protectively resides, were never in such danger. The symbol, threw His gathering-hook uponthe land, is representative of Jesus sending out the blade of condemnation throughout the naturalrealm and hewing down the spiritually dead reprobates, who live only to titillate and to gratify thenatural senses. The symbol, the land was harvested, is representative of the entire natural realmbeing withered and brittle by the heat and dehydration of condemnation. A symbolic grain harvestis thus shown to be continuously and thoroughly accomplished, not during a particular event in thefuture, but during the present. There is absolutely no aspect of the natural realm which awaitscondemnation at a future tribunal: Those who have already been examined and condemned in thepreceding seal and trumpet judgments (summarily symbolized here) await only to be punished.

And a different messenger went forth out of the Shrine in the sky, he also

holding a keen gathering-hook.Kai allos aggelos ex‘lthen ek tou naou tou en

tÇ ouranÇ , echÇn kai autos drepanon oxu.Rev 14:17

The sixth of eight different messengers

Having fully described the symbolic grain harvest of condemnation, the Apostle John here beginsto describe the symbolic grape harvest of punishment. The symbol, a different messenger wentforth out of the Shrine in the sky, is representative of the sixth of eight such messengers in thevision proceeding from the mystical habitation of Jehovah (Rev 11:19b), in which believers aresymbol-ized as pillars (Rev 3:12-13).

The Eight Different MessengersThe appellation, different , serves the two-fold purpose of calling attention to missions which are singularand of preventing the reader and hearer of the vision from confusing one such messenger with the other(or with any of the messengers who do not bear the unique designation). Recall that the first DifferentMessenger is called from the end of the age (from the rising of the Sun), the edge of time’s terminalextremity, to instruct the four messengers who will hasten events thither (Rev 7:2). Each of the seven

other different messengers are called, in turn, to administer the judgment at the opening-up of the seventhsignet (Rev 8:3), to implement the perpetual Good Message (Rev 14:6), to prophesy the fall of mystical

Babylon (Rev 14:8), to exultantly acknowledge Jesus’ suitability and prerogative to Judge (Rev 14:15), toreveal the purpose of the symbolic keen gathering-hook (present verse), to exult in the dispatch of the

gathering-hook (Rev 14:18) and to announce the fall of Babylon (Rev 18:1). As certain that the number,


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eight, is symbolic of “new beginnings”, the eight matters in which the different messengers are involvedare elemental and necessary, in order to usher-in the new sky and the new land. As certain that the

number, six, is symbolic of man and the imperfection of missing the mark, it is appropriate that this sixthdifferent messenger should declare the readiness of all remaining human beings to be severed.

It is crucial, in order to usher-in the fresh sky and the fresh land, that all reprobates first be severedfrom the natural realm and then appear before the Great White Throne. More than a matter ofremarkable “coincidence” is derived also from the fact that three of the vision’s eight differentmessengers appear in this perspective of the harvest (verses 15, 17 & 18). The symbol, in the sky,representative of that which is within the spiritual sphere, is omitted from the description of thepreceding different messenger, since the fact of a glorified Christ presiding over the aggregate ofglorified believers would have rendered such a symbol as a superfluous redundancy. Since anyother indication is lacking here, to portray the Shrine of the fulfilled Kingdom (rather than theShrine of the unfulfilled Kingdom existing in the natural realm), the symbol at once becomesmeaningful. The symbol, he also holding a keen gathering-hook, is representative of this differ-ent messenger being involved in the same process of judgment, but harboring and wielding theblade of a different and subsequent portion of the same harvest.

A crucial juncture in ushering-in the fresh sky and the fresh land, is the collection of those whohave been cut-down and condemned for torture. Whereas Jesus is depicted as having hewn thereprobates with condemnation in a symbolic grain harvest, this sixth different messenger shall bedepicted as collecting the reprobates for torture in a symbolic grape harvest. Necessary for athorough understanding of this portion of the vision is the realization of the fact that the One beingsat-down upon the cloudiness is the revelation of the One who abides unseen within the Shrine.This different messenger is not an individual agent of Jesus carrying an actual sickle, but symbol-izes all messengers of His ability accompanying His descent from Heaven, in blazing fire, givingvindication to the (ones) not perceiving Supreme Deity, and to the (ones) not attentive to theGood Message of our Supreme Authority Jesus Christ (en puri phlogos, didontos ek-dik‘sin toism‘ eidosi Theon, kai tois m‘ hupakouousi tÇ euaggeliÇ tou Kuriou h‘mÇn I‘sou Christou - II Thes1:7-9). The word, vindication, is translated from ekdik‘sin; conveying both the meanings, redemp-tion from oppression (for the chosen) and execution of vindictive justice (upon the reprobates -Luke 18:6-7, 21:22, Rom 12:19, II Cor 7:11, Heb 10:30 & I Pet 2:14). Greater than a parablemerely describing the Kingdom to the chosen, were the prophetic words of Jesus: in the occasionof the harvest, I will utter to the reapers, You will collect firstly the darnel together and youwill bind them into bundles towards the (time) to burn-down. Indeed assemble the graintogether into my repository (en tÇ kairÇ tou therismou erÇ tois theristais, Sullexate prÇton tazinania kai d‘sate auto eis desmas pros to katakausai. Ton de siton sunagagoge eis t‘n apoth‘k‘nmou - Matt 13:30).

And a different messenger came forth out of the Place of Sacrifice, holding authoritative privilege upon the fire, and he pronounced a great outcry to the (one) holding the keen gathering-

hook, laying forth, Dispatch your keen gathering-hook and collect the vintage,

the bunches of the vine of the land, since the clusters of grapes of it

make a point.


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Kai allos aggelos ex‘lthen ek tou thusiast‘riou, echÇn exousian epi tou puros, kai ephÇn‘se

kraug‘ megal‘s tÇ echonti to drepanon to oxu, legÇn, Pempson sou to drepanon to oxu kai

trug‘son tous botruas t‘s ampelou t‘s g‘s, hoti ‘kmasan hai staphulai aut‘s.

Rev 14:18The seventh of eight different messengers

The sixth of eight great pronouncements called aloud

The Eight Different Messengers

The symbol, a different messenger went forth out of the Place of Sacrifice, is representative of theseventh of eight such messengers within the vision proceeding from the spiritual state in which all

sacrifices rendered by believers are amassed (Rev 8:3). The appellation, different , serves the two-foldpurpose of calling attention to missions which are singular and of preventing the reader and hearer of thevision from confusing one such messenger with the other (or with any of the messengers who do not bearthe unique designation). Recall that the first Different Messenger is called from the end of the age (from

the rising of the Sun), the edge of time’s terminal extremity, to instruct the four messengers who willhasten events thither (Rev 7:2). Each of the seven other different messengers are called, in turn, to

administer the judgment at the opening-up of the seventh signet (Rev 8:3), to implement the perpetualGood Message (Rev 14:6), to prophesy the fall of mystical Babylon (Rev 14:8), to exultantly

acknowledge Jesus’ suitability and prerogative to Judge (Rev 14:15), to reveal the purpose of thesymbolic keen gathering hook (Rev 14:17), to exult in the dispatch of the gathering hook (present verse)

and to announce the fall of Babylon (Rev 18:1). As certain that the number, eight, is symbolic of “newbeginnings”, the eight matters in which the different messengers are involved are elemental and necessary,

in order to usher-in the new sky and the new land. As certain that the number, seven, is symbolic ofcompletion and perfection, it is appropriate that this seventh different messenger should herald the utter

satisfaction of Jehovah’s justice.

The Place of Sacrifice

The symbol, Place of Sacrifice, is representative of the self-denial that all believers are called upon torender (Rom 12:1-12). The Place of Sacrifice therefore represents the demand of the Pet Lamb for

absolute sacrifice of one’s own interests and desires in deference to Him and His cause (Matt 16:24-26 &Luke 14:25-33). The symbol is used eight times in the vision, signifying the premium placed by Jehovahupon the sufferings of the chosen, in the formulation of His judgments upon the reprobates. It is used inthe fifth seal judgment, with respect to the honored position of martyred believers (Rev 6:9). It is used

twice in the seventh seal judgment, with respect to the activity of the second different messenger and withregard to the prayers of the believers being recognized as sacrifices (Rev 8:3). It is used with regard to its

fire being used as judgment to be thrown into the natural realm (Rev 8:5). It is used with regard to thevoice of retribution being garnered from the prayers of the chosen (Rev 9:13). It is used with regard to the

use of Holy Scripture in maintaining order and decorum within the sacred duty of believers to sacrifice(Rev 11:1). It is used with regard to gathering the condemned reprobates for punishment (Rev 14:18). It isused in the third bowl judgment, with regard to the voice of retribution, vindicating the poisoning of themeans by which the reprobates would otherwise be brought to repentance (Rev 16:7). As certain that thenumber, eight, is symbolic of new beginnings, the eight references in the vision to the Place of Sacrifice

represent crucial influences and actions necessary to usher-in the fresh sky and fresh land.

The symbol, holding authoritative privilege upon the fire, having reference to the Place of Sacr-ifice (8:5a), is representative of the seventh different messenger harboring and wielding masterywhich regulates and directs the judgments that refine believers and punish reprobates. The actionis in keeping with Jesus’ use of His Heavenly agents to administer judgment upon the reprobates


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(see preceding verse commentary). More than a matter of remarkable “coincidence” is derivedfrom the fact that three of the vision’s eight different messengers and two of the vision’s great pro-nouncements which are called aloud appear in this perspective, of the harvest. The usual symbol,“called aloud” (ekraxe), however, is replaced in this particular instance by the stronger and moreemphatic, “outcry” (kraug‘ ). To understand the change for the sake of this particular instance andthe reason for this particular symbol, one is brought to appreciate the hard-breathing passion ofJehovah (verse 10), His determined pursuit of gratifying the demands of His essence. Withthoughts and expectations thus exercised and impassioned, the messenger cannot contain thetriumphant outcry of holy vindication which is in the process of being gratified.


The symbol, He pronounced a great outcry (ephÇn‘se kraug‘ megal‘s), is representative of anauthoritative declaration (pronounced ) having age-long impact (great ), made by means of exclamatoryimperative, intended to capture undivided attention through the din and clamor of human affairs (outcry).

As the first such pronouncement represented the sentiment of Jehovah speaking directly to the veryessence of His own being (Rev 6:10), the second called aloud great pronouncement speaks directly tothe essence of Satan’s leading agents (Rev 7:2). With the third called aloud great pronouncement, theslaves of the Supreme Deity recognize the sovereign mastery of Jehovah and express gratitude for beingstamped with the royal signet (Rev 7:10). With the fourth called aloud great pronouncement, Jesus is

depicted as giving sworn testimony with regard to the revealed Good Message of grace (Rev 10:3). Withthe fifth called aloud great pronouncement, a messenger from the Shrine exults with regard to Jesus’suitability and prerogative to judge (Rev 14:15). With this sixth pronouncement in a great outcry, a

messenger from the Place of Sacrifice exults in the anticipation of the gathering hook being thrust into thereprobates (Rev 14:18). With the seventh called aloud great pronouncement, Jesus heralds the imminent

fall of Babylon the Great (Rev 18:2). With the eighth called aloud great pronouncement, the spiritualpersonification of the Judge’s heart is perceived to summon the birdlings of justice to the great spiritual

Battle of Armageddon (Rev 19:17). Since the number, eight, is symbolic of new beginnings and since thisparticular symbol appears eight times in the vision, there is additional meaning for each time that it is

employed. The eight great pronouncements which are called aloud depict the satisfaction of Jehovah’sjustice in the Pet Lamb (as is the case for the slaves) and in the Pond of the Fire (as is the case for thereprobates) and thereby altogether signify that which is requisite for the new beginnings of an eternally

fresh sky and fresh land.

The symbol, to the one holding the keen gathering-hook, laying forth , is representative of theauthoritative declaration of the seventh different messenger being in form of a set discourse whichis directed to the sixth different messenger, with reference to the action of the second gathering-hook (see preceding verse commentary). The symbol has application to the activity and missionof the sixth different messenger, in the sense that the authoritative declaration of the fifth differentmessenger has application to the activity and mission of the One having been sitting-down uponthe cloudiness (verse 15). The gathering-hook of the former signifies the symbolic grape harvestof collecting for punishment (see following verse commentary), while the gathering-hook of thelatter signifies the symbolic grain harvest of condemnation (verse 16). The symbol, Dispatch yourkeen gathering-hook and collect the vintage, is not representative of a command, but of exultantanticipation and testimony to Jehovah’s hard-breathing passion, that the reapers represented inthe sixth different messenger will be sent-out and engaged in collecting the condemned reprobatesfor punishment. The symbol, collect the vintage, is representative of desiccation by means ofsevering the bunches from the vine. The intended depiction is that of cutting-off the spirituallydead from any source of nourishment, in preparation for torture (John 15:6).


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The word, ampelou (vine) conveys the idea of twining and coiling about. The symbol, the bunchesof the vine of the land (serving as a qualifier of the symbol, the vintage), is representative of thereprobates in their dependence upon the system of Antichrist (the vine which is coiled about theland), not only for sensual gratification, but also for peace and security. They are thus renderedfrustrated, in a turmoil of disillusionment and anxiety. The word, staphulai (grapes), conveys theidea of grapes that are intertwined. The symbol, since the clusters of grapes of it make a point,is representative of allotment of sins having been filled, as being the reason for the drying actionintended by severing the bunches from the vine. The symbol, vine (coiled about) the land, por-trays a haphazard, chaotic network throughout the natural realm. The symbol, clusters of (inter-twined) grapes, is a portrayal of varieties of associations in loose unity and mutual involvement.Together, the two symbols represent the appearance of confusion and disarray. The symbol, makea point (translated from ‘kmasan), is derived from the shape of a grape cluster at maximum ripe-ness and is representative here of the measure of guilt having reached its predetermined capacity(Gen 15:6, Matt 23:32 & I Thes 2:16).

And the messenger threw his gathering-hook out into the land, and collected the vintage of the vine of the land, and he

threw into the trough of the great hard-breathing passion of the Supreme Deity.Kai ekbalen ho aggelos to drepanon autou eis t‘n g‘n, kai etrug‘se t‘n ampelon t‘s g‘s, kai ebalen eis t‘n l‘non tou thumou tou Theou

ton megal‘n.Rev 14:19

The symbol, the messenger threw his gathering-hook out into the land, is representative of thereapers (symbolized by the sixth different messenger) being sent-out and engaged in collectingthe condemned reprobates for punishment. The blade of judgment is thus dispatched into the natur-al realm to sever the spiritually dead reprobates from their means of perceived contentment andfulfillment. The symbol, collected the vintage of the vine of the land, is representative of desicca-tion by means of severing the bunches from the vine, of severing the reprobates from theirdependence upon the haphazard, chaotic network of the system of Antichrist which coils through-out the natural realm (see preceding verse commentary). The symbol, he threw into the troughof the great hard-breathing passion of the Supreme Deity, is representative of casting the desic-cated and severed reprobates (the vintage) into the means by which they are channeled intoJehovah’s determination and relentless pursuit of gratifying His longing for justice (Rev 14:10).

As the juice of trampled grapes is forced to flow downward from the upper vat to the lower vat,the trough is symbolic of the ease with which defiant and rebellious reprobates tumble into thehorror of everlasting Hell. This sixth of the eight different messengers is therefore representativeof the mighty messengers who will set-off by boundary the harmful (ones) out of the midst ofthe just (ones), and they throw them into the Furnace of the Fire (aphoriousi tous pon‘rous ekmesou tÇn dikaiÇn, kai balousin autous eis t‘n kaminon tou puros - Matt 13:49-50), who in blazingfire will be giving vindication to the (ones) not perceiving Supreme Deity, and to the (ones)not attentive to the Good Message of our Supreme Authority Jesus Christ (en puri phlogos,didontos ekdik‘sin tois m‘ eidosi Theon, kai tois m‘ hupakouousi tÇ euaggeliÇ tou Kuriou h‘mÇnI‘sou Christou - II Thes 1:8).


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And the trough was trampled outside of the town, and blood went forth out of the trough up to the head-stalls of

the horses, from a thousand six-hundred stadia.

Kai epat‘th‘ h‘ l‘nos exÇ t‘s poleÇs, kai ex‘lthen haima ek t‘s l‘nou achri tÇn chalinÇn

tÇn hippÇn, apo stadiÇn chiliÇn hexakosiÇn.Rev 14:20

Concerning the collected vintage (the “grapes of wrath”), those severed from the system uponwhich they depend (preceding verse) and rendered frustrated in a turmoil of disillusionment andanxiety (verse 18), the Apostle John here observes the effect and extent of the bitter harvest. Thesymbol, the trough was trampled outside of the town, is representative of the mighty messengers(symbolized by the sixth different messenger) mercilessly crushing the reprobates, in the mannerof vineyard workers treading heavily upon collected vintage, beyond the spiritual precincts ofJehovah’s habitation in His people within the natural realm (outside of the town). Those who willtrample the sacred town during the ministry of the Holy Scriptures (Rev 11:2) will themselves betrampled outside of the town like grapes during harvest. They who suppress, distort and defile allthat pertains to the Kingdom of spiritual Israel (the sacred town) shall find their own dreams,schemes and efforts dashed with seeming reckless abandon; in the process of tumbling through thetrough of Jehovah’s hard-breathing passion, on their way to everlasting isolation.

The symbol, blood went forth out of the trough up to the head-stalls of the horses, is represent-ative of the aftermath of crushed rebellion and sin, splashing-over the rim of the channel of Jeho-vah’s hard-breathing passion and splattering upon the natural realm. Although this is an ever-present reality, with the symbol, up to the head-stalls of the horses, having reference to the horsesof the four leading seal judgments (Rev 6:2-8); the ultimate expression is seen in the sixth trumpetjudg-ment, at the hands of the demonic cavalry force, towards the end of the age (Rev 9:17 & 18).Being the measurement of a symbolic spiritual landscape, the symbol of a thousand six-hundredstadia has absolutely no reference to geographical dimensions in the natural realm. When thesymbol, forty (representative of both probation of doomed reprobates and trial of believers), issquared (a thousand six hundred), it represents the extent and limit of either probation or trial.Since the symbol applies to a spiritual arena outside the sacred town where believers dwell, it isrepresentative here of a limiting extent, with regard to the age-long probation wherein the repro-bates have trodden the sacred town underfoot; of a limit, with regard to the amount of sins thatthey have been allotted to commit and of the limit, with regard to the amount of damage that thedemonic cavalry force is allowed to exact upon fallen mankind.

More than a matter of remarkable “coincidence” is derived from the fact that three of the vision’seight different messengers and two of the vision’s great pronouncements which are called aloudappear in this perspective of the harvest. The grand age-long harvest involves the fifth, sixth andseventh of the vision’s eight different messengers and is regulated by the fifth and sixth of thevision’s eight great pronouncements called aloud. The harvest is thereby shown to bear theunmistakable imprint of the Godhead and the unequivocal declaration of evidentiary testimony.With the perspectives contained within the accounts of the grain and grape harvests, John is thussped forward into the future again and is being returned to the scene of eternal decrees, with theShrine of the Supreme Deity being opened-up in the spiritual sphere (Rev 11:19b). After vital andcrucial matters have been fully described, with the remaining perspective of the safety of spiritualIsrael (Rev 15:1-8), John shall be fully equipped to proceed from descriptions of the trumpet judg-ments to the descriptions of the bowl judgments.


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The Vultures of JusticeAnd I perceived one messenger stand-ing in the Sun and He called aloud a great pronouncement, laying forth to all the birdlings, to the (ones) flying in mid-sky, Come here! And gather together into the dinner of the great

Supreme Deity,Kai eidon hena aggelon hestÇta en tÇ h‘liÇ kai ekraxe phÇn‘ megal‘ , legÇn pasi tois orneois tois petÇmenois en mesouran‘mati,

Deute kai sunagesthe eis to deipnon tou megalou Theou,

Rev 19:17The eighth of eight great pronouncements called aloud

The symbol, I perceived one messenger standing in the sun, is representative of the ApostleJohn’s visualization and comprehension, by means of the spiritual trance, of an agent of singularsignificance (one messenger standing) within the brilliance of truth’s revelation (the Sun - Rev6:12 & 12:1). Since this is a depiction of Jehovah’s justice heralding its satisfaction and sincejustice can communicate only from permanent residence within the truth, the messenger is thespiritual personification of the heart of Jesus as Judge. This is not the only occasion in which Jesushas appeared in this vision as a messenger (Rev 10:1, 12:7 & 20:1).


The symbol, He called aloud a great pronouncement, is representative of an authoritative declarationhaving age-long impact (a great pronouncement), made by means of exclamatory imperative, intended to

capture undivided attention through the din and clamor of human affairs (called aloud). As the first such pronouncement represented the sentiment of Jehovah speaking directly to the very

essence of His own being (Rev 6:10), the second called aloud great pronouncement speaks directly tothe essence of Satan’s leading agents (Rev 7:2). With the third called aloud great pronouncement, theslaves of the Supreme Deity recognize the sovereign mastery of Jehovah and express gratitude for beingstamped with the royal signet (Rev 7:10). With the fourth called aloud great pronouncement, Jesus is

depicted as giving sworn testimony with regard to the revealed Good Message of grace (Rev 10:3). Withthe fifth called aloud great pronouncement, a messenger from the Shrine exults with regard to Jesus’suitability and prerogative to judge (Rev 14:15). With the sixth called aloud great pronouncement, a

messenger from the Place of Sacrifice exults in the anticipation of the gathering hook being thrust into thereprobates (Rev 14:18). With the seventh called aloud great pronouncement, Jesus heralds the imminent

fall of Babylon the Great (Rev 18:2).

With this eighth and final called aloud great pronouncement, the spiritual personification of the Judge’sheart is perceived to summon the birdlings of justice to the great spiritual Battle of Armageddon (Rev

19:17). Since the number, eight, is symbolic of new beginnings and since this particular symbol appearseight times in the vision, there is additional meaning for each time that it is employed. From the passion ofJehovah in avenging the blood of His martyred slaves to the satisfaction of His hard-breathing passion inthe Battle of Armageddon, the eight great pronouncements which are called aloud depict the satisfactionof His justice in the Pet Lamb (as is the case for His slaves) and in the Pond of the Fire (as is the case forthe reprobates) and thereby altogether signify that which is requisite for the new beginnings of an eternally

fresh sky and fresh land.


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The symbol, laying forth, to all the birdlings, the ones flying in mid-sky, is representative ofthe set discourse of the declaration, being directed to the demands for justice which exist withinthe sphere of a believer’s communion with the Father (Rev 8:13 & 14:6). Jesus described thosewho are not seized to be with Him at His return as a ruin of spiritually dead bodies upon which thevultures of judgment would descend. Indeed, For at which place in the case there would be acorpse, there will the eagles be assembled together (Hopou gar ean ‘ ptÇma, ekei sunachth‘-sontai hoi aetoi - Matt 24:28). The vultures of judgment, symbolized here as birdlings, the onesflying in mid-sky, are being summoned by the herald of Jehovah’s justice to feast upon the repro-bates. The symbol, Come here! And gather together into the dinner of the great SupremeDeity, is representative of the imperative issued by the spiritual personification of the heart ofJesus as Judge, for the demands of justice to converge upon the state of existence where they mayfeast upon His justice (at which place in the case there is a corpse). The symbol, Come here!, isitself representative of an irresistible summons into the place having been called Hebraistically,“Armageddon”, the spiritual location where the Kingdom of Jehovah triumphs at the expense ofthe reprobates (see Rev 16:16 commentary - page 81).

The symbol, the dinner of the great Supreme Deity, is representative of His continuing feast ofjudgment, wherein the demands for justice (the ravenous birdlings) are assembled to attack andto be fully satisfied. Neither an event restricted to the future nor a scene of carnage occurring atany particular geographic location in the natural realm, it is ongoing in the present. When askedabout the location of this event by the original twelve, Jesus indicated its ubiquitous universality,with the reply, At which place the body is, there the eagles will be gathered together (Hopouto sÇma, ekei sunachth‘sontai hoi aetoi - Luke 17:37). The symbol, the great Supreme Deity,appearing only here in the entire vision, is itself representative of the inexorable connectionbetween the spiritual personification of the heart of Christ as Judge and the demands for justice(between the one messenger standing in the Sun and all the birdlings being summoned), diningtogether at the feast of His judgment. The symbol, the great Supreme Deity and wondrous One(ho Theos ho megas kai thaumastos), was used in Daniel’s intercessory prayer concerning judgmentupon the sins of Israel (Daniel 9:4). The symbol was used in the prayer of Jeremiah, when he spokeof Jehovah recompensing sinfulness of the fathers into bosoms of their children with them,calling Him, the great Supreme Deity, the forceful One (hamartias paterÇn eis kolpous teknÇnautÇn met’ autous, ho Theos ho megas, ho ischuros - Jer 32:18 LXX). The symbol, the great Sup-reme Deity, is thus a distinctive title which exalts His immensity with respect to ability to executejustice upon the sin of every thought, word and deed of multitudes of people: It is a title which isinseparably connected with Jesus in His role as angry and vindictive Judge.

in order that you would eat flesh of sovereigns, and flesh of commanders, and flesh of forcible (ones), and flesh of horses and of the (ones) being sat-down upon them, and flesh of every (one); both also of liberated (ones) and of slaves, and of small (ones)

and of great (ones).hina phag‘ te sarkas basileÇn, kai sarkas

chiliarchÇn, kai sarkas ischurÇn, kai sarka hippÇn kai tÇn kath‘menÇn ep’ autÇn, kai sarkas pantÇn, eleutherÇn te kai doulÇn,

kai mikrÇn kai megalÇn.Rev 19:18


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The symbol, in order that you would eat flesh, is representative of consumption of that whichcovers, the devouring of all that is external (17:16), as being the warrant for the demands of justiceto gather together into the dinner of the great Supreme Deity (preceding verse). The symbol, eatflesh, is applied here to the accounting of every thought, word and deed. As buzzards savagely tearoff chunks and strips from putrefying corpses, the demands of justice brutally rip away defilements(Matt 15:18-19) from grumblers, blaming (ones), being (ones) traveling according to theirstrong yearning and their mouth speaks (expressions) bulging-over; having caused (their)faces to wonder through favor of usefulness (goggustai, memphimoiroi, kata tas epithumias autÇnporeuomenoi, kai to stoma autÇn lalei huperogka, thaumazontes prosÇpa Çpheleias charin - Jude:16). The characteristics which are common to every spiritually dead body upon which the vulturesof justice descend are seen in the human beings listed by the Apostle Paul, as (ones) fond of selves,(ones) fond of silver, braggarts, (ones) who appear above others, vilifiers, (ones) being unper-suadable to parents, ungrateful (ones), wicked (ones), ones uncherishing toward kindred,truceless (ones), traducers, (ones) without self-control, savage (ones), (ones) hostile to virtue,betrayers, (ones) falling-forward, (ones) being inflated; fond of pleasure rather than fond ofSupreme Deity (philautoi, philarguroi, alazones, huper‘phanoi, blasph‘moi, goneusin apeitheis,acharistoi, anosisi, astorgoi, aspondoi, diaboloi, askrateis, an‘meroi, aphilagathoi, prodotai,propeteis, tetuphÇmenoi, phil‘donia mallon ‘ philothesi - II Tim 3:2-4 ); the religious among themhaving held a formation of well-reverence; indeed the ability of it being (ones) contradicted(Echontes morphÇsin eusebeias, t‘n de dunamin aut‘s ‘rn‘menoi, kai toutous apotrepou - II Tim3:5). These characteristics (flesh for the birdlings) are seen in all who are symbolized here as sov-ereigns, commanders, forcible ones, horses and of the ones being sat-down upon them, everyone both also of liberated ones and of slaves, of small ones and of great ones.

The symbol, flesh of sovereigns, is representative of the impure and defiling thoughts, words anddeeds (flesh) of government leaders. The symbol, flesh of commanders, is representative of theimpure and defiling thoughts, words and deeds of high-ranking military leaders (6:15). The word,commanders, is translated from chiliarchÇn, which literally means “chiefs of a thousand”. Thesymbol, of forcible ones, is representative of those who are influential and possessing means. Thesymbol, of horses, is representative in this context of those who serve as the means by which polic-ies and directives are swiftly disseminated and the ones being sat-down upon them is thereforesymbolic of those who control and steer the ones who disseminate the policies and directives. Thesymbol, every one both also, is representative of the inclusivity of all gradations between theopposite extremes mentioned. The symbol, of liberated ones, is representative of all who areexempt from obligations and who are liberated from responsibilities, while the symbol, everyone... of slaves, is representative of the opposite extreme; of all who are in bondage to obligationsand encumbered with responsibility. The symbol, of small ones, is representative of those whoselives are esteemed to be of little consequence, while the symbol, of great ones, is representativeof the opposite extreme, of those upon whom many depend; those whose lives are esteemed to havesignificant impact.

All of these exhibit the etching of the Dangerous Animal, either upon their hands or upon theirforeheads (see Rev 13:16-17 commentary page 62), and are subject to the exposure of all theirimpure and defiling thoughts, words and deeds (their flesh) to the savage assault of the demandsof justice (the ravenous birdlings). All of these are being assembled into the warfare of that day,the great one of the Supreme Deity the All-ruling Sovereign (see Rev 16:14 commentary - page79). As certain that the day, the great one is currently in progress, the depiction here is notrestricted to an event in the future, but is a process which has already begun and shall continueuntil the return of Jesus Christ (Rev 6:17). Reprobates do not discover the truth of this horriblereality until the moment of natural death.


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And I perceived the Dangerous Animal, and the sovereigns of the land, and their armaments being gathered together to

make warfare with the (One) having been sitting-down upon the horse, and with

His armaments.Kai eidon to th‘rion, kai tous basileis t‘s g‘s, kai ta strateumata autÇn sun‘gmena poi‘sai polemon

meta tou kath‘menou epi tou hippou, kai meta tou strateumatos autou.

Rev 19:19

Having perceived the demands of justice being summoned by the spiritual personification of theheart of Jesus as Judge, the Apostle John here perceives the very targets upon whom the demandsare to ferociously descend. The symbol, I perceived the Dangerous Animal, is representative ofthe Apostle’s visualization and comprehension by means of spiritual trance (Rev 4:1) the conglom-erate of governments throughout the world serving to promote and to perpetuate hostility towardsJesus and those for whom He sacrificed Himself. The Dangerous Animal, produced by the Fabu-lous Serpent from the ingredients of three preceding earthly hemispheric empires (Rev 13:1),perpetuates itself as a reconfiguring entity (see Rev 13:11 commentary - page 55) and is itself theproducer of the Pseudo (or Spurious) Prophet (see Rev 13:15 commentary - page 61). It is uponthe Dangerous Ani-mal that Babylon the Great is lifted into prominence (Rev 17:3). While the tenhorns of the Dangerous Animal bring Babylon the Great to ruin (Rev 17:6), the DangerousAnimal itself is seen here to be brought simultaneously to ruin. The symbol, I perceived... thesovereigns of the land, is representative of visualization and comprehension of leaders of thenatural realm (Rev 6:15 & 17:2), rulers of those who are consumed with the gratification of thenatural senses (Rev 6:10).

The symbol, I perceived... their armaments being gathered together, is representative of visual-ization and comprehension of those over whom the leaders of the natural realm exercise mastery.Recall that the three impure spirits similar to frogs... travel out upon the sovereigns of the landand the entire inhabited land, from the mouths of the Fabulous Serpent, the Dangerous Animaland the Pseudo Prophet, for the purpose of assembling them into the warfare depicted here (Rev16:3 & 4). The symbol, armaments, is therefore representative here of the entire inhabited land,hav-ing been whipped-up into a frenzy of defiance and rebellion against the Living Supreme Deity.Although they are assembled by the sovereigns who are themselves assembled by those who aresymbolized as the three impure spirits, it is actually the predestining decree of Jehovah which hasassembled them together into the place having been called Hebraistically , “Armageddon” (seeRev 16:16 commentary - page 81). The depiction here is one of convergent determination andmassive collective sentiment, of vigorous opposition with the intent of conquest (see Rev 16:14commentary - page 79). Reprobates are therefore portrayed here to be coalescing in a commonhostility, intent upon obliterating any idea that would impinge upon the conscience and any teach-ing that would threaten their hyper-motivated pursuits of pleasure.

The symbol, to make warfare with the One having sat down upon the horse, and with Hisarmaments, is representative of John visualizing and comprehending current and ongoing actionsof hostility against Jesus and against the chosen. The enemy is being assembled together to makewarfare: While this worldwide scene shall certainly be occurring at the moment of Jesus’ return,the depiction is not designed by the Spirit to be restricted to a future event, but is calculated toinform the chosen of a reality which had begun in the past and is progressing through the present.The symbol, to make warfare, is representative of the design of repeated attacks against each truebeliever, along three fronts: Enticements individually designed and customized to stimulate the


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lusts of the flesh (internal), allurements ingeniously crafted to make the present life and existingworld to be attractive (external) and incidents arranged by Satan to discredit and bring shame(infernal - Rev 12:17). The symbol, warfare, is itself not only representative of campaigns ofpersecu-tion and oppression directed toward true believers (Rev 13:7), but also of defiance andrebellion expressed by luxuriation in prosperity, apparent peace and artificial security (see Rev16:15 commentary - page 80). The symbol expresses the manifestation of every form of disobedi-ence and hostility to the demands of the Good Message of grace.

The symbol, the One being sat-down upon the horse, is representative of Jesus, in His role ofmiraculous Mediator, controlling and steering the force of justice (Rev 19:11). He bursts upon thisscene, the gentle and benevolent Deliverer of the chosen, as threatening and malevolent Judge ofthe reprobates (Rev 16:21 & verse 15). The symbol, with His armaments, is representative ofJesus being accompanied not only by Heavenly agents, but also by believers (Rev 19:14). ForHimself, the force that He directs and the chosen, Jesus is shown in the aggressive and intimidatingposture of Avenger against all the otherwise overwhelm-ing opposition (see Rev 20:9 commentary- page 101).

And the Dangerous Animal was arrested, and with this the Pseudo Prophet, the

(one) having performed the signs in the face of it, in whom it caused the (ones) having taken the etching to roam, and the (ones) having paid homage to the

image of it. The two were thrown alive into the Pond of the Fire, the (one) being

kindled in the sulphur.Kai epiasth‘ to th‘rion, kai meta toutou ho psuedo-

proph‘t‘s ho poi‘sas ta s‘meia enÇpion autou, en hois eplan‘se tous labontas to charagma tou th‘riou, kai tous proskunountas t‘ eikoni autou.

ZÇntes ebl‘th‘san hoi duo eis t‘n limn‘n tou puros t‘n kaiomen‘n en tÇ theiÇ .

Rev 19:20

The symbol, the Dangerous Animal was arrested, is representative of the system of Antichristbeing seized and contained, with regard to the warfare being performed against Jesus and Hischosen (preceding verse). The symbol, was arrested (epiasth‘ ), literally, “was squeezed”, is repre-sentative of severe restrictions and inescapable enclosure imposed by Jesus. With the system’sjurisdiction being shrouded in the confoundment and disillusionment of the fifth bowl judgment(Rev 6:10), the chief weapons of both the Dangerous Animal and the Pseudo Prophet are thusdisabled in the hands of Satan, before he himself is arrested and cast into the Pond of the Fire(Rev 20:10). The symbol, Pseudo Prophet (also properly translated, Spurious Prophet), is repre-sentative of Antichrist himself, the product of the “resurrection” of the original DangerousAnimal, which was appropriately labeled the different Dangerous Animal (see Rev 13:11 & 12commentaries - pages 55 & 57), himself having caused the ones having resided upon the land toroam, through all the signs which were given him to perform in the face of the DangerousAnimal (Rev 13:14).

Although the Pseudo Prophet is here credited as the one having performed the signs, the wordsand deeds that furnished convincing evidence and compelling proof of Jehovah’s sanction andauthorship in the minds of the reprobates, it was the Dangerous Animal that granted the PseudoProphet such mastery (Rev 13:13). As the original Dangerous Animal (the spirit that propelled theRoman Empire) had internalized and become fully reconfigured within the different DangerousAnimal, the different Dangerous Animal (the ecclesiastical expression of the original Dangerous


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Animal) became the fully developed expression of Babylon the Great, symbolized as the GreatHarlot (Rev 17:5-6). Accordingly, the original likeness became the Pseudo Prophet (see Rev13:15 commentary - page 59). The symbol, caused... to roam (eplan‘se), is representative ofdeception employed in the production of delusion, resulting in adventurous and ponderous departuresfrom safety and truth. The deception is sufficiently persuasive and the delusion is of such magnitudethat, if it were possible, the chosen themselves would be ultimately deceived (Matt 24:24). Thewords, it caused... to roam (eplan‘se), are both translated literally from a “passive voice” conjuga-tion of the verb, planaÇ (“to cause to roam”); conveying the idea of enticement to wander or strayfrom safety or the truth (Matt 18:12, 22:29, Luke 21:8, John 7:47, I Cor 15:33, Gal 6:7, Heb 3:10& Jas 1:16). While the chosen are protected with the impression of the royal signet (Rev 7:3), how-ever, the reprobates are depicted as the ones having taken the etching of the Dangerous Animal.

The etching is symbolic of a person’s embrace of a belief system which is hostile towards Jehovahand of the pledge of loyalty to its policies and customs (see Rev 13:16-17 commentary - page 60).The symbol becomes evident in the reprobates’ repudiation of the truth and in either cooperationor consent to the system of Antichrist. The delusion is such, however, that the reprobates areunaware of having taken the etching: They are so taken by all the signs, believing that the systemof Antichrist is not yet existing and that the Great Harlot is actually the bride of Christ, that theidea of this etching is taken literally and projected into the future as an activity affecting the worldduring a contrived “Great Tribulation”. The symbol, the ones having paid homage to its likeness,is representative of reprobates harboring gratitude and affection in the heart for doctrines and prac-tices which can be traced to the ecclesiastical institution over which Antichrist (the Pseudo Proph-et) continues to directly preside (Rev 14:9), of reprobates yielding recognition to the figureheadof the Great Harlot as an ecclesiastical authority and consultant (Rev 13:14-15).

Both the Dangerous Animal (the reconfigured and secular system of Antichrist) and the PseudoProphet produced by the original Dangerous Animal (the Antichrist installed by the Roman Em-pire) were thrown alive into the Pond of the Fire having been kindled in the sulphur. The factthat they are symbolized as being thrown alive into the flames of everlasting Hell conveys themeaning that both shall yet be operating when they are suddenly taken from the natural realm,when Jesus causes abrupt banishment of every vestige of their existence into eternal separation.The Pond of the Fire is representative of the eternal garbage dump that Jesus had characterizedas Gehenna, of everlasting punishment that He had also described as the Furnace of the Fire.While the Fire symbolizes the relentless torture of condemnation, Pond symbolizes limitation andenclosure, a spiritual location of endless incarceration, bounded by a great chasm firmly estab-lished (chasma mega hest‘riktai - Luke 16:26).

Since both the Dangerous Animal and the Pseudo Prophet are described throughout the entirevision as living entities, the meaning becomes clear that the demons who operate them and animatethem are included in the banishment. The symbol, the one being kindled, is representative of pre-existence, of the fact that Hell was never an afterthought of Jehovah and did not come into exist-ence by Him as a reaction or result of unforeseen developments. As certain that Jesus informs thereprobates, Be traveled away from me, the execrated (ones), into the perpetual fire, the (one)having been prepared for the Traducer and his messengers (Tote erei kai tois ex euÇnumÇn,Poreuesthe ap’ emou, hoi kat‘ramenoi eis to pur to aiÇnon, to h‘toimasmenon tÇ DiabolÇ kai toisaggelois autou - Matt 25:41), the Pond of the Fire is already existing when the Dangerous Animaland Pseudo Prophet are thrown into it. The symbol, in the sulphur, is representative of the violentabhorrence upon which the flames of justice are fueled. A combustible deposit in the natural world,producing burning streams and suffocating gas, the figurative sulphur here is a depiction of out-raged holiness. As certain that the smoke of their torture ascends into ages of the ages (Rev14:11), the sulphur is inexhaustible and the flames are perpetual.


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And the remaining (ones) were killed-off in the sabre of the (One) having been sitting-down upon the horse, by the (one)

being traveled forth out of His mouth, and every (one) of the birdlings were

engorged out of their flesh.Kai hoi loipoi apektanth‘san en t‘ rhomphaia tou kath‘menou tou hippou, t‘ ekporeuomen‘

ek tou stomatos autou, kai panta ta ornea echortasth‘san ek tÇn sarkÇn autÇn.

Rev 19:21

The symbol, the remaining ones were killed-off in the sabre, is representative of the reprobateswho exist after the removal of the system of Antichrist and the ecumenical ecclesiastical systemproduced by it, being eternally separated from Jesus’ mercy by His severing use of the Scriptures’testimony (Rev 19:15). The symbol, remaining ones, is not only representative of reprobates exist-ing at the moment of Jesus’ return, but also of each reprobate at the moment of their death duringthe thousands of years before the ultimate realization of this scene (Rev 12:10 & 21:13). Thesymbol, of the One having been sitting-down upon the horse, is representative of the sabrebeing wielded by the One who controls and steers the force of justice (Rev 19:11 & 19). Thesymbol, by the one being traveled forth out of His mouth, is representative of attention beingcalled to the fact that Jesus’ severing use of Scripture testimony is the use of that which originatesin Himself. In His final public discourse, He therefore said, The expression which I have spoken;that decides him in the final day (Ho logos hon elal‘sa ekeinos krinei auton en t‘ eschat‘ h‘mera- John 12:48). The symbol, every one of the birdlings were engorged out of their flesh, is repre-sentative of all the demands of justice being fully satisfied in the justice brought to bear upon everythought, word and deed (Rev 19:17 & 18). The entire scene, from the assembly of the reprobatesto the fall of mankind, shall be given further treatment in the vision’s summary (Rev 20:7-10).

The Battle of Armageddonsummarized

And whenever the thousand years was completed, the Accuser will be loosed

out of his guarding, and he will go forth to cause the races to roam, the (ones) in

the four corners of the land, the Gog and Magog, to assemble them into warfare, of whom the number is in the manner

of the sand of the sea.Kai hotan telesth‘ ta chilia et‘ , luth‘setai to Satanas ek t‘s phulak‘s autou, kai exeleusetai plan‘sai ta ethn‘ ta en tais tessarsi gÇnias t‘s g‘s, ton GÇg kai MagÇg, sunagagein autous eis polemon, hÇn ho arithmos hÇs h‘ ammos

t‘s thalass‘s.Rev 20:7-8

The symbol, whenever (hotan), is representative of hypothesis and uncertainty of a particular date,from the standpoint of human knowledge; a reminder of what Jesus had informed the Apostles onlymoments before His ascension: It is not of you to know of spaces of time or of occasions ofwhich the Father placed in His own authoritative privilege (Ouch humÇn esti gnÇnai chronous‘ kairous hous ho pat‘ etheto en t‘ idia exousia - Acts 1:7). Although the exact date in which theperiod symbolized by the thousand years is to reach its limit has been fixed by eternal decree, itis removed from human ability to either calculate or predict. Since the symbol is representative of“a very long time” (see A Thousand Years - page 142), it is sufficient for the chosen to be


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watchful and to know only that, towards the end of the age, Jesus shall open-up the hole of theDepthless (Rev 9:2), since it is necessary that the Adversary is to be loosed a small space of time(see verse 3 commentary - page 142). The symbol, the Accuser will be loosed, is representativeof Jesus emancipating the one who blames and charges the chosen with offenses, allowing him toreturn to his former position of dominance and power within the natural realm. The symbol,Accuser, is employed to call attention to the Devil’s chief concern; to criticize the Atonement ofJesus by exposing the sins of the chosen (Rev 12:10). The Devil’s great hard-breathing passionto achieve his primary objective shall be fueled by his own cognizance that he holds a small spaceof time (Rev 12:12).

The symbol, out of his guarding, is representative of the Adversary’s liberation through the holeof the Depthless, which can only be unsealed and opened-up by Jesus. Dependent upon the context,the noun, phulak‘s, is translated either as a protective watch or ward or as an incarcerating prison,guarding or hold. Here, the word is used to symbolize the security aspects imposed upon theDepthless (see The Depthless - page 141), a temporary hold over which Jesus guards until thedecreed moment in which He would loose him. Having severely injured the Original Snake by theredemptive accomplishment of His death and the power of His resurrection and having humiliatedthe Devil by restricting him for over two thousand years, the wisdom of Jesus dictates that heshould be loosed for a final humiliation and death blow. Certainly, Jesus could have presided overSatan’s demise when He (as Michael) had thrown him out of the spiritual sphere (Rev 12:8-9), butthen the fall of Adam and subsequent necessity of entrance into His own creation as Deliverer ofhuman beings would have been nullified. Jesus could have presided over Satan’s demise when Heresurrected Himself, but then the trials which are necessitated by the process of sanctificationwould never occur with the desired intensity. Jesus thus dictates, for the sake of His own greaterglory and to forever maximize the reality of His pure and sovereign grace, that the strong manshould be bound until his house has been ransacked and that the strong man should afterward beloosed to realize his final humiliation and death blow in the fall of mankind.

The symbol, he will go forth, is representative of the Devil being released (unleashed) from theDepthless to a condition in the natural realm which is free of imposed limitations and restraints(see verse 2 commentary - page 141). He shall go forth as “a perishing destroyer”, with a sense ofextreme urgency and desperation, in command of myriads of extremely powerful minions (Rev 9:2& 11). The symbol, to cause the races to roam, the ones in the four angles of the land, isrepresentative of the effect of the Devil’s short-lived emancipation, in his primary objective toundermine the Atone-ment achieved by Jesus, of enticing reprobates in their natural depravity tostray from consideration of their responsibility to repent. The symbol, to cause... to roam(plan‘sai), is itself representative of mastery and privilege to entice and beguile by fraud andtrickery (see verse 3 commentary - page 142). The symbol, races, is itself representative of thosewho are outside the household of faith (Rev 2:26). The symbol, four angles of the land (tessarasgÇnias t‘s g‘s), is representative of governing and controlling impulses of depraved humanbehavior within the natural realm (Rev 7:1). Thus, as the roving tramp of the entire inhabitedworld (Rev 12:9), the Devil is set at liberty to exercise the dominant power which was wieldedduring the four thousand years before the death and resurrection of Jesus.

The symbol, the Gog and Magog, taken from Ezekiel’s prophecy against the ancient ruler andland of a multitude (Ezek 38:2-3, 14-18 & 39:1, 11-15), is representative here of the SpuriousProphet (answering to the ancient ruler, Gog) and the Dangerous Animal (the system of Anti-christ, answering to the “land of a multitude” - Magog). These are the two instruments by whichthe Fabulous Serpent marshals unregenerate mankind to the final expression of defiant rebellion(see Rev 19:20 commentary - page 93). The symbol, to assemble them into warfare, is represent-ative of the employment of rationalism by both the Spurious Prophet and the Dangerous Animal,in the production of an environment of prosperity and false security (Rev 16:4 & 19:19). The


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symbol, of whom the number is, itself is representative of the fact that the scene is the result andproduct of eternal decree; not a reaction of Jehovah to developments over which He is powerlessto prevent. He who has numbered the stars in the sky, the hairs upon heads, the days of eachperson’s life and every grain of sand; leaving absolutely nothing to “chance”, faces a precisenumber known only to Himself, in a grand confrontation arranged by Himself (see Rev16:16commentary - page 81).

While the sand is alone symbolic of lifeless ruin (Jer 50:26 & 51:37), the symbol, in the mannerof the sand of the sea, is representative of both the condition and a depiction of a reckoned-upnumber. Since the comparative number of the chosen is much less, yet reckoned to be just as thestars of the sky with the fullness, and innumerable as if sand which (is) by the side of theshore of the sea (kathÇs ta astra tou ouranou tÇ pl‘thei, kai hÇsei ammos h‘ para to cheilos t‘sthalass‘s h‘ anarithm‘tos.- Heb 11:12), the sand here is representative of quantity which isexponentially larger. The symbol, in the manner of... the sea, is representative of the conditionof human affairs at this particular point in the course of mankind’s tenure within the natural realm.As sand is washed-up ashore and arranged in heaps according to the turbulence of the currents andactivity of the waves (ammos), the condition of reprobates who exist in the small space of timeduring which the Devil is loosed are depicted here as the result of all the motions of the restlesssea of human activity during the preceding thousands of years. The Devil is thus shown in thispassage to regain control over the sea of human affairs, sweeping all the spiritually dead (thelifeless ruins) into implacable heaps along the shore of all existence.

And they ascended upon the width of the land and they circled the camp of the consecrated (ones) and of the town being loved, and fire descended out of the sky from the Supreme Deity, and

ate them down.Kai aneb‘san epi to platos t‘s g‘s kai ekuklÇsan

t‘n parembol‘n tÇn hagiÇn kai t‘s polin t‘n ‘gap‘men‘n, kai kateb‘ pur apo tou Theou ek

tou ouranou, kai katephagen autous.Rev 20:9

IAs the spiritual and ultimate realization of the prophecy of Ezekiel concerning Gog’s invasion ofnational Israel (Ezek 28:9-16), the words here represent a depiction of the world’s contempt forthe chosen during the final days of the small space of time during which the Devil and his minionsare loosed from the Depthless (preceding verse). The symbol, they ascended upon the width ofthe land, representative of those who are outside the household of faith (the races) rising up inaggression throughout the extent of the natural realm, is a depiction of systematic and methodiceffort to thoroughly vanquish every vestige of truth. Although presented as a military campaign,the depiction is intended to convey the meaning of intolerant attitude and ruthless disposition (seeRev 19:19 commentary - page 96). For having trodden around in flesh, we serve in a militarycampaign not according to flesh (for the equipment of our military service is not fleshly, butcapable by the Supreme Deity towards taking-down), having taken-down reasoning andevery elevated (thing) having been lifted-up against the knowledge of the Supreme Deity, andhaving made prisoner of war every perception into the attentive hearing of the Christ (Ensarki gar peripatountes, ou kata sarka strateumetha [Ta gar hopla t‘s strateias h‘mÇn ou sarkika,alla dunata tÇ TheÇ pros kathairesin ochurÇmatÇn], logismous kathairountes kai pan hupsÇmaepairomenon kata t‘s gnÇseÇs tou Theou, kai aichmalÇtizontes pan no‘ma eis t‘n hupako‘n touChristou - II Cor 10:3-5).


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The symbol, they circled the camp of the consecrated ones, is representative of insurmountableoppression being brought to bear upon each believer at the hands of those who are outside thehousehold of faith. Believers are symbolized here as consecrated ones, to call attention to the factthat they have been separated from the system that now oppresses them: They are not separatedphysically or geographically (Matt 10:36), but in the sense of a new nature which produces dis-similar affections (Rev 3:7). The symbol, camp, is representative not only of refuge and resortoutside the mainstream of the system of Antichrist, but also of the outpost of resistance against thesystem. The symbol, they circled... the town being loved, is representative of the reprobates’intolerance and ruthlessness being directed not only at the camp of the believers, but also againstthe fact of their existence. The town being loved is none other than the sacred town; all believersand every thing pertaining to the truth (see Rev 14:20 commentary - page 88). It is symbolized asthe town being loved not only to represent the affections of the chosen, itself being the earthlyexpression of the abiding town... being intended (menousan polin... mellousan), for which all thechosen earnestly seek (Heb 13:14), but also to represent the fact that chosen are under theprotective favor of the One who sacrificed Himself to purchase them. The symbol, fire descendedout of the sky from the Supreme Deity, is representative of retributive justice (fire) descendingout of the spiritual sphere (the sky) from Jehovah (the Supreme Deity). The symbol is a depictionof final judgment in the natural realm emanating from the high and lofty One that inhabitetheternity (Isa 57:15).

Since our Supreme Deity is an utterly consuming fire (ho Theos h‘mÇn pur katanaliskon - Heb12:29), the symbolic fire in this passage is representative of the very judgment depicted by thevoracious vultures (see Rev 19:17 commentary - page 93). The symbol, fire... ate them down(katephagen autous), is representative of the activity of the full spectrum of judgment, having beenshown in the vision to be akin to hungry vultures tearing the skin away from muscle and shreddingmuscle from bone (Rev 19:18). During this moment in time, in one instance, Jesus shall seize thechosen (see Rev 16:16 commentary - page 81), and in the next instance, He shall annihilate thenatural universe (II Pet 3:7 & 10-12). Upon annihilation of the natural universe, Satan and hisinventions shall enter eternal Hell immediately, without formal tribunal; while the reprobatesrecover their lives for the purpose of giving account of every thought, word and deed (Rev 20:5).

And the Traducer, the (one) causing them to roam was thrown into the Pond of the Fire and of Sulphur, of where the Danger-ous Animal and the Pseudo Prophet (are), and they will be tortured day and night

into the ages of the ages.Kai ho diabolos ho planÇn autous ebl‘th‘ eis t‘n limn‘n tou puros kai theiou, hopou to th‘rion kai ho pseudoproph‘t‘s, kai basanisth‘sontai h‘meras

kai nuktos eis tous aiÇnas tÇn aiÇnÇn.Rev 20:10

The symbol, the Traducer, the one causing them to roam, is representative of the Adversary,in his capacity to malign through betrayal (see verse 2 commentary - page 141), exercising entic-ing and beguiling mastery over the reprobates through fraud and trickery to stray from the necessityto repent (verse 8). The enticements and beguilements are wrought by means of his clever andsophisticated inventions of the secular system of Antichrist (the Dangerous Animal) and the sys-tem’s ecclesiastical expression (the Pseudo Prophet). He is given the most incriminating of desig-nations (Traducer), not because of maligning and misrepresenting the reprobates, but because ofhis malicious activities against Jesus and His demands as Judge, fomenting the mocking sentimentamong the reprobates of yea, hath God said...? (Gen 3:1)


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The symbol, was thrown into the Pond of the Fire and of Sulphur, is representative of the Devilbeing unceremoniously flung into both the everlasting condemnation of Jehovah (the Pond of theFire) and the outraged holiness by which the condemnation is inexhaustibly fueled (and of theSulphur). The symbol, of where the Dangerous Animal and the Pseudo Prophet are, is repre-sentative of the Devil’s simultaneous entrance into the Pond, together with his inventions (see Rev19:20 commentary - page 97). There, with him descending into Hades, and into the foundationsof the land, Jehovah prophesies to the Devil, The (ones) beholding you will be wondering uponyou, and utter, This (is) the man, the (one) sharpening alongside the land, the (one) shakingkingdoms, the (one) having placed the entire inhabited world (as) a desert, and taking forhimself the towns of it; he loosed not of the (ones) accused of crimes (eis had‘n katab‘s‘ , kaieis ta themelia t‘s g‘s. Hoi idontes se thaumasontai epi soi, kai erousin, Houtos ho anthrÇpos hoparÇxunÇn t‘n g‘n, ho seiÇn basileis, ho theis t‘n oikoumen‘n hol‘n er‘mon, kai tas poleis autoukatheile, tous en epagÇg‘ ouk eluse - Isaiah 14:15-17 LXX).

The words, sharpening by the side (parÇxunÇn), are translated literally from the third personsingular past tense, perfect indicative action, expression of the verb, parÇxunÇ , a compound ofpara (“by the side”) and ÇxunÇ (“to sharpen”); conveying the idea of cultivating an acidic regard(I Cor 13:5). The words, having placed (theis), are translated from a third person singular pasttense expression of the verb, tith‘mi, which means either “to dedicate” (in sacrifice - John 10:15,13:37, 15:13, I John 3:16), “to constitute” (for the fulfillment of a particular function) or, as here,“to set” (in a place), “to assign” (John 15:16, Rom 9:33, I Cor 12:18, Heb 1:2, I Pet 2:8, Rev 10:2).He who aspired to be greater than Jehovah shall be esteemed in Hell to be lower than the lowestof human beings. Such shall be the nature of the everlasting torture that the Devil is destined toendure.

With the statement, that the perpetual fire is one having been prepared for the Traducer andhis messengers (to pur to aiÇnon, to h‘toimasmenon tÇ DiabolÇ kai tois aggelois autou - Matt25:41), Jesus not only spoke of a particular judgment reserved for the Devil and his messengers:He did not restrict the meaning of his messengers to be demons in his service. As certain that Hecalled Judas Iscariot a traducer (John 6:70), that human leaders of false religion are symbolizedin this vision as demonic beings (Rev 9:20) and as impure spirits (Rev 16:13), the meaning ofJesus’ statement is inclusive of all agents of Satan - including human beings who are under hisrulership. The Pond of the Fire, fed by sulphur, was therefore prepared also for the doomed repro-bates, the ones not found being written in the Scroll of the Life (Rev 19:15).

The symbol, they will be tortured, is representative of Satan and his minions (both demonic andhuman) being subjected to repeated infliction of pain and anguish (Rev 14:10) within an actualflame (phlogi - Luke 16:24). While the symbol, day and night, has reference to continuous actionand sustained intensity; the symbol, into the ages of the ages, has reference to endless duration(Rev 14:11 & 19:13). As certain that there shall be gradations of suffering in Hell (see Hell - page138), with the intensity of suffering proportional to the wickedness committed (Matt 11:22 & Luke12:47), the Devil’s share in the misery of endless punishment shall be infinitely greater than theworst of the demons.

ANNIHILATION OF THE UNIVERSE(II Pet 3:1-14)

Concerning these even now, loved (ones), I write a second epistle to you, in which

I fully rouse in your recollection the deep thoughts judged by sunlight,


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Taut‘n ‘d‘ , agap‘toi , deuteran humin grapsÇ epistol‘n, en hais diegeirÇ humÇn en hupomn‘sei

t‘n eilikrin‘ dianoian.II Pet 3:1

With the words, concerning these (taut‘n), the Apostle Peter alludes to the pseudo prophets andto the religious reprobates who follow them (II Pet 2:1-22). The words, even now, are translatedfrom ‘d‘ , which is more emphatic than the word, nun (“now”). Although he had mentioned theexistence of such people in the first epistle, the Apostle thus begins to explain the reason for hisdetailed elucidation. With the words, I write a second epistle to you, Peter calls attention to spec-ific people to whom he is directing his words; in general, to select (ones) according to foreknow-ledge of Supreme Deity (the) Father (eklektois...kata prognÇsin Theou patros) and, in particular,to the aliens alongside having dispersed of Pontus, Galatia, Cappadocia, of Asia and of Bith-ynia (parepid‘mois diasporas Pontou, Galatias, Kappadokias, Asias, kai Bithunias), all of whomare involved in sanctification of Spirit, into attentive listening and sprinkling of the blood ofJesus Christ (en hagiasmÇ Pneumatos, eis hupako‘n kai rhatismon haimatos I‘sou Christou - IPet 1:1-2). He therefore calls them, loved ones, emphatically and repeatedly (verses 1, 14, 15 &17), knowing the sentiment of Jehovah concerning each of them, I have loved you in a perpetuallove, through that I have drawn you into an exercise of pity (agap‘sin aiÇnion ‘gap‘sa se, diatouto eilkusa se eis oikteir‘ma - Jer 31:3 LXX).

In the love that Jehovah expresses for each of them, Peter is empowered to open entirely theirmemory (in which I fully rouse in your recollection) concerning certain things said and donewhich are pertinent to the problem at hand (of the pseudo prophets and to the religious reprobateswho follow them). As Jude had reminded his readers of those who professed to possess persuasion,but had not actually been given persuasion; Indeed I am resolved to bring you to remembrance,you having perceived that at one time, that the Supreme Authority having delivered a peopleout of the land of Egypt, the second (time) He had obliterated the (ones) having not beenpersuaded (Hupomn‘sai de humas boulomai, eidotas humas hapax touto, hoti ho Kurios, laon ekg‘s Aiguptou sÇsas, to deuteron tous m‘ pisteusantas apÇlesen - Jude :5), Peter had written in thissecond epistle, through which thing I will not ever be without interest to bring you to remem-brance concerning these things, nevertheless having perceived, and having been set-fast in thetruth being by the side (Dio ouk amel‘sÇ humas aei hupomimn‘skein peri toutÇn, kaiper eidotas,kai est‘rigmenous en t‘ parous‘ al‘theia- II Pet 1:12).

Their memories are thus awakened to the fact that the true colors of religious reprobates are shownwith the passage of time and with circumstances that seem to contradict the promise of Jesus’return to the natural realm. Since the ancient Israelites were not immediately led by Moses into autopia, they therefore deduced that a land flowing with milk and honey did not exist at all. Petertherefore refers to the conclusions drawn from such memories as the deep thoughts decided insunlight. The conclusions drawn from the radiance of truth (the deep thoughts distinguished insunlight) are not always pleasant. The words, deep thoughts, are translated from dianoian, whichconveys the idea of “thinking which is thorough” or “thoughts which are comprehensive”. Thewords, distinguished in sunlight (eilikrin‘ ), translated from the compound of heil‘ (“the Sun’sluminosity”) and krinÇ (“to decide”), convey a process of disclosure wrought by the applicationof truth. Notice, that these particular deep thoughts are already resident within the minds of Peter’sreadership. He is merely opening their memories to the extent necessary to apply what they alreadyknow to the reason he will presently give that Jesus had not already returned and destroyed thenatural universe.

of the words to be borne in mind being uttered before at the hands of the sacred

prophets, of us the Apostles; the injunction of the Supreme Authority and Deliverer,


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mn‘sth‘nai tÇn proeir‘menÇn rh‘matÇn hupo tÇn hagiÇn proph‘tÇn, kai t‘s tÇn apostolÇn h‘mÇn

entol‘s tou Kuriou kai sÇt‘ros,II Pet 3:2

The readership of the Apostle Peter (the select ones according to foreknowledge of Supreme Deitythe Father - preceding verse) are here advised to remember three matters consisting of certainwords having been uttered by the Old Testament prophets, certain words having been uttered bythe New Testament Apostles and a specific injunction given by Christ Jesus. By applying the deepthoughts decided in sunlight, already formulated in their minds, they will gain the insight neces-sary to comprehend what the Apostle will presently disclose concerning the reason that Jesus hasnot yet returned and the absolute necessity that He shall certainly return. With the words, of thewords to be borne in mind being uttered before at the hands of the sacred prophets, Peterstates his purpose of entirely opening their memory, so that the readers would remember what wassaid by the Old Testament prophets concerning eschatology. Peter had already written in the pre-ceding epistle, To whom it was disclosed that not to themselves, indeed to us, they meniallyattended the same (things), all which were announced now to you through the (ones) havingbeen evangelizing you in Holy Spirit being set-off from Heaven, into all which messengersstrongly yearn to bend aside (Hois apekaluphth‘ hoti ouch heautois, h‘min de, di‘konoun auta,ha nun an‘ggel‘ humin dia tÇn euaggelisamenÇn humas en Pneumati HagiÇ apostalenti ap’ ouran-ou, eis ha epithumousin aggeloi parakupsai - I Pet 1:12).

Through the various presentations of types, metaphors and plain language, the Old Testamentprophets were unequivocally united with Enoch in their insistence, Behold! Supreme Authoritycame in myriads of His consecrated (ones), to perform justice according to (deeds) of every(one), and to fully convict every irreverent (one) of them concerning every (one) of theirirreverent deeds of which they were irreverently doing, and concerning every (one) of thecallous (things) of which irreverent sinners were speaking against Him (Idou, ‘ lthe Kurios enmuriasin hagiais autou, poi‘sai krisin kata pantÇn, kai exelegchai pantas tous asebeias autÇn peripantÇn tÇn ergÇn asebeias autÇn hÇn ‘seb‘san, kai peri pantÇn tÇn skl‘rÇn hÇn elal‘san kat’ autouhamartÇloi asebeias - Jude :14-15). From the words of Isaiah (Isa 65:17) and of Daniel (Dan 7:9-14) to the words of Malachi (Mal 4:1), the words... being uttered before at the hands of the sacredprophets contain numerous references to the final days and to the obstinance of depraved humanbeings which lead to the final days.

With the words, to be borne in mind being uttered before at the hands of the sacred prophets,of us the Apostles, Peter states his purpose of entirely opening their memory, so that the readerswould remember what was said with regard to the final days by all who held that office during theonset of the Kingdom into every race and culture. Jude had therefore written, Indeed you, lovedones, you should be bearing in mind the words being uttered before by authority of theApostles of our Supreme Authority Jesus Christ, since they laid forth to you that in (the) finalspace of time there will be jeerers, being (ones) traveling of the irreverent (deeds) accordingto the strong yearnings of themselves (Humeis de, agap‘toi, mn‘sth‘te tÇn rh‘matÇn tÇn proeir‘-menÇn hupo tÇn apostolÇn tou Kuriou h‘mÇn I‘sou Christou, hoti elegon humin hoti en eschatÇ

chronÇ esontai empaiktai, kata tas heautÇn epithumias poreuomenoi tÇn asebeiÇn - Jude :17-18).The matter was unequivocally presented by the Apostle Paul, that in later occasions some willstand-off of the persuasion, having held toward roving spirits and instructions of demons,expressing falsehood in hypocrisy, their own inner perception being branded (see I Tim 4:1-2commentary - page 157). The Apostles had never failed to carefully explain that the return of Jesusto the natural realm for judgment would not occur until there would first be a great apostasy (seeII Thes 2:3 commentary - page 54).


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With the words, to be borne in mind... the injunction of the Supreme Authority and Deliverer,Peter states his purpose of entirely opening their memory, so that the readers would remember theparticular command given with regard to the final days by the very One whose impeccable applic-ation of wisdom (the Supreme Authority) shall bring the annihilation of the natural universe,whose atoning sacrifice alone delivers all true believers from the consequences of the final days(the... Deliverer). He who said, Indeed of these things having begun to be coming to be, straight-en and lift-up your heads, on the very account that your ransom will draw near (see Luke 21:28commentary - page 30) is concerned that His people would gauge His nearness by the extent towhich recalcitrant reprobates would become hardened. Did Jesus not command, Indeed all whichI lay forth to you I lay forth to all, Keep awake (see Luke 21:36 commentary - page 51)? As itwas incumbent upon the Apostles, it has behooved every believer since, to continuously call tomind and observe the injunction of the Supreme Authority and Deliverer, Keep awake.

having known that firstly, that jeerers will come upon of the final days, (ones) being travelers according to their own

strong yearnings,touto prÇton ginÇskontes, hoti eleusontai ep’

eschatou tÇn h‘merÇn empaiktai, kata tas idias autÇn epithumias poreuomenoi,

II Pet 3:3

The words, having known that firstly , call attention to the information conveyed by the Old Test-ament Prophets, the warnings of the Apostles and the prediction to be deduced from the injunctionof the Supreme Authority and Deliverer (preceding verse); that jeerers will come upon of thefinal days. The word, jeerers (empaiktai), conveys the idea of those who deride and mock in thespirit of sport; casting doubt while expressing contempt and ridicule. The term, final days (escha-tou tÇn h‘merÇn), does not refer to the final generation, but refers broadly to the long period oftime which began at the ascension of Jesus, is inclusive of the day in which the epistle was written.Indeed, Children, it is a final hour, and just as you heard that the antichrist is coming, nowalso many antichrists have come to be. From which we know that it is a final hour (Paidia,eschat‘ hora esti, kai kathÇs ‘kousate hoti ho antichristos erchetai, kai nun antichristoi polloigegonasin. Hothen ginÇskomen hoti eschat‘ hora estin - I John 2:18). According to the EvangelistJude, there will be jeerers, being (ones) traveling of the irreverent (deeds) according to thestrong yearnings of themselves. These are the (ones) having disjoined of themselves, natural(ones), not having held a spirit (esontai empaiktai, kata tas heautÇn epithumias poreuomenoi tÇnasebeiÇn. Houtoi eisin hoi apodiorhizontes heautous, psuchikoi, pneuma m‘ echontes - Jude :18-19).

The phrase, being ones traveling... according to the strong yearnings of themselves, conveysthe meaning, “ones going about their business, driven by impertinent and disrespectful impulseswhich are purely self-serving”. The words, strong yearnings (epithumias), are translated from thecompound of epi (“upon”) and thumos (“hard-breathing passion”). In contexts of desire for thatwhich is forbidden, strong yearning conveys not only the idea of insatiable craving, but also theideas of nurturing wicked impulse and of encouraging obsessive interest (Matt 5:28, Mark 4:19,Rom 1:24, 13:9 & I Cor 10:6). The words, having disjoined of themselves, indicate an initialaffiliation with true believers and therefore bespeak the participation of these reprobates in thegreat apostasy. Indeed, They went forth out of us, but they were not out of us. For if they wereout of us, they would have ever abided with us, but in order that they would be manifested,that all are not of us (Ex h‘mÇn ex‘lthon, all’ ouk ‘san ex h‘mÇn. Ei gar ‘san ex h‘mÇn, memen-‘keisan an meth’ h‘mÇn, all’ hina phanerÇthÇsin, hoti ouk eisi pantes h‘mÇn - I John 2:19). Theyare natural ones, not having held a spirit, in the sense that their behavior is governed by inherentdepravity, having never experienced spiritual birth from above. Indeed a natural man receivesnot the (instruction) of the Spirit of the Supreme Deity, for it is silliness to him, and he is notable to know, because it is spiritually scrutinized (Psuchikos de anthrÇpos ou dechetai ta touPneumatos tou Theos, mÇria gar autÇ esti, kai ou dunatai gnÇnai, hoti pneumatikÇs anakrinetai -I Cor 2:14).


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and having laid forth, Where is the promise of His nearness? For from (the time) of which

the fathers were put to sleep, every (thing) abides through in this way from (the) origin

of creation.kai legontes, Pou estin h‘ epaggelia t‘s parousias

autou; aph’ h‘s gar hoi pateres ekoim‘th‘san, panta houtÇ diamenei ap’ arch‘s ktiseÇs.

II Pet 3:4

The Apostle Peter here presents the sentiment possessed overtly by all infidels and covertly by allreligious reprobates. With the jeering inquiry, Where is the promise of His nearness?, those whoare spiritually dead imagine that they are posing a question to which there can be no intelligentanswer. With such a question, they are demanding to be shown compelling evidence that Jesus ismaking good on the assurance that He gave to the eleven Apostles (John 14:3) and not only insist-ing upon credible indications of Jesus’ approach and ultimate return, but also demanding observ-able proof of His abiding presence (His nearness). The assurance that the two messengers gaveupon the occasion of His ascension (Acts 1:11) is thus brought to the bar of depraved reasoning,wherein natural senses demand to be gratified with that which can be seen with the natural eye andheard with the natural ear. With the assertion, for from the time of which the fathers were putto sleep, every thing abides through in this way from the origin of creation, those who arespiritually dead observe that the Sun continues to rise and set as it did during the days of theirancestors and during the days of their ancestors’ ancestors, that there has been no significantchange to the natural universe since the occasion during which the cosmos was made.

For having determined that, it lays hidden of them, that skies were for a long time, and land out of water, having been commended through water by the Expression of the Supreme Deity, through Whom the cosmos at that time being inundated was obliterated

in water.Lanthanei gar autous touto thelontas, hoti ouranoi ‘san ekpalai, kai g‘ ex hudatos, kai di’ hudatos sunestÇsa, tÇ tou Theou logÇ , di’ hÇn ho tote kos-

mos hudati kataklustheis apÇleto.II Pet 3:5-6

With the words, for having determined that, it lays hidden of them, the Apostle Peter alludesto the smug presumption of the reprobates (that every thing abides through in this way from theorigin of creation), as reason for the fact that the truth is concealed from them, concerning creationitself and the subsequent inundation of water. The words, it lays hidden (lanthanei), are translatedliterally from the third person singular present tense expression of the verb, lanthanÇ (“to liehidden”), conveying the meaning, “to escape the notice of” or “to be unaware of” (Mark 7:24, Luke8:47, Acts 26:26, Heb 13:2). With the words, that skies were for a long time, the Apostle is notsuggesting that reprobates are ignorant of the fact that the rest of the universe was created first andthen the planet on which we live (Gen 1:1) nor is he suggesting that the fact is concealed fromreprobates, that skies have been in existence for a great length of time. The words represent thebeginning of a clause which extends to the end of the verse, affirming the ignorance of the repro-bates concerning who created the universe and concerning the fact of a worldwide deluge over twothousand years after man had been created. Peter thus refutes the notion that every thing abidesthrough in this way from the origin of creation (preceding verse). With the word, skies, Peterrefers to the two “skies” which are observable with the natural eye (the atmosphere and thecelestial dome).


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With the words, land out of water, he alludes to the fact that “at first the world was water inwater” (Œ‚/"Œ‚/"Œ‚/"Œ‚/" Œ‚/Œ‚/Œ‚/Œ‚/ - Gen 1:2), directing attention to the fact that, during the third epoch (“day”)of creation, the Expression of the Supreme Deity had said, The water downward under the skymust be assembled into a single assemblage, and the arid (land) must be seen, and it came tobe in this way (sunach‘tÇ hudÇr to hupokatÇ tou ouranou eis sunagÇg‘n mian, kai ophth‘tÇ h‘x‘ra, kai egeneto houtÇs - Gen 1:9 LXX). With the words, having been commended throughwater by the Expression of the Supreme Deity, the Apostle thus asserts that Jesus used waterto form both the atmosphere and the continents. The words, having been commended (sunestÇsa),are translated from a conjugation of the verb, sunist‘mi, a compound of sun (“together with”) andhist‘mi (“to cause to stand, to establish”), conveying the idea of introducing for favorable noticeand to constitute a beneficial union (Rom 3:5, 5:8, 16:1, II Cor 3:1, 4:2, 5:12, 6:4, 7:11, 10:12.12:11, Gal 2:18, Col 1:17). With the words, through Whom the cosmos at that time being inun-dated was obliterated by water, Peter asserts that Jesus had used the very substance of creation(water) also for the purpose of subsequent annihilation. The very reason for the subsequentannihilation was a philosophical sentiment of false assurance held by antediluvian reprobates, thatevery thing abides through in this way from the origin of creation.

Indeed the skies and the land now are being amassed by His expression, for fire; being

guarded into a day of justice and ruin of the irreverent men.

Hoi de nun ouranoi kai h‘ g‘ tÇ autÇ logÇ teth‘saur-ismenoi eisi, puri, t‘roumenoi eis h‘mera kriseÇs kai

apÇleias tÇn asebÇn anthrÇpÇn.II Pet 3:7

As opposed to the land and the water of the antediluvian period (the cosmos at that time) whichwere obliterated by water (preceding verse), the Apostle Peter here assures all believers, that theskies and the land now are being amassed by His expression, for fire. The same ignorance thatcauses reprobates to deny that the cosmos was created by the Expression of the Supreme Deityand that a flood had wiped-out the original population of life causes them to deny that the naturaluniverse (not simply the planet) will be annihilated by fire. The reason for the denial is seen intheir impenitent refusal to see sin as the provocation for the flood in the past and the fire in thefuture. With the words, the skies and the land now are... being guarded into a day of justiceand ruin of the irreverent men, the Apostle means to furnish the reason for the present preserva-tion of the skies and the land. The words, being guarded (t‘roumenoi), are translated from thesame verb used by Jesus with regard to a believer’s protective regard for His injunctions (John15:10). With the term, a day of justice, Peter alludes to the fact that Jehovah has established aday, in which He intends to decide the inhabited land in righteousness, in a Man whom Hemarked-out, holding persuasion by the side to all, having resurrected Him out of the dead(est‘sen h‘meran, en h‘ mellei krinein t‘n oikoumen‘n en dikaiosun‘ , en andri hÇ hÇrise, pistinparaschÇn pasin, anast‘sas auton ek nekrÇn - Acts 17:31).

It is for the sake of that particular day of justice, that the Sun continues to rise and set each day andthat there is no significant change to the natural universe. When that established day arrives, thejeerers, ones being travelers according to the strong yearnings of themselves (see verse 3commentary - page 106) will certainly suffer ruin . After the resurrection of the believers who haddied during the thousands of years before the return of Jesus and after the seizure of believers whoare alive at that moment (I Thes 4:16-17), the reprobates who are yet alive shall burn in theuniversal conflagration. Those reprobates shall then be resurrected along with all the rest of thespiritually dead who had lived during the preceding thousands of years, to face sentencing at thetribunal of the Great White Throne (Rev 20:11-15).


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Indeed in that, it must not lay hidden from you, loved ones, since a single day by the

side of Supreme Authority is in the manner of a thousand years, and a thousand years

in the manner of a single day.En de touto m‘ lanthanetÇ humas, agap‘toi, hoti mia h‘mera para KuriÇ hÇs chilia et‘ , kai chilia

et‘ hÇs h‘mera mia.II Pet 3:8

Although the truth lays hidden from the reprobates, concerning creation itself and the subsequentinundation of water (verse 5-6), the Apostle Peter asseverates, indeed in that, it must not lay hid-den from you, loved ones. The imperative tense of the verb, must not lay hidden (lanthanetÇ ),is indicative of the business of the Spirit of the Truth , to conduct you into all the truth (to Pneu-ma t‘s al‘theias, hod‘g‘sei humas eis pasan t‘n al‘theian - John 16:13); while He admonishesthe cosmos concerning sinfulness and concerning righteousness and concerning justice(elegchei ton kosmon peri hamartias kai peri dikaiosun‘s kai peri kriseÇs - John 16:8). The Apostletherefore does not allude to a mere fervent desire on the part of Jehovah, but His absolute deter-mination, to insure that each of the chosen are persuaded that He created the universe and that Hehad subsequently destroyed all life in a flood; that He brought the worldwide flood because of sin-fulness and that He will bring universal fire for the same reason.

Notice, the repetition of the term, loved ones, differentiating the select ones according to fore-knowledge of Supreme Deity the Father (eklektois... kata prognÇsin Theou patros) from all thereprobates (see verse 1 commentary - page 104). With the phrase, since a single day by the sideof Supreme Authority is in the manner of a thousand years, and a thousand years in themanner of a single day, Peter indicates the fact that time is of little consequence to the high andlofty One that inhabiteth eternity (Isa 57:15). The passage of time, therefore, cannot be a criterionfor Jesus’ faithfulness to His promise of returning to the cosmos (Psalm 90:4). The issue is not ahuman being’s impatience and darkened sense of justice, but Jehovah’s patience and demands ofholiness. It is important only that, through Christ Jesus, He has miraculously reconciled Hisyearning to pardon the chosen and His irrepressible necessity to punish all who sin. The fact thatover twenty centuries would pass since Jesus had uttered the promise does not diminish from thecertainty that it will be fulfilled.

The Supreme Authority delays not of the promise, in the manner that tardiness is reckoned by some, but He is passioned long into us, not being resolved to be obliterating any, but to give space to

every (one) into repentance.Ou bradunei ho Kurios t‘s epaggelias, hÇs tines

bradut‘ta h‘gountai, alla makrothumei eis h‘mas, m‘ boulomenos tinas apolesthai, alla

pantas eis metanoian chÇr‘sai.II Pet 3:9

Since the Apostle Peter is featuring neither the ubiquitous Celebrity of Jehovah in His omnipres-ence (the Supreme Deity - ho Theos) nor the invincible might of Jehovah in His omnipotence (theAll-ruling Sovereign - ho PantokratÇr), but the flawless application of knowledge in His omni-science, he uses the title, the Supreme Authority (ho Kurios). Has He not super-abounded intous in all wisdom and inclination of mind, having made known to us the secret of His deter-mination, according to His delight, of which He placed before in Himself (eperisseusen eish‘mas en pas‘ sophia kai phron‘sei, gnÇrisas h‘min to must‘rion tou thel‘matos, kata t‘n eudokian


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autou, h‘n proetheto en autÇ - Eph 1:8-9)? Since the passage of time cannot be used for the pur-pose of ascertaining the trustworthiness of Jehovah (preceding verse), He delays not of the prom-ise, in the manner that tardiness is reckoned by some. The Apostle thus establishes the basis ofthe rationale for Jesus’ seeming delay. The fact that He shall see of the travail of His soul andshall be satisfied (Isa 53:11) dictates that He should be passioned long towards the chosen whohave yet to be given birth from above.

Those who pay homage to different Jesus (allon I‘soun) and adhere to another good message(euaggelion heteron - II Cor 11:4 ) seize upon the apparent universality of this passage and bandyit about, as if it had been addressed to the world-at-large, saying, “God is not willing that anybodyon Earth should perish, but that everyone in the world should come to repentance”. In order toknow precisely what Peter means by “us”, “ any” and “every one”, a person needs to ascertain whois meant by “us” (see verse 1 commentary - page 104). Indeed, Jehovah is passioned long into us(the select ones according to foreknowledge of Supreme Deity the Father), not being resolvedto be obliterating any (of us), but to give space to every one (of us) into repentance. The words,He is passioned long (makrothumei), are translated from the third person singular present tenseexpression of the verb, makrothumeÇ , a compound of makro (“long, far”) and thumoÇ (“to exhibithard-breathing passion”); conveying the idea of exhibiting great restraint and forbear-ance (Matt18:26, I Cor 13:4, I Thes 5:14, Heb 6:15, Jas 5:7). The word, into, is a literal translation of theword, eis: The Greek idiomatic use of the word, in contexts such as this, is translated, “for thepurpose of”. The word, resolve, is translated from boul‘n, which conveys the meaning of aninviolable decree; the unalterable resolution made from determination (Luke 7:30, Acts 2:23, 4:28,I Cor 4:5, Eph 1:11 & Heb 6:17). Since Jehovah is not being resolved to be obliterating any of thechosen, all of them shall be brought to repentance (John 6:37). It shall be whence the repletionof the races would enter (achri hou to pl‘rÇma tÇn ethnÇn eiselth‘ - Rom 11:25), that there shallno longer be any reason to give space for the purpose of repentance (the last of them will have beenspiritually born). At that pre-arranged moment, fixed by eternal decree, Supreme Authority willarrive in the manner of a stealer in the night.

Indeed the day of Supreme Authority will arrive in the manner of a stealer in the night,

in which the skies will go by the side in a whir, indeed the governing components being set on fire will be loosed, and land and the deeds in

it will burn-down.H‘xei de h‘ h‘mera Kuriou hÇs klept‘s en nukti, en h‘ hoi ouranoi rhoiz‘don pareleusontai, stoicheia de kausoumena luth‘sontai, kai g‘ kai ta en aut‘ erga

kataka‘setai.II Pet 3:10

With the words, the day of Supreme Authority will arrive in the manner of a stealer in thenight, the Apostle Peter assures all believers that Jesus’ coming will be sudden and at a momentleast expected. Calling attention once again to the flawless application of knowledge in His omni-science, the Apostle uses the title, the Supreme Authority (ho Kurios- see verse 9 commentary -preceding page). The particular example given by Jesus of the manner of His return (as a stealerin the night (Matt 24:42) had made such an impression on the Apostles, that Paul would likewisebe inspired to write, Indeed concerning matters of the spaces of time and of the occasions,brothers, you hold not requirement to be written to you, for you fully know yourselves exactly,that the day of Supreme Authority is coming in this way; in the manner of a stealer in the night -see I Thes 5:1-2 commentary - page 125). The words, will arrive (h‘xei), are translated from thethird person singular future tense expression of the verb, h‘kÇ (meaning, “to arrive”), conveyingthe idea of coming to be present (Matt 8:11, 23:36, 24:50, Mark 8:3, Luke 15:27, 19:43, John 6:37,

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8:42, Acts 28:23, Rom 11:26, Heb 10:7, I John 5:20, Rev 3:3, 15:4, 18:8). As the house rulerwould not know which of the four watches of the night that his home would be penetrated by thestealer, believers cannot know what sort of hour during the spiritual night of Jesus’ corporealabsence that He would suddenly come for each of them.

With the words, the skies will go by the side in a whir, Peter describes the conflagration of boththe Earth’s atmosphere and celestial canopy (the distant stars and galaxies of stars). The words, ina whir , are translated from rhoiz‘don, which is used in Greek literature to describe the sound ofan arrow in flight (Homer) and the sound of violent wind in a storm (Plutarch). The word is usedhere by Peter to describe the sound of the natural universe being instantly engulfed in fire. Withthe words, the governing components being set on fire will be loosed, Peter describes thedisintegration of components which form all material objects and substances (both molecules andthe atoms within them). The words, governing components, are translated from stoicheia, whichwas used by Greek philosophers to describe the basic constituents by which the natural universeexists (land, water, air and fire). With literally everything engulfed in a grand incineration, every-thing will be loosed (will fall apart and vanish into oblivion). With the words, land and the deedsin it will burn-down , Peter describes the logical consequence of the universal conflagration, thatthe natural platform upon which all life exists (land) and everything which occurs as a result of thatplatform (the deeds in it) shall be destroyed by fire (will burn-down).

Accordingly of every (one) of these being loosed, of what manner is it necessary

(for) you to exist in possession of consec-rated behavior and well-reverence, hav-ing anticipated and having studied the

nearness of the day of the Supreme Deity, through which skies being ignited will be loosed, and (the) governing components being set on fire are to liquefy?

ToutÇn oun pantÇn luomenÇn, potapous dei hupar-chein humas en hagias anastrophais kai eusebeiais, prosdokÇntas kai speudontas t‘n parousin t‘s tou Theou h‘meras, di h‘n ouranoi puroumenoi luth‘s-

ontai, kai stoicheia kausoumena t‘ketai;II Pet 3:11-12

In consequent response (accordingly) to the entire natural universe falling apart and fading intooblivion (every one of these being loosed), the Apostle Peter here presents a question of rhetoric,calculated to promote holiness of thought, word and deed within every true believer. With thewords, of what manner is it necessary for you to exist in possession of consecrated behaviorand well-reverence, the Apostle begins the question, not with an ideal, but with an imperative (ofwhat manner is it necessary for you to exist in possession of), concerning sanctified deportment(consecrated behavior) and piety of mind and heart (well-reverence). The words, to exist inpossession of, are translated from huparchein, which literally means “to begin under” and conveysthe idea of “subsisting under specific circumstances” (Luke 7:25, Luke 16:23, Acts 5:4 & Phil 2:6).Although the word from which “behavior” is translated (anastrophais), has the literal meaning of“turn again”, it always conveys the idea of personal conduct (Gal 1:13, Eph 4:22, I Tim 4:12, Jas3:13 & I Pet 2:7) or manner of living (Heb 13:7 & I Pet 1:15). As certain that all the (ones) havingdetermined to live well-reverently in Christ Jesus will be pursued (Pantes de hoi thelonteseusebÇs zÇn en ChristÇ I‘sou diÇchth‘sontai. - II Tim 3:12 ), they are enjoined, Pursue... thesanctification, apart from which not one will see the Supreme Authority (diÇkete... ton hagias-mon, hou chÇris oudeis opsetai ton Kurion - Heb 12:14).


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With the words, having anticipated and having studied the nearness of the day of the SupremeDeity, Peter furnishes good cause for a believer to hasten to be making your calling and selec-tion reinforced (spoudasate bebaian humÇn t‘n kl‘sin kai eklog‘n poiesthai. - II Pet 1:10). Thecause of vigilance and prudence to be instilled within believers thus motivated the Apostle Paulto write also, Indeed you, brothers, are not in darkness, in order that the day would take youdown in the manner of a stealer (see I Thes 5:4 commentary - page 133). Though believers areneither given the exact time of their deaths nor the date and hour of Jesus’ return to the cosmos,they are not so ignorant (in darkness) that they would lose sight of the fact that their seizure willcome suddenly and without notice. Explaining, Everyone of you are sons of radiance and sonsof day: We are not of night nor of darkness (see I Thes 5:5 commentary - page 134), Paul hadaffirmed the fact that believers are born from above in order to exude the truth and to dwell inknowledge; that they are neither spiritually dead nor ones who propagate ignorance. Accordinglythen we should not fall asleep in the manner also of the remaining ones, but we should keepawake and we should keep sober (see I Thes 5:6 commentary - page 135).

With the words, through which skies being ignited will be loosed, Peter reinforces the call topursue the sanctification, to thoroughly work the deliverance of yourselves with fright andtrembling (meta phobou kai tromou t‘n heautÇn sÇt‘rian katergazesthe - Phil 2:12). The words,through which, have reference to the occasion in which the natural universe is to be annihilated(the day of the Supreme Deity). With the words, governing components being set on fire are toliquefy, Peter concludes the question of rhetoric, reminding the believers of the fiery means bywhich the components which form all material objects and substances will be disintegrated (verse10) and are to liquefy (t‘ketai).

Indeed we should anticipate a fresh sky and a fresh land according to His promise, in

which justice resides.Kainous de ouranous kai g‘n kain‘n kata to epaggelma

autou prosdokÇmen, en hois dikaiosun‘ katoikei.II Pet 3:13

In the Revelation of Jesus Christ, the Apostle John wrote, I perceived a fresh sky and a freshland, for the foremost sky and the foremost land went by aside, and the sea is still not (eidonouranon kainon kai g‘n kain‘n, ho gar prÇtos ouranos kai h‘ prÇt‘ g‘ par‘lthe, kai h‘ thalassaouk estin eti - Rev 21:1), visualizing and comprehending by means of spiritual trance, the eternalconditions in which the activities of Heaven shall occur. With the symbol, a fresh sky and a freshland, a replacement of the present atmosphere and planet is not signified, but the representationof an eternal state of existence which is incorruptible. The adjective, fresh, translated from kainos,does not convey the meaning of recency and novelty contained in the word, neos (new). Thewords, fresh sky, are indicative of a sphere of fellowship with Jehovah which is eternally fresh,incapable of aging and having no connection with a realm which is natural and tainted with sin.The words, fresh land, are indicative of a spiritual realm in which the affairs of redeemed andglorified human beings are conducted, which everlastingly retains original qualities and cannotgrow old. Both Peter in his inspired epistle and John in the vision given to him thus visualized andcomprehended a perpetually fresh sphere of fellowship with Jehovah (a fresh sky) and a perpet-ually fresh realm in which the affairs of glorified humanity are carried-out with perfection andequity (a fresh land... in which justice resides).

The symbols in the Revelation, foremost sky (the sphere in which believers presently enjoyfellowship with the Father, while they exist in the natural realm) and foremost land (the presentrealm of human affairs which is governed by natural laws and is corrupted with sin), are depictedas having gone by the side. The words, went by the side, are indicative of obsolescence having


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initiated catastrophic annihilation and extinction, of both the cause and the effect of what the Peterprophetically described: skies being ignited will be loosed, and governing components being seton fire are to liquefy (preceding verse). In the wake of the annihilation of the foremost sky andthe foremost land, John begins a detailed description of what the Apostle Peter also prophesiedas anticipated a fresh sky and a fresh land... in which justice resides; a virtual expansion of Jeho-vah’s abode, superseding a natural universe which has been eliminated from existence.

Both Peter and John thus perceived the foundation of eternal glory, taking-up where the prophetIsaiah left-off: For the sky will be fresh, and the land (will be) fresh, and no, of the previous(things), nothing would be remembered; no, nothing of them would come upon the heart(Estai gar ho ouranos kainos, kai h‘ g‘ kain‘ , kai ou m‘ mn‘sthÇsi tÇn proterÇn, oud’ ou m‘epelth‘ autÇn epi t‘n kardian - Isaiah 65:17 LXX). The symbol, the sea is still not, is repre-sentative of the vanishing of unregenerate human affairs, the extinction of the events of naturalhumanity, consequent to the annihilation of the natural realm. Since such restlessness and turmoildisappears with the destruction of those who harbored and promoted sin, vanishes with the anni-hilation of the universe in which they existed, the sea can never again exist (is still not). After itgave of the dead ones in it (Rev 20:13), the sea simply ceased to exist; while the Death and theHades, after giving of the dead ones in them, were thrown into the Pond of the Fire (Rev 20:14).Since the activities of glorified human beings are forever harmonious and tranquil, no correspond-ing dimension is created to supersede. There shall never be a “fresh sea”: In the spiritual sense, thesymbols, fresh and sea, are mutually exclusive. John thus describes the everlasting dawn of theeternal day, in the infinite Spring of the endless Kingdom of the Supreme Deity; serving as thebackdrop for the crowning wonder (Sacred Jerusalem), purchased by Jehovah Himself in thePerson of the Pet Lamb.

Through which thing, loved (ones), having anticipated these (things), hasten to be found to Him unblemished (ones) and

blameless (ones) in peace.Dio, agap‘toi , tauta prosdokÇntes spoudasate

aspiloi kai amÇm‘toi autÇ heureth‘nai en eir‘n‘ .

II Pet 3:14

With the words, through which thing, loved ones, the Apostle Peter refers to the annihilation ofthe universe, careful to remind his readers of the fact that they are select ones according to fore-knowledge of Supreme Deity the Father (eklektois... kata prognÇsin Theou patros), as opposedto the reprobates (see verse 1 commentary - page 104). With the words, having anticipated thesethings, the Apostle refers to the awaited fresh sky and fresh land... in which justice resides(preceding verse). As true that only through the punishment and eradication of all sin, can the es-sence of Jehovah be gratified; only through the annihilation of the former sky and former land,can the fresh sky and the fresh land be fully realized. With justice and the gratification ofJehovah’s essence dependent upon the punishment and eradication of all sin and with the anticip-ated fresh sky and fresh land contingent upon the annihilation of the former sky and the formerland, warrant is therewith advanced for the exhortation, hasten to be found to Him unblemishedones and blameless ones in peace. Saying that the occasion is to supervene in the manner of asnare upon all of the ones having been sitting-down upon the face of all of the land (see Luke21:35 commentary - page 50), Jesus had indicated that the very day in which the chosen are to beseized shall be the very day in which the universe is to be annihilated and the reprobates are to bejudged. As certain that such a day shall literally usher the end of the age and that such a dayliterally ushers the end of a person’s life in the cosmos, a person is instantly transported to the dayof Jesus’ return at the moment of death during the twenty centuries preceding.


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Saying, it is to supervene... upon every one, Jesus spoke of the taking of the chosen and leavingbehind of the reprobates as the abrupt end, following the course of life in the cosmos, awaiting allwho would ever breathe in a tent of flesh and blood. As certain as the prophetic phrase, “Fear andthe pit and the snare... upon thee” is applied to a universal judgment (Isa 24:17 & Jer 48:43), itwill assuredly be the final development for the ones having been sitting down upon the face ofall of the land. With the words, in the manner of a snare, Jesus described the moment as asudden constriction of an inescapable noose. With regard to being found to Him unblemishedones and blameless ones in peace, Jesus had said, Accordingly be sleepless, in every occasionbeing ones bound in petition, in order that you would be deemed entirely worthy to escape allthese things being intended to be coming to be, and to be established from the front of the Sonof man (see Luke 21:36 commentary - page 51). At that juncture in the Olivet Discourse, referringto the fact that a believer cannot know the exact date and precise hour of His seizure (throughthat), Jesus also advised, come to be ones prepared, because at the hour you suppose not, the Sonof man is coming (Matt 24:44). By the words, come to be adjusted ones, He means to be sleep-less and in every occasion being ones bound in petition.

Believers who are “ones prepared” (hetoimoi), are those whose values are consonant with anexpectation of being seized by Jesus at any moment and whose priorities have been accordinglyset into order, answering to being found unblemished ones and blameless ones in peace. Suchvalues and consequent priorities are nurtured in spiritual sleeplessness and in petitions to the Fatherwhich repeatedly feature entreaties for acceptability. The injunctions, be sleepless (agrupneite) andkeep awake (gr‘goreite), are virtually synonymous and convey the imperative for believers toabide alert and vigilant for impurities festering within themselves, knowing that not one will seethe Supreme Authority, apart from pursuance of peace with everyone and the sanctification(Eir‘n‘n diÇkete meta pantÇn, kai ton hagiasmon, hou chÇris oudeis opsetai ton Kurion - Heb12:14). Indeed, to be found unblemished ones and blameless ones in peace is to be deemedentirely worthy to escape every one of these things being about to come to be and to be estab-lished from the front of the Son of man.

THE GREAT SEIZURETHE SO-CALLED “ RAPTURE”

(I Thes 4:13-5:9, II Thes 1:7-10 & I Cor 15:51-52)

Indeed I determine not you to be ignorant, brothers, concerning the (ones) having been put to sleep, in order that you would not be sad, just as also the (ones) remaining; the

(ones) not having held confident expectation.

Ou thelÇ de humas agnoein, adelphoi, peri tÇn kekoi-m‘menÇn, hina m‘ lup‘sthe, kathÇs kai hoi loipoi

hoi m‘ echontes elpida.I Thes 4:13

The word, indeed, is translated from the particle, de, which introduces a contrast to the thoughtpreceding. The contrast may either be adversative (expressing antithesis or opposition) or, as here,copulative (expressing elucidation or enhancement). Towards the ideal that the believers at Thes-salonica would tread around decorously towards the (ones) outside and that they would holdrequirement of not one thing (peripat‘te eusch‘monÇs pros tous exÇ , kai m‘denos chreian ech‘te- I Thes 4:11-12)., the Apostle Paul means to correct their misapprehension of the doctrine con-cerning the return of Jesus to the natural realm. Some had distorted the doctrine, with the idea that


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only believers who are found alive would enter the everlasting Kingdom and believers who haddied would be excluded. The adverb, decorously (eusch‘monÇs), a compound of eu (“well”) andsch‘ma (“figure” or “external form”), conveys the meaning of “exuding propriety” (Rom 13:13 &I Cor 14:40). Despite the clear teaching of the Apostle that the return of Jesus would not precedea great apostasy and a reign of the Antichrist (II Thes 2:3-9), their belief in the return of Jesus tothe natural realm within their lifetime was the source of their distress.

The phrase, I determine not you to be ignorant, was commonly expressed by Paul as a means ofintroducing a subject of which he desired for his readers to be intimately acquainted (Rom 1:13,11:25, I Cor 10:1, 12:1 and II Cor 1:8). He always prefaced such a subject with the term, brothers,to convey intimacy and to assure affectionate intention. With the words, concerning the ones hav-ing been put to sleep, Paul introduces the proper regard for believers who had died. The words,having been put to sleep, do not refer to any doctrine concerning an imaginary state of existencebetween the time of a person’s death and the moment that Jesus returns, but merely constitute aeuphemism (Matt 27:52, Mark 5:39 & John 11:11, Acts 7:60 & I Cor 15:20). As absolutely certainthat to die is to be with Jesus (II Cor 5:8-9) and that the resurrection of those who die will immed-iately precede the seizure of those who are alive at His return, there can be no doubt that there isno “intermediate state” between death and resurrection. When a person leaves the natural realm,the person departs from time and space; proceeding directly to the moment at which Jesus returnsto the natural realm.

With the words, in order that you would not be sad, Paul alludes to the result he has in mind con-cerning the regard of the Thessalonian believers for those among them who have died, that theywould not be grieved and sorrowful, as if those who are dead are at a dis-advantage. With thewords, just as also the ones remaining, the Apostle speaks of sadness which ought to permeatethe ones outside (all who are outside the household of faith; those of the world-at-large who arenot members of the spiritual Kingdom). The clause, the ones not having held confident expect-ation, is intended to describe the condition of the ones remaining; those who are apart fromChrist, foreign (ones) away from the commonwealth of Israel, and aliens of the covenants ofthe promise, not having held confident expectation, and godless in the cosmos (chÇris Christou,ap‘llotriÇmenoi t‘s politeias tou Isra‘l, kai xenoi tÇn diath‘kÇn t‘s epaggelias, elpida m‘ echontes,kai athesi en tÇ kosmÇ - Eph 2:12).

The words, confident expectation, translated from elpida, do not convey the meaning of the Eng-lish, “hope”. Whereas hope is uncertain and amounts to little more than strong desire for that whichmay not come to pass, confident expectation is definite and absolute and is manifested in theexercise of persuasion. Paul thus describes unbelievers to be devoid of the ability to exercisepersuasion with regard to the state of believers when they die. Although a true atheist believesdeath to be nothing more than a cessation from existence (no consciousness of ever having lived),most unbelievers have some notion of an existence after death. Although many of the world’sphilosophers espouse ideas concerning the existence of the spirit after death, they have no wordsof comfort concerning the body (Acts 17:18-20 & 32). Those who are outside the household of thepersuasion have absolutely no confident expectation concerning the Person who transfigures thebody of our humiliation, to come to be into His; conformed to the body of His glory, accord-ing to the activity of the (power) to be enabling Him also to subordinate every (thing) to Him-self (hos metasch‘matisei to sÇma t‘s tapeinÇseÇs h‘mÇn, eis to genesthai auto, summorphon tÇ

sÇmati t‘s dox‘s autou, kata t‘n energeian tou dunasthai auton kai hupotaxai heautÇ ta panta -Phil 3:21).

For if we are persuaded that Jesus died-off and stood-up, in this way also the Supreme Deity will lead the (ones) being put to sleep

through Jesus together with Him.


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Ei gar pisteuomen hoti I‘sous apethane kai anest‘ , houtÇ kai ho Theos tous koim‘thentos dia tou I‘sou

axei sun autÇ .I Thes 4:14

At face value, the Apostle Paul seems here to be teaching that the resurrection of believers who aredead is conditioned upon the persuasion of believers who are alive. However, the “if..., then...”proposition is presented as an idiomatic means of arguing from a certainty, in the manner that Jesussaid, in the case that I would travel and would prepare a place for you, I am coming againand will be taking you by the side towards myself, in order that at whence I am, you wouldalso be (ean poreuthÇ kai hetoimasÇ humin topon, palin erchomai kai paral‘psomai humas prosemauton, hina hopou eimi egÇ , kai humeis ‘te - John 14:3). With the words, if we are persuadedthat Jesus died-off and stood-up, alluding to the very doctrine first taught at Thessalonica (Acts17:3), the Apostle uses the certainty of Jesus’ resurrection to prove the certainty of the resurrectionof believers.

The words, in this way also (houtÇ kai), allude to the fact that the Firstborn has produced thecertainty of a believer’s resurrection by the resurrection of Himself. With the words, the SupremeDeity will lead the ones being put to sleep through Jesus together with Him, Paul describesthe consequence of Jesus’ death and resurrection, the resurrection of every believer who dies inHim, as being a matter right granted by the Supreme Deity. As certain that we are persuad-ed thatJesus died-off and stood-up, we can therefore be equally as persuaded that the ones being put tosleep through Jesus will be resurrected. For any believer not to be resurrected is to cast doubtupon the reliability of Jesus’ words, all which He has given to me, I will not lose (any) out of it,but I will raise it up in the final day (pan ho dedÇke moi, m‘ apolesÇ ex autou, alla anast‘sÇauto en t‘ eschat‘ h‘mera - - John 6:39).

Indeed, Blessed (are) the dead (ones), the (ones) having died-off in Supreme Authority fromjust now. Yes! lays forth the Spirit, In order that they would be resting out of their toil.Indeed their labor follows with them (Mak-arioi hoi nekroi hoi en KuriÇ apothn‘skontes apo arti.Nai, legei to Pneuma, hina anapausÇntai ek tÇn kopÇn autÇn. Ta de erga autÇn akolouthei met’autÇn - Rev 14:13). The words, blessed the dead ones, the ones having died-off in SupremeAuthority from just now , represent a specific promise directed to the vast majority of the chosen,comprised of those who are separated from the natural realm during the many centuries whichprecede His return. The word, blessed, represents neither commendation for obedience nor a wishfor well being, but a beatification (Makarioi). As the opposite of a curse (“a woe”), the word isemployed to confer the solemn promise of ultimate happiness and bliss upon the chosen. Thewords, the dead ones, the ones having-off in Supreme Authority from just now, are indicativeof all the chosen who die in the present, before the return of Jesus to the natural realm. The words,from just now, are indicative of immediate realization in the eternal perspective of the spiritualsphere, applying to any point of time in the natural realm. Indeed, to be dying-off in SupremeAuthority from just now is to be experiencing the ultimate meaning of Jesus’ words, many fore-most ones will be final ones, and final ones foremost ones (Polloi de esontai prÇtoi eschatoi, kaieschatoi prÇtoi - Matt 19:30) and the meaning of Apostle Paul, by the words, the dead ones inChrist will be resurrected firstly (see verse 16 commentary - page 123).

To leave time and enter eternity is to instantly proceed to the moment of Jesus’ return, to immed-iately encounter... the Supreme Authority in the air (see verse 17-18 commentary - page 127) andto instantly discover the ultimate experience of the never-ending sabbatism (sabbatismos - Heb4:9-10); the eternal Sabbath in the spiritual sphere, begun in the natural realm with the bestowalof persuasion (there is no intermediate state). The symbol, just now, does not indicate departureat a particular moment in the future or during a particular event, but represents a departure fromthe present.


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The symbol, Yes! lays forth the Spirit, in order that they would repose out of their toil, isrepresentative of the emphatic affirmation of the Holy Spirit that believers are separated from thenatural realm for the purpose of ceasing in their wearying labor against sin. Such people neither“sleep” nor enter a period of waiting, but leave an existence of tragedy and turmoil, only to enterinstantly into happiness and bliss. Indeed, to live, Christ, and to die-off (is) gain (z‘n, Christos,kai to apothanein kerdos - Phil 1:21), as certain that we delight to a greater degree to go abroadout of the body, and to be in-country towards the Supreme Authority (eudokomen mallonekd‘m‘sai ek tou sÇmatos, kai end‘m‘sai pros ton Kurion - II Cor 5:8 ). The symbol, Yes!, istranslated from nai, which is a strong affirmative exclamatory, representing here the asseverationby the Holy Spirit of a matter having urgency and imminence. The symbol, repose, is represent-ative of Jesus’ ultimate meaning by His words, Come here towards me every (one) having feltfatigue and (ones) being loaded and I will give you repose... and you will find repose toyour souls (Deute pros me pante hoi kopiÇntes kai pephortismenoi, KagÇ anapausÇ humas...heur‘sete anapausin tais psuchais humÇn - Matt 11:28-30). Jesus spoke exclusively of the chosen;every one to whom repentance has brought toil with the painful awareness of oppressive burdenof sin in their flesh, struggle against the allurements and trappings of the world and battle againstthe stratagems of Satan.

The word, toil , here refers not to physical exhaustion and fatigue inherent to earthly employmentand occupation, but to the persistent struggle; the mental and emotional weariness, inherent tobattling against rampant and pervasive sin. The words, indeed their labor goes in the way withthem, are indicative of exceptional consideration given to all action which is pleasing to Jehovah,everything done which is favorable to His cause and purpose. The words, their labor , refer to thecommendable deeds of the chosen which are given exceptional consideration. These proceed withthose who die and accompany them into the spiritual sphere. All believers who die thereforereceive reward instantly for any and all acceptable effort (I Cor 3:8 & I Cor 15:58). By the words,being put to sleep through Jesus, Paul speaks of the believers who are dead, as having been seize-d from the natural realm by Jesus. The idiomatic use of the word, through (dia), carries the mean-ing, “by means of”. Although the ultimate meaning of Jesus’ words, Indeed all which I lay forthto you I lay forth to all, Keep awake, carries urgency with regard to the seizure of believers at Hisreturn to the natural realm (see Luke 21:36 commentary - page 51), the immediate meaning carriesurgency with regard to His seizure of a believer at any time in the present. As it is by means ofJesus that a believer dies, it is by means of Jesus that their bodies are resurrected.

Towards the end of His Revelation, Jesus said, behold! I am coming speedily, and my pay forservices with me, to give-back to each (one) in the manner that his labor will be (idou, ercho-mai tachu, kai ho misthos mou met’ emou, apodounai hekastÇ hÇs to ergon autou estai - Rev22:12). The emphatic promotion of a sense of pressing and insistent immediacy is seen in therepetition of the words, behold! I am coming speedily, three times at the conclusion of theRevelation (22:7, 22:12 and 22:20). As His caveat, Indeed what I lay forth to you I lay forth toall, Keep awake, had as much relevance and urgency during the first century as it does at present,the coming of Jesus is realized either at the moment of natural death or at the moment of His returnfor judgment. From the perspective of eternity, both moments are the same. The word, behold!,an expression of surprise, is a symbolic of a call for attention to an extraordinary development. Inview of the fact that in the hour you suppose not, the Son of man is coming (hoti en h‘ hÇra oudokeite, ho huios tou anthrÇpou erchetai - Matt 24:44), the symbol is warranted and points to thesudden and unexpected manner in which believers are to be seized by Him. The words, my payfor services with me, refer to wages to be paid, either to the one being just and consecrated orto the one being unjust and soiling (Rev 22:11), being solely in possession of Jesus as Judge.


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The words, pay for services (misthos), refer to reward for the chosen and of punishment for thosehaving been born into capture and decay, the reprobates; being ones provided pay for injust-ice... having revelled in their delusions (gegen‘mena eis halÇsin kai phthoran, komioumenoi mis-thon adikias... entruphÇntes en tais apatais autÇn - II Pet 2:12-13). The words, with me, refer toJesus’ sole possession of the ability to either pardon or to sentence, to flawlessly apply paymentaccording to the type of labor practiced. Together with the fact of Him coming speedily, the wordsare exemplified in the meaning conveyed by the words, Behold! The Judge is standing beforethe portal (Idou, ho krit‘s pro tÇn thurÇn hest‘ken - Jas 5:9).

From the perspective of eternity, the matter of standing before Jesus in judgment or of meetingHim in the air shall be realized immediately upon a person’s death. The symbol, to give-back toeach in the manner that his labor will be, is representative of eternal destiny having been decid-ed upon whether a person is one being just and consecrated or one being unjust and soiling: Thelabor of a person is dictated by the former or latter. From the standpoint of time and space, thereshall be a general resurrection wherein they will be traveling out, the (ones) having done thebeneficial (matters), into a resurrection of life; indeed the (ones) having practiced the foul(matters), into a resurrection of justice (ekporeusontai, hoi ta agatha poi‘santes, eis anastasinzÇ‘s, hoi de ta phaula praxantes, eis anastasin kriseÇs - John 5:29). While the condition of havingdone the beneficial is the result of grace bestowed, the condition of having practiced the foul isthe result of grace denied (Eph 2:4-10).

For that we lay forth to you in an expres-sion of Supreme Authority, that we the

(ones) living, the (ones) being left behind into the nearness of the Supreme Author-ity, no, would not unexpectedly precede

the (ones) being put to sleep.Touto gar humin legomen en logÇ Kuriou, hoti h‘meis hoi zÇntes hoi perileipomenoi eis t‘n par-

ousian tou Kuriou, ou m‘ phthasÇmen tous koim‘thentos.I Thes 4:15

The words, for that (touto gar), serve to introduce the basis for the truth that believers who dieshall be resurrected (preceding verse). With the words, we lay forth to you in an expression ofSupreme Authority, the Apostle Paul prefaces the statement with the fact it is being made byvirtue of a direct revelation from Supreme Authority. While the words, we lay forth (legomen),indicate the unified testimony of himself, Silvanus and Timothy (1:1), the words, we the ones liv-ing, indicate believers who are alive at the moment of Jesus’ return. Since the Apostle was notunder the impression that any one in the first century would live for two thousand years, he usesthe sense of urgency in the words of Jesus, Accordingly keep awake, since you fully know notwhat sort of hour your Supreme Authority is coming (see Matt 24:42 commentary - page 46), inpromoting the idea that believers ought to live as though they are the ones who shall be alive at Hisreturn. Against the vain and false hope of every generation during the past two thousand years, thatthe return of Jesus to the natural realm and the consequent annihilation of the natural universewould occur in their lifetime, is the inescapable fact that the return of Jesus has always been immi-nent here and now (Matt 25:13 & Rom 13:11). The clause, the ones being left behind into thenearness of the Supreme Authority, serves to enlarge upon what is meant by “we the livingones”. The words, ones being left behind, are translated from perileipomenoi, simply denotingthe opposite of “ones being taken in advance”. As certain that the period of two thousand yearsdwarfs the period of a single day, there can be no doubt that the number of the ones being leftbehind (the believers who shall be alive at the moment of Jesus’ return) are shall be exponentiallyeclipsed by the “ones being taken in advance”.


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The term, the nearness (t‘n parousian), in this context, refers to the moment that Jesus shall returnto the natural realm, seizing His people in one instance, while annihilating the universe in the nextinstance. The nearness of the Supreme Authority (which is the day of the Son of man) will notbe observed in any single location, but everywhere at once (see Matt 24:27 commentary - page 25).Premillennialists have invented an incremental parousia of several separate “comings”; at a “secretRapture” (before a literal thousand year reign), at the institution of the thousand year reign itself(wherein they imagine that a glorified Christ would then reign upon a planet which is yet permeat-ed with sin) and, finally, at the end of the world (at the conclusion of a literal battle of Armaged-don). Jesus and the Apostles, however, spoke of only one return; a moment at which believers willbe seized and the universe shall be annihilated (see Luke 17:30 commentary - page 40).

With the words, having anticipated and having studied the nearness of the day of the SupremeDeity (see II Pet 3:10 commentary - page 110), the Apostle Peter furnished good cause for abeliever to hasten to be making your calling and selection reinforced (spoudasate bebaianhumÇn t‘n kl‘sin kai eklog‘n poiesthai (II Pet 1:10). The cause of vigilance and prudence to beinstilled within believers thus motivated the Apostle Paul to write also, Indeed you, brothers, arenot in darkness, in order that the day would take you down in the manner of a stealer (see I Thes5:4 commentary - page 133). Though believers are neither given the exact time of their deaths northe date and hour of Jesus’ return to the cosmos, they are not so ignorant (in darkness) that theywould lose sight of the fact that their seizure will come suddenly and without notice. Then andthere, they shall experience the nearness.

With the words, no, would not unexpectedly precede the ones being put to sleep, Paul countersall notions that there is any advantage to existence among the believers being left behind into thenearness of the Supreme Authority. The words, would... unexpectedly precede (phthasÇmen),are translated from the first person plural subjunctive indefinite tense expression of the verb,phthanÇ , which means, “to come suddenly in advance of the time that an event is expected” (Matt12:28, Luke 11:20, Rom 9:31, II Cor 10:14, Phil 3:16, I Thes 2:16). Indeed many foremost oneswill be final ones, and final ones foremost ones (Polloi de esontai prÇtoi eschatoi, kai eschatoiprÇtoi - Matt 19:30). In an instant, before a fiery conflagration engulfs the natural universe, theseizure of the chosen who have died (their spirits being reunited with reassembled and transformedbodies) will be immediately followed by the transformation and seizure of the chosen being leftbehind (“ the living ones”).

Since the Supreme Authority Himself will descend from Heaven in a cry of incitement,

in a voice of a chief messenger, and in a trumpet of Supreme Deity, and the dead (ones) in Christ will be resurrected firstly.

Hoti autos ho Kurios en keleusmati, en phÇn‘ arch-aggelou, kai en salpiggi Theou katab‘setai ap’ ouranou, kai hoi nekroi en ChristÇ anast‘sontai

prÇton.I Thes 4:16

The word, since (hoti), conveys the introduction of the reason that there shall be advantage toexistence among the believers being left behind into the nearness of the Supreme Authority (pre-ceding verse). With the words, the Supreme Authority Himself will descend from Heaven, theApostle Paul calls attention to the single event upon which the resurrection and the seizure depend.The certainty of every single believer (those who died in Him and those who are alive when Hereturns) is contained in the immutable promise, I am coming again and will be taking you bythe side towards myself, in order that at whence I am, you would also be (palin erchomai kaiparal‘psomai humas pros emauton, hina hopou eimi egÇ , kai humeis ‘te - John 14:3). There can


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be no doubt that He will descend from Heaven precisely in the manner that He had gone up (Acts1:11). However, His return will feature the simultaneous cry of incitement, voice of a chief mes-senger and trumpet of Supreme Deity.

The word, in (en), denoting the attendance of concomitant circumstance, appears before each ofthe three. The words, a cry of incitement, denote the arousal and motivation which reunited thespirit of Lazarus with his body (John 11:43). With the words, a voice of a chief messenger, allu-sion is made to Jesus’ prophetic name of Michael and His role as the Father of the spirits (tÇpatri tÇn pneumatÇn - Heb 12:9). As a symbol in His Revelation, Michael and His messengersengaged in warfare against the Fabulous Serpent (ho Micha‘l kai hoi aggeloi autou epolem‘sankata tou drakontos - Rev 12:7), the name is representative of the pre-incarnate Christ and the mes-sengers who remained loyal to Him, opposing Satan in a conflict of hostilities. Since there is onlyone “Archangel”, literally, “Chief (or Ruling) Messenger”, and since the name of Michael isstrictly a prophetic designation and symbol of the Christ (Dan 10:13, 21 & 12:1), there can be nodoubt that the name in His Revelation, as in the prophecy of Daniel, is another symbol which repre-sents Jesus Christ. The name, Michael, is translated from the Greek 94P"°894P"°894P"°894P"°8 (Micha‘ l ), the count-erpart of the Hebrew Mîy kâ 5555 êl, which conveys the interrogative, “Who is like God?” Jesus, whois symbolized as Michael, is depicted with His messengers to be in adversarial response to therebellion spawned by Satan’s boast, I will be like the Most High (Isa 14:12-15 & Ezek 18:12-16).

The words, a trumpet of Supreme Deity, in this particular event, describe the means by whichJehovah sends the messengers of power, both to gather the chosen (Matt 24:31 & Mark 13:27) andto annihilate the natural universe (II Thes 1:7-9 & Jude :14-15). In the Revelation given to theApostle John on the isle of Patmos, Jesus would supply meaning to the words, with a greattrumpet sound (in a trumpet of Supreme Deity); with His great pronouncement being perceivedin the manner of a trumpet (phÇn‘n megal‘n hÇs salpiggos - Rev1:10). Spiritually, the trumpetis not only representative of conveyance of authority and command, but also of clarion summon-ing for the reception of timely instruction and for the placement into specific service. Throughoutthe history of the nation of Israel, the sound of the trumpet meant the pressing demand for allpeople to gather; an urgent summons, to hear the most timely of declarations and announce-ments.It will be with the final trumpet (I Cor 15:52), that Jesus will seize all the chosen in a transformingresurrection. It is significant, therefore, that the commanding sound of a trumpet blast would beconnected at the outset of the Revelation with the voice of Jesus. As certain that Supreme Deitywas made visible in flesh (Theo ephanerÇth‘ en sarki - I Tim 3:16), the voice of Jesus is thetrumpet of Supreme Deity. The words, in a cry of incitement, in a voice of a chief messenger,therefore represent descriptive elaborations upon the authority and command of His call. Both thetrumpet of Supreme Deity and the fact that the dead ones in Christ will be resurrected firstly(will be roused undecaying) are addressed in the commentary which immediately follows...

Behold! I lay forth a secret to you. Truly we will not all be put to sleep; indeed we will all be made different in an atom (of

time), in a jerk of an eye, in the final trumpet. For a trumpet will blast, and the dead (ones) will be roused incorruptible

(ones), and we will be made different.Idou, must‘rion humin legÇ . Pantes men ou koi-

m‘th‘sometha, pantes de allag‘sometha en atomÇ , en rhip‘ opththalmou, en t‘ eschat‘ salpiggi.

Salpisei gar, kai hoi nekroi agerth‘sontai aphthartoi, kai h‘meis allag‘sometha.

I Cor 15:51-52


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The word, behold (idou), often seen in New Testament Scripture, is an exclamatory which callsurgent attention to a matter which is either unexpected or extraordinary. It is indeed extraordinarythat the Apostle Paul would disclose a matter which would remain a secret (must‘rion). With thewords, Behold! I lay forth a secret to you, the Apostle therefore strikingly gives notice to thebelievers of Corinth that he is about to speak of a matter which will remain concealed from thosewho have been denied spiritual ears to hear and spiritual eyes to see. What Jesus had said to theApostles were meant to be applied thenceforth to all believers of every century: Indeed blessed(are) your eyes, since they look, and your ears, since they hear. For amen I lay forth to youthat “Many prophets and just (ones) strongly yearned to behold all which you look at, andthey perceived not, and to hear all which you hear, and they heard not” (HumÇn de Makarioihoi ophthalmoi, hoti blepousi, kai ta Çta humÇn, hoti akouei. Am‘n gar legÇ humin hoti polloiproph‘tai kai dikaioi epethum‘san idein ha blepete, kai ouk eidon, kai akousai ha akouete, kai ouk‘kousan - Matt 13:16-17). With the words, truly we will not all be put to sleep, Paul assures thebelievers at Corinth that some believers shall be alive at the moment of Jesus’ return, that not everyone will be put to sleep (see I Thes 4:13 commentary - page 114).

With the assurance, indeed we will all be made different in an atom of time, Paul indicates thetruth that all (whether they are among believers who have been put to sleep, or among believersnot... put to sleep) will experience a requisite transformation. At the moment of seizure, whenthose who are alive shall experience a transformation of their bodies, the resurrected dead shall bereunited with bodies which have been miraculously reassembled and transformed! Both the terms,an atom of time and a jerk of the eye, are employed to describe the fraction of a second duringwhich the transformation will occur. Having stated, flesh and blood is not able to inherit theKingdom of Supreme Deity, nor the decay inherits incorruptibility (sarx kai haima basileianTheou kl‘ronom‘sai ou dunatai, oude h‘ phthora t‘n aphtharsian kl‘ronomei - I Cor 15:50), Paulthus divulges the occasion and the manner in which the transformation is to take place, followedby the emphatic statement, For it is necessary that (the one of) corruption to be donning incor-ruptibility, and that (one) liable of death to be donning immortality (Dei gar to phtharton toutoendusasthai aphtharsian, kai to thn‘ton touto endusasthai athanasian - I Cor 15:53). In an atomof time and a jerk of the eye, Jesus transfigures the body of our humiliation, to come to be intoHis; conformed to the body of His glory, according to the activity of the (power) to be enab-ling Him also to subordinate every (thing) to Himself (metasch‘matisei to sÇma t‘s tapeinÇseÇsh‘mÇn, eis to genesthai auto, summorphon tÇ sÇmati t‘s dox‘s autou, kata t‘n energeian tou dunas-thai auton kai hupotaxai heautÇ ta panta - Phil 3:21). Although the occasion is presented from theperspective of time and space to occur in the future, from the eternal perspective (where all theevents of time and space are seen to occur at once), it is realized at the instance of a believer’sdeath (see I Thes 4:14 commentary - page 116). The words, in the final trumpet , correspond to the trumpet of Supreme Deity (I Thes 4:16). Pre-millennialists assert that this particular trumpet blast is restricted to their idea of a “rapture”, argu-ing endlessly about whether it shall occur before, during or at the end of their contrivance of a“great seven year tribulation”. With the words, for the trumpet will blast , Paul commences withthe statement concerning the seizure of the chosen with the emphatic assurance that all the actionshall most certainly begin with the clarion call. In one instance; there shall be the ultimate seizureof all believers, when He will set-off His messengers with a great trumpet sound, and they willcollect upon His select ones, out of the four winds, from extremities of skies until their extrem-ities (see Matt 24:31 commentary - page 31), and in the next instance; there shall be the total annih-ilation of the natural universe, when He will send with messengers of His ability, in blazing fire,giving vindication to the ones not perceiving Supreme Deity, and to the ones not attentive to theGood Message of our Supreme Authority Jesus Christ (see II Thes 1:7-8 commentary - nextpage). As certain that the one will betaken by the side and the other will be left behind (see Luke17:34-36 commentaries - pages 42-44), this final trumpet announces both the seizure of thechosen and the annihilation of the natural universe.


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The Evangelist Mark’s recording does not include the great trumpet sound, but the words, at thattime He will set-off His messengers and He will collect upon His select (ones) out of the fourwinds, from (the) extremity of land up to (the) extremity of sky (tote apostelei tous aggellousautou, kai episunaxei tous eklektous autou ek tÇn tessarÇn anemÇn, ap’ akrou g‘s heÇs akrououranou - Mark 13:27). The expression, at that time, refers to the protracted period which beganwith the death and resurrection of Jesus Christ (see Matt 24:30 & 31 commentaries - pages 28 &31). Indeed, His prophetic words are not restricted to an isolated event in the future, but areinclusive of continuous action throughout every day of the intervening centuries. Rest assured,when a select one dies, it is because he was collected at an appointed time by a messenger beingset-off by Jesus. That which has been taking place in the present is ultimately fulfilled at themoment of Jesus’ return to the natural realm. With the words, the dead ones will be roused incor-ruptible ones, and we will be made different, Paul introduces the transformation to incorrupt-ibility and immortality which is requisite for entrance into the fulfilled Kingdom. In response tothe trumpet blast, notice that mention is made first of the fact that the dead ones will be roused(the dead ones in Christ will firstly rise again (see I Thes 4:16 commentary - page 120). Althoughthe resurrection shall immediately precede the seizure, the actions of transformation will occursimultaneously in the ones having been put to sleep (they will be roused incorruptible) and in theones not having been put to sleep (they will be made different).

From the perspective of time and space, the ones who have died during the preceding twenty cent-uries shall be first to be resurrected and transformed, becoming part of the cloudiness beingobserved at His return (Acts 1:9 & Rev 1:7). From the perspective of eternity, the chosen neither“rest in the grave” nor await union with a glorified body in some celestial “holding area”. Ascertain that the spirit returns to Jehovah at the moment of death (Eccl 12:7), the chosen proceeddirectly to the moment in which they are resurrected and transformed according to the efficiencyenabling Him also to subordinate every thing to Himself. The seizure which shall be visible atthe last day has been taking place since His ascension. The Hebraism, out of the four winds,conveys the idea of “collection from every direction”, while the expression, from extremities ofskies until their extremities (or, from extremity of land until extremity of sky), conveys the ideaof “a thorough sweep of every part of the cosmos”. With respect to the ultimate fulfillment of thispassage, all believers who had died are to be gathered and all believers who are living are to beseized. With respect to the genius of prophecy (that every word applies to every believer of allcenturies), all believers who are dying can expect to be reunited with bodies which are to be trans-formed and all believers who are living can expect to be seized at any time (either through deathor through the return of Jesus at the end of the age). In either case, the urgency and imminencebeing conveyed in the words of Jesus remain the same, bringing as much force to bear upon believ-ers of the present day as they did upon believers of the first century: Accordingly keep awake,since you fully know not what sort of hour your Supreme Authority is coming (see Matt 24:42commentary - page 46).

According to the Apostle Paul, the order of collection and seizure begins with those who have diedfollowed by those who are living: He therefore wrote, the dead ones in Christ will firstly riseagain (I Thes 4:16), saying to the believers at Corinth, in an atom of time, in a jerk of an eye, inthe final trumpet. For a trumpet will blast, and the dead ones will be roused incorruptible ones,and we will be made different (see I Cor 15:52 commentary - page 121). Concerning the seizureof those who are living, to be joined with the dead ones in Christ who shall be resurrected firstly,he wrote, Thereafter we the ones living, the ones being left around behind, will be seized at thesame time together with them in cloudiness into an encounter of the Supreme Authority into theair. And in this way on every occasion we will together be with Supreme Authority. So too con-sole one another in these expressions (see I Thes 4:17-18 - page 127). Indeed, there shall be tworesurrections in rapid succession; the resurrection of the chosen (followed immediately by theseizure of those who are alive) and the resurrection of the reprobates (followed immediately withthe conflagration of the natural universe).


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and relaxation with us to you; to the (ones) being pressured, in the disclosure

of the Supreme Authority Jesus from Heaven with messengers of His ability, in blazing fire, giving vindication to the

(ones) not perceiving Supreme Deity, and to the (ones) not attentive to the Good

Message of our Supreme Authority Jesus Christ; the ones who will pay (the) pen-

alty; perpetual ruin from (the) face of the Supreme Authority and from the glory

of His forcefulness,kai humin tois thlibomenois anesin meth’ h‘mÇn, en tÇ apokalupsei tou Kuriou I‘sou ap’ ouranou met’ aggelÇn dunameÇs autou, en puri phlogos, didontos ekdik‘sin tois m‘ eidosi Theon, kai tois m‘ hupakouousi tÇ euaggeliÇ tou Kuriou h‘mÇn I‘sou Christou, hoitines dik‘n tisousin, olethron aiÇnion apo prosÇpou tou Kuriou kai apo t‘s

dox‘s t‘s ischuos autou,II Thes 1:7-9

By the words, to relaxation with us to you, to the ones being crowded, the Apostle Paul meansto console the many believers at Thessalonica who are suffering distress and agonizing constraintat the hands of unbelievers, having assured them that Jehovah will not fail to requite oppressivepressure to the (ones) crowding you (antapodounai tois thlibousin humas thlipsin - II Thes 1:6).The word, thlibomenois (ones being crowded), is derived from the verb, thlibÇ ; conveying theidea of severe restriction due to pressing and constricting circumstances (Matt 7:14, Mark 3:9, IICor 1:6, I Thes 3:4, I Tim 5:10, Heb 11:37, I Ki 8:37, Psalm 22:5 LXX). Whereas thlipsis(oppressive pressure) refers to the miserable result of such crowding, thlibÇ refers to the causeof the suffering. The words, relaxation with us (anesin meth’ h‘mÇn), convey comfortingexhortation to adopt the same frame of mind and serene composure of spirit as Paul, Silvanus andTimothy; raising thoughts and expectations beyond the troubles of this cosmos to the contempla-tion of the disclosure of the Supreme Authority Jesus from Heaven. With the words, in thedisclosure of the Supreme Authority Jesus from Heaven, the Apostle uses an event of the futurewhich can be experienced in the present; as consolation for believers who are suffering oppressivepressure (being crowded) in this cosmos. The word, in (en), denoting the attendance of concomit-ant circumstance, refers to a golden experience which can only be wrought in severe trial. Theword, disclosure, is translated from apokalupsei and is rendered elsewhere in New TestamentScripture by the KJV as appearing (I Pet 1:7), coming (I Cor 1:7), lighten (Luke 2:32), manifest-ation (Rom 8:9), be revealed (II Thes 1:7 & I Pet 4:13) and revelation (nine occasions). The wordis a compound of apo (“off, away, from”) and kaluptÇ (“to cover up, hide”), which conveys theimport of revealing or unveiling that which is hidden.

The modern word, apocalypse, bearing no resemblance whatsoever to apokalupsei (from which theEnglish word is derived), conveys the meaning of any violent occurrence which pertains to the endof the world. When the Apostle Peter advised, according as you share with the sufferings of theChrist, be cheerful, in order that also you would cheer being (ones) jumping for joy in thedisclosure of His glory (katho koinÇneite tois tou Christou path‘masi, chairete, hina kai en t‘

apokalupsei t‘s dox‘s autou char‘te agalliÇmenoi - I Pet 4:13), he did not speak of derivingcomfort from an event which was restricted to the distant future. Certainly, a measure of temporalcompensation can be expected after fiery trial (Jas 5:11) and, without doubt, the fiery trial rendersa believer in a much happier and more capable state of service in this life (Psalm 40:2-3 & II Cor1:4), but the believer must realize that the quality of the happiness and the extent of the capabilityis determined solely by the disclosure of His glory received in the midst of the fiery trial. They areexhorted therefore to remove their eyes and yearning from relief and deliverance and fasten theirentire being, instead, upon His ability to sustain them and upon the vital disclosures that He willgive of His glory which cannot be received outside of the fiery trial.


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By the words, with messengers of His ability, in blazing fire, the Apostle Paul describes the ult-imate meaning of the disclosure of the Supreme Authority Jesus from Heaven, as the event inwhich He returns to the cosmos with messengers who will not only collect upon His select ones,out of the four winds (see I Cor 15:51-52 commentary - page 120), but will also collect out of HisKingdom every one of the trap-sticks and the ones having done the illegality, and they will throwthem into the Furnace of the Fire (see Luke 17:35-36 commentary - page 44). The event des-cribed here, as well as in Matt 24:30 and II Pet 3:10, is precisely the same as the event wherein Hewould come to be glorified in His consecrated ones (see II Thes 1:10 commentary - page 126).The term, messengers of His ability, simply describes certain agents of Heaven who are employedby Jesus to exert might and power in accordance with His infallible application of perfect know-ledge (Supreme Authority).

The words, in blazing fire (en puri phlogos), represent far more than a mere connotation of the factthat our Supreme Deity is an utterly consuming fire (ho Theos h‘mÇn pur katanaliskon - Heb12:29), as they are descriptive here of the sole weapon to be used against the enemies of Hispeople. Nay, intense and fierce conflagration (blazing fire) is the very oppressive pressureprophesied by Paul to be employed by Jehovah to requite the ones pressuring His people. Therecan be no doubt that the skies and the land now are being amassed by His expression, for fire,being guarded into a day of justice and ruin of the irreverent men (see II Pet 3:7 commentary -page 108), that the display of Jehovah’s essence happens to be the most effective disinfectantknown to the natural universe.

With the words, giving vindication to the ones not perceiving Supreme Deity, Paul describesthe use of Jehovah’s display of His essence (the blazing fire) in the hands of the messengers of Hisability; indeed some frightening expectation of justice, and zealous fire being intended to eatthe contrary ones (phobera de tis ekdoch‘ kriseÇs, kai puros z‘los esthein mellontos tous hupen-antious - Heb 10:27). The word, vindication, is translated from ekdik‘sin; conveying both themeanings, redemption from oppression (for the chosen) and execution of vindictive justice (uponthe reprobates - Luke 18:6-7, 21:22, Rom 12:19, II Cor 7:11, Heb 10:30 & I Pet 2:14). The fact thatsuch avenging justice is applied to the enemies of Jehovah’s people, showing them to be ones notperceiving Supreme Deity and ones not attentive to the Good Message, bespeaks the voice ofretribution which is seen throughout the Revelation of Jesus Christ (Rev 6:10, 9:13 & 16:7).

Such retaliatory justice, which belongs only to Jehovah to exact upon reprobate human beings,shall find its ultimate expression at the return of Jesus and throughout everlasting Hell. Accordingto Jesus; Indeed the Supreme Deity, no, will He not perform the vindication of His select(ones), of the (ones) shouting towards Him day and night, and passioning long upon them?I lay forth to you that He will perform the vindica tion of them in speed (Ho de Theos ou m‘poi‘sei t‘n ekdik‘sin tÇn eklektÇn autou tÇn boÇntÇn pros auton h‘mera kai nuktos, kai makro-thumÇn ep’ autois; LegÇ humin hoti poi‘sei t‘n ekdik‘sin autÇn en tachei. Pl‘n ho huios touanthrÇpou elthÇn - Luke 18:7). Paul thus furnishes a glimpse of the prophecy of Enoch, recordedby Jude: Behold! Supreme Authority came in myriads of His consecrated (ones), to performjustice according to (deeds) of every (one), and to fully convict every irreverent (one) of themconcerning every (one) of their irreverent deeds of which they were irreverently doing, andconcerning every (one) of the callous (things) of which irreverent sinners were speakingagainst Him (Idou, ‘ lthe Kurios en muriasin hagiais autou, poi‘sai krisin kata pantÇn, kai exeleg-chai pantas tous asebeias autÇn peri pantÇn tÇn ergÇn asebeias autÇn hÇn ‘seb‘san, kai peri pantÇntÇn skl‘rÇn hÇn elal‘san kat’ autou hamartÇloi asebeias - Jude :14-15). The myriads of Hisconsecrated ones comprise the cloudiness which shall attend His return, both the messengers ofHis ability and believers reunited with transformed bodies (see Matt 24:30 commentary - page 28).


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With the words, to the ones not perceiving Supreme Deity, Paul indicates the first of two traitswhich are inherent to the enemies of Jehovah’s people; their refusal to retain Him in their senses.On the very account of having known the Supreme Deity, they glorified not Supreme Deityin that manner or expressed gratitude, but they were rendered foolish in their reckonings,and their unintelligent heart was obscured. Asserting to be wise ones they were becomingsilly (Dioti gnontes ton Theon, ouch hÇs Theon edoxasan ‘ eucharist‘san, all’ emataiÇth‘san entois dialogismois autÇn, kai eskotisth‘ h‘ asunetos autÇn kardia. Phaskontes einai sophoi emÇran-th‘san- Rom 1:21-22). Concerning these, Paul had written; And just as they approved not tohold the Supreme Deity in recognition, the Supreme Deity gave them aside into an unapprov-ed intellect, to perform the (deeds) not appropriate (Kai kathÇs ouk edokimasan ton Theonechein en epignÇses, paredÇken autous ho Theos eis adokimon noun, poiein ta m‘ kath‘konta -Rom 1:28). Concerning the ones who lead such people, Paul had informed Timothy, that they wereon every occasion learning and on no occasion being able to come into recognition of truth(pantote manthanonta kai m‘depote eis epignÇsin al‘theias elthein dunamena - II Tim 3:7 ).

With the words, to the ones not attentive to the Good Message of our Supreme Authority JesusChrist , Paul indicates the second of two traits which are inherent to the enemies of Jehovah’s peo-ple; their denial of the Good Message of grace (II Cor 11:4 & Gal 1:6-9). Concerning these, Paulhad written; Indeed to the ones out of intrigue and truly being unconvinced by the truth, in-deed being ones convinced by the injustice, hard-breathing passion and violent abhorrence,oppressive pressure and narrowness of room, upon every soul of man, of the worthless mat-ter being fully worked, both of Judæan firstly and of Greek (Tois de ex eritheias kai apeithousimen t‘ al‘theia, peithomenois de t‘ adikia, thumos kai org‘ , thlipsis kai stenochÇria, epi pasanpsuch‘n anthrÇpou tou katergazomenou to kakon, Ioudaiou te prÇton kai Hell‘nos - Rom 2:8-9).With regard to the ultimate never-ending state of such people, Paul leaves to the imagination thehorrific answers to the proliferation of rhetorical questions: Because the occasion of the con-demnation is to be commencing from the house of the Supreme Deity. Indeed if firstly fromus, what (will be) the end of the (ones) being unconvinced by the Good Message of the Sup-reme Deity? And if the just (one) is delivered with difficulty, where is the irreverent andsinful (one) to appear? (Hoti ho kairos tou arxasthai to krima apo tou oikou tou Theou. Ei de prÇ-ton ap’ h‘mÇn, Ti to telos tÇn apeithountÇn tÇ tou Theou euaggeliÇ ; Kai ei ho dikaios molis sÇzetai,ho aseb‘s kai hamartÇlos pou phaneitai - I Pet 4:17-18)

With the words, the ones who will pay the penalty, Paul begins to describe the punishing conse-quence awaiting those who refuse to retain Jehovah in the senses and who deny of the Good Mes-sage of grace. Against any notion that they shall be resurrected to suffer no more than the annihila-tion of the natural universe, he assures the beleaguered believers of Thessalonica that all reprobatesshall suffer the punishing consequence of perpetual ruin. The word, ruin , is translated from oleth-ron (“irreparable damage due to collapse”), which never conveys the idea of annihilation or totaldestruction, but always connotes inescapable distress and torment (I Cor 5:5, I Thes 5:3, II Thes1:9, I Tim 6:9). Since the display of Jehovah’s essence (the blazing fire) is not a temporary “flashin the pan”, to be exhausted with the destruction of the natural universe, but is eternal, the realityof an everlasting Hell rears its ugly head (see Hell - page 138). By the words, perpetual ruin fromthe face of the Supreme Authority, Paul therefore indicates never-ending distress and tormentin the separation from any hope for mercy from the One who infallibly applies perfect knowledge.As certain that the title, Supreme Deity (“God”), emphasizes the omnipresence of Jehovah andthat the title, All-ruling Sovereign (“Almighty”), emphasizes His omnipotence; the title, SupremeAuthority (“Lord”), emphasizes His omnicience. To suffer eternal distress and torment from theface of the Supreme Authority is to be rendered not only forsaken, but also forgotten. In themanner that He forgets the sins of the chosen, He shall forget the suffering of the reprobates.


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By the words, perpetual ruin... from the glory of His forcefulness, Paul indicates never-endingdistress and torment in the separation of the reprobates from the magnificence of Jehovah’s appear-ances and tokens of energy. Indeed, they enter into a state wherein absolutely nothing from Hisomnipotent resources will be done to alleviate their misery. The word, forcefulness (ischuos), itselfconveys the idea of “manifestations of energy and vigor”, although it is translated variously by theKJV as ability (I Pet 4:11), might (Eph 6:10 & Rev 7:12), power (II Thes 1:9 & II Pet 2:11) andstrength (Mark 12:20, 33, Luke 10:27 & Rev 5:12). The word is symbolic in the Revelation ofJesus Christ, not only of the exertion of invincible energy, unthwarted by resistance of any intens-ity; but also of the imposition of irresistible purpose, impervious to opposition at any level (Rev5:12 & 7:12). The magnificence of such manifestations of purest energy is best portrayed in HisRevelation, where John is recorded as having perceived a Great White Throne, and the (One)having been sitting-down upon it, from the face of whom the land and the sky fled, and aplace to them was not found (thronon leukon megan, kai ton kath‘menon ep’ autou hou apo touprosÇpou ephugen h‘ g‘ kai ho ouranos, kai topos ouch heureth‘ autois - Rev 20:11).

whenever He would come to be glorified in His consecrated (ones), and to be wondered at in all the (ones) being persuaded (since

our testimony was persuasive upon you) in that day,

hotan elth‘ endoxasth‘nai en tois hagiois autou, kai thaumasth‘nai en pasi tois pisteuosin [hoti episteuth‘

to marturion h‘mÇn eph’ humas] en t‘ h‘mera ekein‘ ,II Thes 1:10

It shall be at the occasion that Jesus returns to the natural realm, that He shall be revealed fromHeaven with messengers of His ability, in blazing fire (see II Thes 1:7-9 commentary - page 123).The general resurrection, His seizure of the chosen and the annihilation of the natural universe areall successive events which shall occur at the same occasion. With the words, whenever He wouldcome to be glorified in His consecrated ones, the Apostle Paul therefore speaks of the return ofJesus and the incineration of the cosmos, as the very time when the just (ones) will beam forthin the manner of the Sun in the Kingdom of their Father (hoi dikaioi eklampsousin hÇs hohelios en t‘ basileia tou patros autÇn. - Matt 13:43). The words, to be wondered at in all theones being persuaded in that day, convey the most significant consequence of His return, in theminds and hearts of the chosen. The words, to be wondered at (thaumasth‘nai), which mean,“made to marvel with astonishment”, convey the idea of human incapability to understand whatis brought to mind through the natural senses; of a state of astonishment and perplexity that cannotbe remedied by any process known to man (Matt 22:22, Mark 12:17, Luke 20:26, Acts 2:7, 7:31,Gal 1:6, II Thes 1:10, I John 3:13, Jude :16).

Whereas the term, the ones being persuaded, is comprehensive of all believers of every century,the words, in that day, denote the occasion that He returns and seizes His people while, at thesame time, annihilating the natural universe. The Apostle thus directs the thoughts and expectationsof believers to an everlasting spectacle which will forever remove them from consideration ofsuffering oppressive pressure at the hands of their enemies. The believers of Thessalonica there-fore have warrant in the present to experience relaxation with us (I Thes 1:6). With the paren-thetical clause, since our testimony was persuasive upon you, Paul reminds the believers thatthe reason for their relaxation in the present, caused by a confident expectation of Jesus’ return,stems from their believing embrace of the evidence presented by Paul, Silvanus and Timothy. Thecertainty that Jesus will return, not only to exact requital upon the enemies, but also to permanentlyremove all traces of oppressive pressure, serves to provide soothing balm for all tension andanxiety being caused by circumstances of the present.


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The Divine ConfiscationThereafter we the (ones) living, the (ones) be-ing left around behind, will be seized at the same time together with them in cloudiness into an encounter of the Supreme Authority into (the) air. And in this way on every occa-sion we will together be with Supreme Auth-

ority. So too console one another in these expressions.

Epeita h‘meis hoi zÇntes, hoi perileipomenoi, hama sun autois harpag‘sometha en nepheiais eis apant‘sin tou Kuriou eis aera. Kai houtÇ pantote sun KuriÇ eso-

metha. HÇste parakaleite all‘lous en tois logois toutois.

I Thes 4:17-18

The word, thereafter, refers to the instance immediately following the resurrection, transformationand seizure of all believers who had died during the thousands of years before the return of Jesusto the natural realm (see I Thes 4:16 commentary - page 120). With the words, we the ones living,the ones being left around behind, the Apostle Paul refers to believers who shall be living on theplanet at the moment of Jesus’ return (see I Thes 4:15 commentary - page 119). The words, willbe seized at the same time together with them in cloudiness, convey the rapid sequence ofevents; a virtual “double abduction” (at the same time together) by which all believers will beevacuated at once, in advance of the natural realm’s imminent incineration. The words, will beseized (harpag‘sometha), are translated from the first person plural future tense of a verb formedfrom harpag‘s (“forcible seizure”). The obvious meaning and intended connotation will not admitthe idea of a “rapture” (from the Latin Vulgate rendering, raplemur), as though believers wouldbe sensually carried away by overwhelming ecstasy. This event of mass confiscation, the suddentaking of the chosen for glory and the leaving of the reprobates for incineration, was best describedby Jesus during the Olivet discourse (see Luke 17:28-37 commentaries - begin-ning at page 40). As certain that it is necessary that the one of corruption to be donning incorruptibility, and thatone liable of death to be donning immortality, both the ones who are resurrected and the ones whoare alive at that moment will be made different (see I Cor 15:51-52 - page 120) within theinstantaneous process of the confiscation. The words, into an encounter, carry the meaning of thepurpose of an unexpected meeting point from different directions. In this context, the preposition,eis (into), intended to introduce a result, conveys the meaning of “causing” or “producing”. Theword, encounter (apant‘sin), conveys the idea of a “sudden convergence from opposite directions”(Matt 25:1 & Acts 28:15). The seizure (or confiscation) of believers shall immediately produce thesudden convergence; of them, coming from the natural realm with Jesus, coming from Heaven.

In the manner that Jesus had vanished from the sight of the Apostles, in cloudiness (nephel‘ ), Heshall reappear; returning in Person and in the company of the Heavenly host. With the asseveration,Behold! He is coming with the cloudiness, and every eye will see Him (Idou, erchetai meta tÇnnephelÇn, kai opsetai auton, pas ophthalmos - Rev 1:7), believers who would exist near the turn ofthe first century and all who would exist in the centuries thereafter would be reminded and reas-sured of what Jesus had taught during His earthly ministry (Mark 13:26) and of what the twomessengers had reminded the Apostles at the occasion of His ascension; that He would return withclouds (Dan 7:13), that His return would be seen miraculously by the entire world at once (Matt24:27) and that the sign of the Son of man will be shone in the sky and at that time all the clansof the land will be beating upon the breast, and they will be seeing the Son of man having beencoming upon the cloudiness of the sky with ability and much glory (see Matt 24:30 commentary -page 28). The cloudiness seen by the Apostles was not formed in the planet’s atmosphere, but wasa tremendous aggregate of Heavenly messengers.


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At Jesus’ return, the cloudiness will be composed of both Heavenly messengers and resurrectedbelievers. As the Evangelist Apollos had written concerning those who died in the faith, as beingan encompassing cloud of witnesses (perikeimenon h‘min nephos marturÇn - Heb 12:1-3), theSpirit refers to Jesus returning from Heaven with messengers of His ability (II Thes 1:7) and alsowith those who had died in the faith (I Thes 4:14). Combined, these myriads of His consecratedones (muriasin hagiais autou - Jude :14) shall certainly appear to the natural eye as veritablecloudiness. Hence, the messengers had alluded to a glorified Christ returning to the natural realmwith myriads of Heavenly messengers and resurrected believers. The words, into the air (eis aera),do not simply designate a physical location, but metaphorically indicate a certain state of existencein which believers will together be with Supreme Authority. While it is certain that in the planet’satmosphere, the encounter will consist of Him coming down and believers going up, but we shallnot forever be with Supreme Authority in a sky which is doomed for annihilation (II Pet 3:10). Paultherefore presents a symbolic metaphor of existence within a fresh sky and a fresh land (see II Pet3:13 commentary - page 113). Saying, in this way on every occasion we will together be withSupreme Authority, the Apostle indicates that glorified believers will live and breath in aneternally fresh domain in which justice resides. Indeed, Whenever the Christ would be manifest-ed, our Life, at that time you will also be manifested together with Him in glory (Hotan hoChristos phanerÇth‘ , h‘ zÇ‘ h‘mÇn, tote kai humeis sun autÇ phanerÇth‘sesthe en dox‘ - Col3:4).

It was in confident expectation of this very event, in which all believers will be transformed in amass confiscation for the purpose of a sudden meeting with Jesus in a fresh sky and a fresh land,that the Apostle John wrote; Loved ones, we are children of Supreme Deity now, and what wewill be was not yet manifested. Indeed we fully know that in the case that He would bemanifested, we will be (ones) similar to Him, because we will see Him just as He is. And every(one) holding this confident expectation upon Him makes himself blameless, just as that (One)is blameless (Agap‘toi, nun tekna Theou esmen, kai oupÇ ephanerÇth‘ ti esometha. Oidamen de hotiean phanerÇth‘ , homoioi autÇ esometha, hoti opsometha auton kathÇs esti. Kai pas ho echÇn t‘nelpida taut‘n ep’ autÇ hagnizei heauton, kathÇs ekeinos hagnos esti - I John 3:2-3). With thewords, so too console one another in these expressions, alluding chiefly to the needless grief andsorrow concerning believers who die before the return of Jesus (see I Thes 4:13 commentary - page114), the Apostle Paul recommends the use of all that he has taught, with regard to the transform-ation and seizure (these expressions), for comfort and encouragement.

Indeed concerning (matters) of the spaces of time and of the occasions, brothers, you hold not requirement to be written to you, for you fully know yourselves exactly, that the day of Supreme Authority is coming in

this way; in the manner of a stealer in (the) night.

Peri de tÇn chronÇn kai tÇn kairÇn, adelphoi, ou chreian echete humin graphesthai, autoi gar akribÇs oidate hoti h‘ h‘mera Kuriou hÇs klept‘s en nukti

houtÇs erchetai.I Thes 5:1-2

The word, indeed, is translated from the particle, de, which introduces a contrast to the thoughtpreceding. The contrast may either be copulative (expressing elucidation or enhancement) or, ashere, adversative (expressing antithesis or opposition). Against any desire for a believer to knowthe precise date that the Divine Confiscation will occur (preceding verse), the Apostle Paul herecommences to give rich food for thought. With the words, concerning matters of the spaces of


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time and of the occasions, he refers to durations elapsing between signal events (matters of thespaces of time) and to the signal events themselves (matters... of the occasions). At the very hourin which He had ascended, against information which is imparted under color of Himself as omni-scient Son of the Supreme Deity, Jesus imparted information to the Apostles which was under colorof Himself as perfectly human Son of man, as He did during the Olivet discourse, when He inform-ed them, Indeed concerning that day and the hour, not one fully knows; neither the messengersof the heavens, if not my Father only (see Matt 24:36 commentary - page 35). Speaking then ofboth the siege of Jerusalem and of His return at the end of the age, He thus informed them thatknowledge of the exact date and precise hour would have no value in the deliverance of men fromsin and was therefore not given to those who otherwise herald the entire counsel of the Godhead.

With the words, concerning that day and the hour (approximating the meaning of “the spacesof time and the occasions”, Jesus had referred to the exact date and precise hour that the eternalcounsel of the Godhead (of which He is the very Expression) had appointed for the destruction ofJerusalem (which foreshadowed the annihilation of the natural universe). Saying, not one fullyknows, He assured them that no human being is capable of accurately reckoning and concretelyforecasting either the event in which Jerusalem was to be destroyed or the event in which the cos-mos is to be annihilated. Despite the fact that the siege of Jerusalem could have been calculatedto a certain year by Daniel’s prophetic 70 weeks of years, the exact date and precise hour (that dayand the hour) remained as much of a mystery as the spaces of time and occasions concerning theexpansion of the developing Kingdom throughout the cosmos and concerning the moment that therepletion of the races would enter (to pl‘rÇma tÇn ethnÇn eiselth‘ - Rom 11:25). Upon theoccasion of His ascension, Jesus therefore informed the Apostles, It is not of you to know ofspaces of time or of occasions of which the Father placed in His own authoritative privilege (seeActs 1:7 commentary - page 37). The Apostle Paul accordingly informed believers of Thessalonica,concerning matters of the spaces of time and of the occasions, you hold not requirement to bewritten to you. He frequently prefaced explanations of sensitive subjects with the term, brothers,to convey intimacy and to assure affectionate intention.

Knowing no more than precisely what they ought, using the very expression uttered by Jesus, Paulassures the readers, you hold not requirement to be written to you, for you fully know yourselvesexactly, that the day of Supreme Authority is coming in this way; in the manner of a stealer inthe night. With the words, you hold not requirement to be written to you, he not only refers toduplication of effort and the superfluous activity of providing a written account of what theyalready had in store, but also alludes to the conveyance of information which was not intended forpublic view (see II Thes 2:5 commentary - page 62). Using the words, for you fully know your-selves exactly, he thus obliquely calls their attention to a specific portion of the information. Theterm, the day of Supreme Authority, refers to the occasion of Jesus’ return to the natural realm.All believers who die be in the cosmos before that time are instantly transported thither at themoment of death (see I Thes 4:14 commentary - page 116). With the words, the day... is comingin this way; in the manner of a stealer in the night, Paul uses the description that Jesus Himselfhad used of His return, as proof not only that the very year and day was impossible for humanbeings to ascertain (see Matt 24:43 commentary - page 47), but also as proof that the very occasionin which He shall seize all believers shall also be the occasion that He shall annihilate the naturaluniverse (see II Pet 3:9 & 10 commentaries - pages 109-110. The meaning and purpose being con-veyed with the term, a stealer in the night, would be destroyed if human beings, whether chosenor reprobate, were given the exact year and day. Since a stealer gives no notice of his approach,believers are to be in a state of wakefulness and vigilance.


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Within the context of every reprobate on Earth being insidiously recruited for the ultimate expres-sion of defiance, Jesus had inserted the third of eight parenthetical expressions within the Revela-tion (Rev 1:8, 1:11, 16:15, 22:7, 12,13,16 & 20), Behold! I am coming in the manner of a stealer(Idou, erchomai hÇs klept‘s - Rev 16:15). Since the number, eight, is symbolic of new beginnings,the totality of the parenthetical expressions conveys emphatic promise of the crowning feat ofredemption: The seizure of all for whom He shed His blood (John 6:39, 10:15, 28 & 17:2). Withinthe parenthetical expression is the imperative which reveals the time in the future during which Hewill return to the natural realm to seize the chosen and to judge the reprobates. The symbol, be-hold! (Idou), is an exclamatory imperative which calls for urgent attention to an extraordinarymatter. The matter to which this symbol is here attached shall occur without warning and duringcircumstances in which its prospect will appear to be least likely. The symbol, I am coming in themanner of a stealer, is representative of Jesus’ return occurring with stealth and surprise (Luke12:37-39). Indeed, He shall come during a moment of abject worldwide spiritual darkness (II Pet3:10 & II Thes 5:2-6), in which reprobates express their defiance and rebellion by luxuriating inprosperity, apparent peace and artificial security. In the manner that He warns churches who arespiritually drowsy of His coming upon them with chastening trial (Rev 3:3), Jesus thus promisesthat He shall return to the natural realm to seize His people and to judge the reprobates (see Mark13:35-36 commentary - page 48). Certainly signs are to be discerned by those who keep awake,to confirm their patient expectation, but the coming itself shall be sudden and it is to supervenein the manner of a snare upon all the ones having been sitting-down upon the face of all of theland (see Luke 21:35 commentary - page 50).

For whenever they would lay forth, “Peace and Security!”, at that time unexpected to them ruin is to stand

upon very much in the manner of the pang to the one holding in the womb,

and no, they would not flee out.Hotan gar legÇsin, Eir‘n‘ kai asphaleia, tote aiphnidios autois ephistatai olethros hÇsper

h‘ Çdin t‘ en gastri echous‘ , kai ou m‘ ekthugÇsin.

I Thes 5:3

The word, for , is translated from gar, which is a causative particle; introducing the reason or causefor the preceding statement. A general feeling of ease and safety will be abruptly destroyed by theOne coming in the manner of a stealer in the night (preceding verse). With the words, wheneverthey would lay forth, “Peace and Security!”, the Apostle Paul uses a slogan of the RomanEmpire to describe the prevalent sentiment and concern of reprobates which shall exist at themoment of Jesus’ return. Since no nation will be threatened by other nations, only criminal elem-ents within the nations will pose any kind of detriment to the relative peace and security whichshall otherwise prevail throughout the world. Indeed, reprobates shall behave very much in themanner they were in the days before the inundation (see Matt 24:38-39 commentary - page 39).The words, they and them, refer to the reprobates who shall be alive at the moment of Jesus’return. At a time of relative ease and prosperity, they shall be instantly confronted with fiery Hellon Earth, followed by the White Throne Judgment and eternal Hell itself. The words, at that timeunexpected to them, convey the sudden manifestation of circumstances which are diametricallyopposed to the ease and complacency into which reprobates are naturally lulled by conditions ofpeace and security. Indeed, the day of Supreme Authority will come in the manner that it cameto be in the days of Lot (see Luke 17:28-29 commentary - page 40).


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With the words, ruin is to stand upon just as the pang to the one holding in the womb, theApostle describes the instant capture of all reprobates within a perception of inescapable doom.As certain that the context in which these words appear does not pertain to the annihilation of thenatural universe per se, but to the effect that the sudden appearance of Jesus will have upon thereprobates, the word, ruin , is translated from olethron (“irreparable damage due to collapse”),which never conveys the idea of annihilation or total destruction, but always connotes inescapabledistress and torment (I Cor 5:5, II Thes 1:9 & I Tim 6:9). The words, is to stand upon (ephistatai),are translated from a conjugation of the verb, ephist‘mi; a compound of epi (“upon”) and hist‘mi(“to stand”), conveying the idea of being present or commanding attention (“ looming large” - Luke21:34, Acts 6:12 & II Tim 4:2). By the expression, as the pang to the one holding in the womb,Paul does not suggest that reprobates shall experience the sharp physical pain of women who arein the throes of giving birth, but describes a realization of doom which is as sudden as it is unavoid-able; as severe as it is swift (see Matt 24:7-8 commentary - page 8). As certain that disturbing cir-cumstances represent the opposite of peace and that a sensation of vulnerability to danger repre-sents the opposite of security, Paul thus describes the replacement of tenuous fantasy with formid-able reality. With the words, no, they would not flee out, Paul emphatically indicates both incap-ability of circumvention and nonexistence of escape (Amos 9:2-5) of those who are filled withsome frightening expectation of justice, and zealous fire being intended to eat the contraryones (phobera de tis ekdoch‘ kriseÇs, kai puros z‘los esthein mellontos tous hupenantious - Heb10:27). The use of the double negative (ou m‘ ) denotes impossibility.

With the words, At that time, they will begin to lay forth to the mountains, “Fall upon us”,and to the hills, “Cover us” (Tote arxontai legein tois oresi, Pesete eph’ h‘mas, kai tois bounois,Kalupsate h‘mas. - Luke 23:30), Jesus had spoken concerning the siege of Jerusalem (foreshadow-ing the annihilation of the natural universe), to females who were bewailing the fact that He hadbeen horribly abused and condemned to die. To the mind of a Judæan, mention of the prophetHosea instantly registers warnings of terrible judgments to befall the nation of Israel. Without men-tion of the prophet’s name, Jesus intentionally inverted that portion of the prophecy which says,they will utter to the mountains, cover us; and to the hills, fall upon us (erousi tois oresi, kalup-sate h‘mas, kai tois bounois, pesate eph’ h‘mas - Hosea 10:8 LXX). The interchangeability of thesymbols is at once understood (the mountains and the hills with “Cover us” and “Fall upon us”).Jesus had spoken spiritually at that occasion, for the same reason that He had often spoken inparables (Matt 13:10-16): Some among the females to whom He directed these words would havespiritual eyes to see and spiritual ears to hear what He was saying. Indeed, some among those whowould read these words during the centuries later would have spiritual eyes to see and spiritual earsto hear concerning the ultimate fulfillment.

The siege of Jerusalem, which had occurred 40 years thence, prefigured the siege of the cosmosat the end of the age. Therefore, after the destruction of the nation and its Temple, a vision wasgiven to the Apostle John which would carry these spiritual symbols forward: And they lay forthto the mountains and to the rocks, Fall upon us, and conceal us from the face of the (One)having been sitting-down upon the Throne, and from the violent abhorrence of the Pet Lamb(Kai legousi tois oresi kai tais petrais, Pesete eph’ h‘mas kai krupsate h‘mas apo prosÇpou toukath‘menou epi tou thronou, kai apo t‘s org‘s tou arniou. - Rev 6:16). Whereas the mountains aresymbolic of nations and governments which provide stability and security, the hills are symbolicof institutions and activities which are perceived to harbor concealment. Speaking deliberately hereof both the siege of Jerusalem (which prefigures the siege of the cosmos) and the siege of thecosmos itself, in the manner that He had spoken to the Apostles in the Olivet discourse, Jesus thusdescribes the sentiment of the Judæans to be akin to all the rest of unregenerate mankind to theirinnate recognition that something is terribly wrong, despite immersing themselves in escapisthedonism.


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The words, they will begin to lay forth to the mountains... and to the hills, are indica-tive of aset discourse (the subconscious hue and cry) expressed by the unregenerate masses to the variousnations (mountains) and institutions (hills) which they perceive as existing to protect and to pacifythem. This is not prophecy of a particular event in which everyone in the world will literally bespeaking in unison to mountains and hills, but prophecy of a deep-seated conviction and unshak-able feeling, shared in varying degrees by the everyone in the human race at any given time. Theexpressions, Fall upon us and Cover us, are representative of the desire and underlying passionof unregenerate human beings for the nations and institutions into which they bury themselves tomake them as invincible and tranquil as they imagine the various governments, societies andactivities to be. By a nation or institution descending upon them, they perceive unity and onenesswith that which they hold in awe to be upon a higher level than themselves. With such wish forunion and intimate identification with that which they hold to be solid and unshakable, they hopeto be hidden from the thorough investigation of Jehovah’s justice.

Notice the language of the symbol, At that time, they will begin to lay forth: During the siegeof Jerusalem (at that time), unregenerate mankind (and not only the Judæans) will commence withthe common escapist sentiment (they will begin to lay forth). Jesus thus speaks of the ultimatejudgment of the entire cosmos being foreshadowed in the judgment which will be executed uponthe nation of Israel, answering to the prophecy of Isaiah: now enter into the rocks, and be con-cealed into the land from fright of the face of Supreme Authority, and from the glory of Hisforcefulness, whenever He would stand-up to crush the land. For the eyes of SupremeAuthority are elevated; indeed the man (is) depressed, and the elevation of the men will bedepressed, and Supreme Authority only will be elevated in that day (nun eiselthete eis taspetras, kai kruptesthe eis t‘n g‘n apo prosÇpou tou phobou Kuriou, kai apo t‘s dox‘s t‘s ischuosautou, hotan anast‘ thrausai t‘n g‘n. Hoi gar ophthalmoi Kuriou hups‘loi, ho de anthrÇpos tapein-os, kai tapeinÇth‘setai to hupsos tÇn anthrÇpÇn, kai hupsÇth‘setai Kurios monos en t‘ h‘meraekein‘ - Isa 2:10-11 LXX).

Indeed you, brothers, are not in darkness, in order that the day would take you down

in the manner of a stealer.Humei de, adelphoi, ouk este en skotei, hina h‘

h‘mera humas hÇs klept‘s katalab‘ .I Thes 5:4

The word, indeed, is translated from the particle, de, which introduces a contrast to the thoughtpreceding. The contrast may either be copulative (expressing elucidation or enhancement) or, ashere, adversative (expressing antithesis or opposition). As opposed to the reprobates, whose delu-sions of peace and security prevent them from seeing their exposure and vulnerability to quite theopposite (preceding verse), the believers are assured of possessing sufficient light to prevent boththe delusion and the horror of the consequent surprise. Using the term, brothers, once again toconvey intimacy and to assure affectionate intention, the Apostle Paul thus emphasizes the word,you; projecting all believers in an exclusive company of enlightened ones. The words, you... arenot in darkness, the Apostle therefore emphatically informs all believers that they are not amongthose who are deluded by ignorance. He had similarly written to the believers at Ephesus, I amtestified in Supreme Authority, no longer you to tread around just as also the remainder ofraces tread around in emptiness of their intellect, being (ones) darkened by the inner think-ing, being (ones) foreign-away of the life of the Supreme Deity through their ignorance (mar-turomai en KuriÇ , m‘keti humas peripatein, kathÇs kai ta loipa ethn‘ peripatei en mataiot‘ti tounoos autÇn, eskotismenoi t‘ dianoia, ontes ap‘llotriÇmenoi t‘s zÇ‘s tou Theou dia t‘n anoian autÇn- Eph 4:17-18).


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By the phrase, that the day would take you down in the manner of a stealer, Paul does not sug-gest that the occasion of Jesus’ return to the natural realm (the day) would not come at an unex-pected moment for believers (see verses 1-2 commentary - page 128), but only that the occasionwould not take them down. When the Apostle John wrote, the Light shines in the darkness, andthe darkness took it not down (to phÇs en te skotia phainei, kai h‘ skotia auto ou katelaben -John 1:5), he not only meant that revelation of truth is impervious to the assaults of ignorance andthat knowledge of truth cannot be surmounted by activities of evil, but also that the combinedforces of ignorance and activities of evil are impotent to overtake the single Personification ofknowledge and revelation of truth. The expression, would take... down (katalab‘ ), is translatedliterally from the third person singular subjunctive indefinite action tense of the verb, katalambanÇ,a compound of kata (“down”) and lambanÇ (“to take”); conveying the idea of enthusiastic seizure,eager appropriation (John 12:35, Acts 4:13, 25:25, Rom 9:30, I Cor 9:24, Eph 3:18, Phil 3:12).

Saying, The Light is yet with you a small space of time. Tread around while you hold theLight, in order that darkness would not take you down (Eti mikron chronon to phÇs meth’humÇn esti. Peripateite heÇs to phÇs echete, hina m‘ skotia humas katalab‘ - John 12:35), Jesuswarned a largely unregenerate throng that they would soon be exposed to a surpassing and over-whelming apprehension of ignorance. To accompany the Expression wherever He leads is to beprogressively enlightened by revelation and increasingly illuminated in knowledge. Such a personshall neither live in ignorance nor persist in activities of evil (will not be treading around in thedarkness), but will instead possess and wield the revelation and knowledge radiating from theFount of perpetual living (will hold the light of the life). Jesus thus advised, Tread around whileyou hold the Light, in order that darkness would not take you down, and emphatically stated, the(one) treading around in the darkness fully knows not where he goes. While you hold theLight, be persuaded into the Light, in order that you would be coming to be sons of radiance(ho peripatÇn en t‘ skotia ouk oide pou hupagei. HeÇs to phÇs echete, pisteuete eis to phÇs, hinahuioi phÇtos gen‘sthe - John 12:36a).

Thus comparing the removal of Himself from the midst of reprobates with the removal of a lampfrom those who are within a dark cave, Jesus expresses the urgency of the matter. As the onetreading around in the darkness fully knows not where he goes, Jesus describes the blindness andconfusion resident within those who are outside the pale of His radiance. Saying, while you holdthe Light, be persuaded into the Light, Jesus informs the reprobates not of something for whichthey are capable, but of something for which they are accountable. It was exclusively to those whoare placed by Jehovah into acquisition of deliverance through our Supreme Authority JesusChrist (see I Thes 5:9 commentary - page 137), that the Apostle Paul had written, Everyone of youare sons of radiance and sons of day. We are neither of night nor of darkness.

Everyone of you are sons of radiance and sons of day: We are not of night nor of

darkness.Pantes humeis huioi phÇtos este kai huioi h‘meras.

Ouk esmen nuktos oude skotous.I Thes 5:5

Since the epistle was written by Paul, Silvanus and Timothy to the church of Thessalonians (t‘ekkl‘sia ThessalonikeÇn - I Thes 1:1), there can be no doubt that they had not written to the world-at-large, but exclusively to believers. The words, everyone of you, therefore unequivocally applyonly to believers. Only believers can expect that the occasion of Jesus’ return would not take themdown in the manner of a stealer (preceding verse). By the term, sons of radiance and sons of day,believers are denominated according to their spiritual Parentage. In the manner that natural off-spring are products of heredity, those whose spirits are generated from above resemble their Father.


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Each of them (you) individually are sons of radiance and sons of day, because we (collectively)are neither of night nor of darkness. As certain that light reveals all the imperfections that dark-ness conceals, to be a son of radiance is to be a product of repentance and the on-going process ofsanctification. John the Baptist was not the personification of Revelation and Knowledge of truth(was not the Light - ouk ‘n ekeinos to phÇs), but had existed for the sole purpose of furnishingevidence with regard to the humbling effect (in order that he would testify concerning the radi-ance: all’ hina martur‘s‘ peri tou phÇtos - John 1:8). To be a son of day is to be called into aneverlasting sabbatism, as a member of the eternal Kingdom (see The Sabbath - page 149).

With the words, we are neither of night nor of darkness, the Apostle Paul presents the sharpestcontrast possible to the case of believers, with the case of those who are sons of night (rather thanof day) and of darkness (rather than of radiance). The term, of night, in this context, does not referto the period during which the corporeal presence of Jesus is absent from the natural realm, butalludes to the state of existence outside of the spiritual Kingdom. The term, of darkness, thereforeconveys meaning which is directly opposite to sons or radiance: Reprobates are products of ignor-ance, in whom also we all behaved at some time in the strong yearnings of our flesh, havingdone the determination of the flesh and of the deep thoughts, and we were in constitutionchildren of violent abhorrence, in the manner also of the (ones) remaining (en hois kai h‘meispantes anestraph‘men pote en tais epithumiais t‘s sarkos h‘mÇn, poiountes ta thel‘mata t‘s sarkoskai tÇn dianoiÇn, kai ‘men tekna phusei org‘s, hÇs kai hoi loipoi - Eph 2:3). In his assurance thatbelievers need not fear that the occasion of Jesus’ return would not take them down (verse 4), theApostle thus affirms the fact that believers are born from above in order to exude the truth and todwell in knowledge; that they are neither spiritually dead nor ones who propagate ignorance.

Accordingly then we should not fall asleep in the manner also of the remain-

ing (ones), but we should keep awake and we should keep sober.

Ara oun m‘ katheudÇmen hÇs kai hoi loipoi, alla gr‘gorÇmen kai n‘phÇmen.

I Thes 5:6

With the words, accordingly then (ara oun), the Apostle Paul introduces an inference to be drawnin consequent response to the fact that believers are neither of night nor of darkness (precedingverse). The words, we should not fall asleep in the manner also of the remaining ones, thereforerepresent the logical conclusion, that true believers will not ultimately be lulled into a state ofspiritual lethargy and inebriation with sensuous pleasures. By the term, fall asleep, the Apostleobviously means to convey the opposite of keeping awake and keeping sober. Jesus had advisedagainst succumbing to the apathy thus represented, when He said, Hold the mind toward to your-selves, not at any time would your hearts be weighted in a hangover, and intoxication and dis-tractions of mundane existence, and would that day stand unexpected upon you (see Mark 13:35-36 commentary - page 46). Against a believer’s natural proclivity to be fascinated by sensuouspleasures and the cares of this life, Paul had advised the believers at Rome, having perceived theoccasion, that an hour is even now for us to be roused out of torpor. For now our deliveranceis nearer than when we had been persuaded (see Rom 13:11 commentary - page 179). Para-phrasing Isaiah 60:1, he therefore exhorted the believers of Ephesus, “Rouse! The (one) fall-ingasleep, and stand-up out of the dead (ones), and the Christ will illuminate you” (Egeirai hokatheudÇn kai anasta ek tÇn nekrÇn, kai epiphausei soi ho Christos.- Eph 5:14). By the expression,in the manner also of the remaining ones, Paul associates all behavior which militates againstspiritual wakefulness and sobriety with the aspirations and affections of those who are spirituallydead. The incongruity of interests between believers and unbelievers is thus used as a point of logicby Paul, showing that believers possess an innate sense of expectancy which would prevent themfrom being found as ones who have been living as if Jesus would never seize them at any moment.


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The word, but, is translated from alla, an adversative particle, which does not simply introducea degree of contrast (such as the particle, de), but denotes a case which is fully contrary to thethought preceding. The words, we should keep awake, therefore present a manner of living whichis directly opposite and foreign to the experience of those who are spiritually dead. Concerning thedisbelief inherent to those who are spiritually dead, that Jesus will return and that the spirits of thedead will be reunited with resurrected bodies, Paul had sternly informed the believers at Corinth;Roam not; worthless associations wither profitable moral principles. Keep equitably sobered-up, and miss not the mark, for some hold ignorance of Supreme Deity. I lay forth to you to-wards a turn within (M‘ planasthe, phtheirousin ‘th‘ chr‘sth’ homiliai kakai. Ekn‘sate dikaiÇs,kai m‘ hamartanete, agnÇsian gar Theou tines echousi. Pros entrop‘n humin legÇ - I Cor 15:33-34).

The words, a turn within (entrop‘n), are translated literally from a conjugation of the verb, entrepÇ, a compound of en (“in”) and trepÇ (“to turn”), conveying the idea of effecting withdrawal byoverwhelming shame (I Cor 4:13, II Thes 3:14, Titus 2:8). With the words, we should keep sober(n‘phÇmen), contrary to the inebriation of those who are spiritually dead with the amuse-ments andsensuous pleasures of the cosmos, Paul presents the believer’s reality of circumspection whichfeatures abstinence from carnal indulgence. Against the appeal of the cosmos to the remainingcorruption of the flesh, the Apostle Peter exhorted, Keep sober, be kept awake, since youradversary, a traducer, treads around in the manner of a lion having been roaring, seek-ingsomeone he would drink down (N‘psate, ‘g‘gor‘sate, hoti ho antidikos humÇn diabolos hÇs leÇnÇruomenos, peripatei z‘tÇn tina katapi‘ - I Pet 5:8). Similarly, alluding to an old nature againstwhich the true believer constantly battles, Paul advised, For you were shadiness at some time.Indeed now light in Supreme Authority; tread around in the manner of radiant child-ren,for the fruit of the Spirit (is) in all beneficence and righteousness and truth, having provenwhat is well-agreeable to the Supreme Authority (÷te gar pote skotos, nun de phÇs en KuriÇ ,hÇs tekna phÇtos peripateite, ho gar karpos tou Pneumatos en pas‘ agathÇsun‘ kai dikaio-sun‘kai al‘theia, dokimazontes ti estin euareston tÇ KuriÇ - Eph 5:8-10).

For the (ones) having fallen asleep fall asleep by night, and the (ones) being intoxicated

drink to intoxication by night. Hoi gar katheudontes nuktos katheudousi, kai hoi

methuskomenoi nuktos methuousin.I Thes 5:7

The word, for , is translated from gar, which is a causative particle; introducing the reason or causefor the preceding statement. As certain that righteousness is practiced by the revealing light of themetaphoric day, wickedness is practiced under cover of darkness. As certain that the ones keepingawake do so by the Light of the Kingdom (by the day), the ones having fallen asleep fall asleepby night. The metaphor, night, denotes the state of existence outside of the spiritual Kingdom (seeverse 5 commentary - page 134). Likewise, as certain that the ones keeping sober (abstaining frominordinate indulgence of the flesh) do so by the Light of the Kingdom, the ones being intoxicateddrink to intoxication by night . With the words, the Light came into the cosmos, and the menloved the darkness rather than the Light, for their labor was harmful (to phÇs el‘luthen eiston kosmon, kai ‘gap‘san hoi anthrÇpoi mallon skotos h‘ to phÇs, ‘n gar pon‘ra autÇn ta erga -John 3:19), referring to Himself as the source of all revelation and knowledge (the Light) havingentered the natural universe (has come into the cosmos), Jesus described human depravity as beinganchor-ed in wickedness; to the extent that ignorance is more appealing to the reprobate thanrevelation and knowledge of truth. Indeed, the men loved darkness rather than the Light.


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The reason for such appeal stems from the fact that the nature of their deeds is less conspicuousin an environment of ignorance: Against being exposed in an atmosphere of enlightenment, thenature of their deeds flourishes where it can be most easily concealed. The word, labor (erga),refers neither to a particular deed nor to work requiring physical exertion, but to deeds which arehabitually practiced. By the adjective, harmful (pon‘ra), Jesus described the habitual practice ofunregenerated human beings (both the reprobates and the chosen before they are spiritually born),as being inherently self-serving and intrinsically malicious to that which is pure. Despite pos-sessing sufficient illumination to know what is pure and to activate conscience, the proclivity tofind comfort in the concealment of ignorance is irresistible to those who are spiritually dead. Theyare therefore portrayed as having loved darkness rather than the Light. As certain that the sent-ence pronounced upon reprobates is the allowance for them to do as they wish in this life, althoughsuch a sentence translates to horrifying consequences after this life, they are characterized by Paulas ones having fallen asleep... by night and as ones being intoxicated... by night.

Indeed you, being of day, we should keep sober; being (ones) donning a breastplate of persuasion and love, and for a helmet,

confident expectation of deliverance,Humeis de, h‘meras ontes n‘phÇmen, endusamenoi

thÇraka pisteÇs kai agap‘s, kai perikephalaian, elpida sÇt‘rias,

I Thes 5:8

With the words, you being of day, we would keep sober, the Apostle Paul continues with thelogic deduced from the fact that we would not fall asleep in the manner also of the remainingones (verse 6). Existing in the Kingdom of the Light, wherein they shall ultimately beam forth inthe manner of the Sun in the Kingdom of their Father (eklampsousin hÇs ho helios en t‘ basil-eia tou patros autÇn - Matt 13:43), true believers constantly struggle against inebriation with theamusements and sensuous pleasures of the cosmos. They are exhorted, share not together withthe works, the fruitless (ones) of the darkness; indeed rather also admonish (m‘ sugkoinÇneitetois ergois tois akarpois tou skotous, mallon de kai elegchete - Eph 5:11), but how shall they, apartfrom the three preeminent graces of persuasion, love and confident expectation (I Cor 13:13)? AsDavid was equipped with a helmet and a coat of mail (I Sam 17:5 & 38), each believer eschewsthe works, the fruitless ones of the darkness by means of a corresponding breastplate (of persua-sion and love) and helmet (of confident expectation). With the words, being ones donning abreastplate of persuasion and love, and for a helmet, confident expectation of deliverance,the Apostle does not describe an ideal conditioned upon obedience, but a reality based upon theimputed obedience of Jesus. The believer does not conjure up persuasion, love and confidentexpectation in order to remain in the Kingdom and escape the punishment to be exacted upon thereprobates, but exudes persuasion, love and confident expectation because he is already in theKingdom and need not ever fear such punishment (see following verse commentary).

In his letter to the believers at Ephesus, Paul had also used the armor of a soldier to metaphoricallydescribe the spiritual equipment of a true believer, saying that the breastplate represents the right-eousness (Eph 6:14), that the helmet represents the deliverance (Eph 6:17) and that the shieldrepresents the persuasion, in which you will be enabled to extinguish every missile beingkindled by the harmful one (ton thureon t‘s pisteÇs, en hÇ dun‘sesthe panta ta bel‘ tou pon‘rou,ta pepurÇmena sbesai - Eph 6:16). Insofar as the breastplate representing both persuasion and therighteousness, Abraam had been persuaded to the Supreme Deity, and it was reckoned to himinto righteousness (Episteuse de Abraam tÇ TheÇ , kai elogisth‘ autÇ eis dikaiosun‘n - Rom 4:3).


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Since neither persuasion nor love are products of believers, but are each gifts of grace (Eph 2:8& I John 4:19), the believer depends not upon himself for loyalty and devotion, but solely uponJehovah through the work of Jesus Christ. The words, confident expectation, translated fromelpida, do not convey the meaning of the English, “hope”. Whereas hope is uncertain and amountsto little more than strong desire for that which may not come to pass, confident expectation isdefinite and absolute and is manifested in the exercise of persuasion.

since the Supreme Deity placed us not into violent abhorrence, but into acquis-

ition of deliverance through our Supreme Authority Jesus Christ,

hoti ouk etheto h‘mas ho Theos eis org‘n, all’ eis peripoi‘sin sÇt‘rias dia tou Kuriou h‘mÇn

I‘sou Christou.I Thes 5:9

The Apostle Paul here concludes the logic being deduced from the fact that we should not fallasleep in the manner also of the remaining ones (see verse 6 commentary - page 135), by address-ing to the reality of sovereign grace and predestination. The word, since, is translated from thecausal conjunction hoti; which assigns motive or ground. With the words, the Supreme Deity hasnot placed us into violent abhorrence, that Jehovah has not predestined any believer to be omit-ted from the seizure (the grand confiscation at the end of the age), the Apostle thus gives thefundamental reason that it is impossible for any believer to ultimately fall asleep in the manneralso of the remaining ones. The word, placed (etheto), is translated from the third person pasttense of the verb, tith‘mi, which means either “to constitute” (for the fulfillment of a particularfunction), “to set” (in a place), “to assign” (John 15:16, Rom 9:33, I Cor 5:19, I Thes 5:9, I Pet 2:8,Rev 10:2) or “to dedicate” (in sacrifice - John 10:11). The words, violent abhorrence, are trans-lated from org‘s, which conveys the idea of “outrage caused by injury”. According to Aristotle,org‘ is “desire with grief”. In connection with Jehovah, the word is used in New TestamentScripture to describe the revulsion and angry reaction of His essence to the provocation of sin(Luke 3:7, John 3:36, Rom 1:18, Eph 2:3 & I Thes 1:10). In the Revelation of Jesus Christ, thewords are used as a symbol, representative of His readiness and necessity to punish all sin withfurious hatred (Rev 6:16-17, 11:18, 14:10, 16:19 & 19:15).

An example of those whom the Supreme Deity has placed into His violent abhorrence can be seenin the words, For some men settled-in along-side, the ones being formerly written before intothat condemnation, irreverent (ones), having transferred the grace of our Supreme Deity intolicentiousness, and being contradicting (ones) of the only Supreme Ruler, Supreme Deity, andour Supreme Authority Jesus Christ (Pareisedusan gar tines anthrÇpoi, hoi palai progegram-menoi eis touto to krima, asebeis, t‘n tou Theou h‘mÇn charin metatithentes eis aselgeian, kai tÇnmonon despot‘n Theon, kai Kurion h‘mÇn I‘soun Christon arnoumenoi - Jude :4). The ApostlePeter thus wrote of the fact that the (ones) being unconvinced strike at the Expression, into thatwhich also they were placed (hoi proskoptousi tÇ logÇ apeithontes, eis ho kai eteth‘san - I Pet 2:8).Such people are implements of violent abhorrence being made utterly suitable into destruction(skeu‘ org‘s kat‘rtismena eis apÇ leian - Rom 9:22). The words, being made utterly suitable(kat‘rtismena), are translated literally from a conjugation of the verb, katartizÇ , a compound ofkata (denoting intensification) and artizÇ (“to make suitable”); conveying the idea of bringing intofitness for an assigned task or for a decreed purpose (Matt 4:21, 21:16, Luke 6:40, I Cor 1:10, IICor 13:11, Gal 6:1, I Thes 3:10, Heb 10:5, 11:3, 13:21, I Pet 5:10).


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With the words, placed us... into acquisition of deliverance through our Supreme AuthorityJesus Christ, that Jehovah has predestined all believers to be seized at the end of the age, Paul thuscomments upon the meaning of Jesus’ words, Every (one) the Father gives to me will arrive to-wards me, and the (one) having been coming towards me, no, I will not throw out to the out-side, Pan ho didÇsi moi ho pat‘r pros eme h‘xei, kai ton erchomenon pros me ou m‘ ekbalÇ exÇ- John 6:37). In this context, the preposition, eis (into), intended to introduce a result, conveys themeaning of “causing” or “producing”. Since believers are implements of compassion, all whichHe had fitted-up in advance into glory (epi skeu‘ eleous, ha pro‘toimasen eis doxan - Rom9:24), all who were ones being arranged into perpetual life were persuaded (episteusan hosoi‘san tetagmenoi eis zÇ‘n aiÇnion - Acts 13:48). In Jesus, they were chosen to an inheritance,having been predestined according to the resolve of the (One) having activated every (thing)according to the resolve of His determination (ekl‘rÇth‘men, prooristhentes kata prothesin touta panta energountes kata t‘n boul‘n tou thel‘matos autou - Eph 1:11). Paul therefore advised,thoroughly work the deliverance of yourselves with fright and trembling. For the SupremeDeity is the (One) activating in you also to determine and to activate on behalf of His delight(meta phobou kai tromou t‘n heautÇn sÇt‘rian katergazesthe. Ho Theos gar estin ho energÇn enhumin kai to thelein kai to energein huper t‘s eudokias.- Phil 2:12-13).

HELLthe penalty of

perpetual ruin from the face of the Supreme Authority and from the glory of His forcefulness

A symposium on eschatology cannot be thorough, without consideration of both the eternal statesof the chosen and of the reprobates. With regard to the eternal state of the reprobates, no personrecorded in the Bible speaks more about Hell than Jesus Christ. Furthermore, the most detailed andgraphic descriptions of Hell are found in His statements. Although He chiefly used the terms,Gehenna (geenan) and Hades (had‘s), which are not separate arenas, but are each descriptive ofthe same state of existence, Jesus also described Hell as the Furnace of the Fire (t‘n kaminon toupuros - Matt 13:50), the Perpetual Fire (to pur to asbeston - Mark 9:43) and the ExteriorDarkness (to skotos to exÇteron - Matt 25:30). In this vision, Hell is also described as the SecondDeath (Rev 20:14) and as the Pond of the Fire (Rev 20:15). It is the place of shame and everlast-ing abhorrence to which the (ones) having practiced the foul are consigned, after they are travel-ing out... into a resurrection of justice (ekporeusontai... hoi de ta phaula praxantes, eis anastasinkriseÇs - John 5:29) and are examined, condemned and sentenced at the final tribunal of the GreatWhite Throne (Rev 20:11-15). In Hell, they shall be punished endlessly for every impure thought,word and deed.

The term, Gehenna, is derived from the Hebrew, ge-Hinnôm (“place of Hinnom”) and refers tothe narrow valley which served as a garbage dump for Jerusalem, extending from the south to thewest of the city and originally considered as part of the border separating Benjamin from Judæa(Josh 15:8 & 18:16). It was the place where the Israelites had passed their children through the fire,in their worship of Molech (II Kings 23:10, II Chron 28:3 & Jer 7:31). Jesus speaks of those whogo off into Gehenna (apelthein eis t‘n geenan) as those who are cast into the Perpetual Fire,where their maggot deceases not, and the fire extinguishes not (eis to pur to asbeston, hopouho skÇl‘x autÇn ou teleuta, kai to pur ou sbennutai - Mark 9:43-44). Gehenna is therefore aspiritual depiction of an eternal refuse site, littered with fires and ruins and populated by those whoare abhorred by the Supreme Deity and rejected not only from among mankind, but also fromamong the spirit world (Jude :6 & Rev 19:20). The maggot of conscience forever gnaws and thereprobate is thus forced to suffer relentless shame and remorse. The fire of punishment renders thereprobate in a state of unabated torture, to experience never-ending discomfort and pain.


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The term, Hades, is a compound of the Greek, a (a negative particle, denoting nonexistence) andeidÇ (rend-ered by English translations interchangeably as “to see” and “to know”, but actuallymeaning, “to perceive”). The term conveys the meaning of “not perceived” or “unseen”, whichcorresponds to the Hebrew, she ôl (“world of the dead”). It is used by Jesus in the sense of a placewhere the person consigned is forgotten, forever separated from the memory of everyone known.The consciousness of being severed from memory will be constantly reinforced by the fact that,while the sufferer will view those in Heaven, none of them will ever be aware of him (Luke 16:23).There can be no doubt that it was with reference to this term, that He spoke of those who will bethrown out into the Exterior Darkness (ekbl‘th‘sontai eis to skotos to exÇteron - Matt 8:12),connoting the consignment to a region of deepest isolation; even from fellow sufferers. The phrasewhich is often repeated by the irreligious, “I’ll see you in Hell”, has no validity in the actual place.In His description of Hades, Jesus therefore speaks of sufferers experiencing not only perpetualdehydration due to intense heat (Luke 16:24), but also isolation owing to a great chasm firmlyestablished (chasma mega hest‘riktai - Luke 16:26).

It is into the Furnace of the Fire, the punishing state of existence to which Gehenna and Hadesboth allude, that the messengers will cast the reprobates. The state of existence is described as boththe Furnace and the Pond of the Fire, to denote confinement (Matt 13:49-50 & Rev 20:15). Atthat place, those who are classified as harmful (pon‘rous - Matt 13:49), useless (achreion - Matt25:30) and having practiced the foul (ta phaula praxantes) shall experience the lamentation andthe grating of the teeth (ho klauthmos kai ho brugmas tÇn odontÇn - Matt 13:50 & 25:30).Whereas, the lamentation, is symbolic of ceaseless sorrow and grief, the grating of the teethrepresents the agony of continuous pain. In the natural realm, sorrow and grief can be experiencedonly for as long as the sufferer is alive. One who is executed in the electric chair will grate the teethonly for as long as it takes for the current of electricity to extinguish his life. Indeed, temporaryadversity ends with the first death; the separation of spirit from the body. However, permanentadversity begins with the Second Death; the separation from Supreme Deity and His mercy. InHell (the Second Death), reprobates will be tortured in fire and in sulphur in the face of theconsecrated messengers, and in the face of the Pet Lamb, and the smoke of their torture ascendsinto ages of ages, and they hold not intermission day and night. As fire feeds upon thecombustibility of sulphur, reprobates will be subjected to the agony of a condemning conscienceand the memories upon which the punishment feeds.

Such punishment can only be exacted in the place that Jesus described as both the Gehenna andthe Hades. Indeed, in the Pond of the Fire (the confinement of continuous condemnation), theirmaggot of conscience perpetually gnaws upon a continuous review of every thought, word anddeed performed in the natural realm. Since word, torture , implies repeated infliction of pain andmisery, the circumstances depicted here cannot compose a finite event. As the Apostle Paul wrote,the chosen ought to be consoled in the disclosure of the Supreme Authority Jesus from Heavenwith messengers of His ability, in blazing fire, giving vindication to the ones not perceivingSupreme Deity, and to the ones not attentive to the Good Message of our Supreme AuthorityJesus Christ; the ones who will pay the penalty; perpetual ruin from the face of the SupremeAuthority and from the glory of His forcefulness ( see II Thes 1:7-9 commentary - page 119). Ascertain as the impossibility of destroying more than the totality of anything, “perpetual ruin” isan everlasting consciousness of destruction wrought by torture.

The symbol, tortured... in the face of the consecrated messengers, is representative of the eternalsuffering of the reprobates, being experienced under the scrutiny of supervising messengers whoare set-off to preside over the punishment (Matt 13:41-42 & 49-50). As it is in the face of suchmessengers that the reprobates are each condemned (Matt 16:27, Mark 8:38 & Luke 15:10), it isunder their scrutiny that the reprobates are punished. The symbol, tortured... in the face of thePet Lamb, is representative of the eternal suffering of the reprobates, being experienced under the

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scrutiny of the One who made no provision for their deliverance. Since only the Pet Lamb isworthy to redeem the chosen, only the Pet Lamb is worthy to examine, condemn and punish thereprobates. It is therefore in the face of Jesus Christ that the reprobates will be tortured in fire andin sulphur. The symbol, the smoke of their torture ascends into ages of ages, is representativeof the essence of Supreme Deity being perpetually gratified by the ceaseless expressions of agonyemanating from the reprobates. As the smoke of the aromas by the prayers of the consecratedones forever permeates the mystical Sanctuary of the spiritual sphere (Rev 8:4), the smoke of thetorture of those who are accursed shall likewise ascend for ever into the nostrils of Jehovah. Sincethe smoke of the aromas represents expressions of sweet accord and delight in Him, the smokeof the torture of the reprobates represents expressions of remorse and misery. While the grace ofSupreme Deity is eternally gratified in the former, His holy justice is eternally gratified in thelatter. The symbol, into ages of ages, is representative of the infinite existence in which eternityis realized.As certain that some reprobates are more wicked than others, there are gradations ofsuffering in Hell.

As certain that the reprobate having known the determination of the Supreme Authority will beflayed much (dar‘setai pollas) and the reprobate having not known is worthy of few strokes (axiapl‘gÇn oligas), Jesus asserts, every one to whom much is given, much will be searched for byhis side (panti... ho edoth‘ polu, polu z‘t‘th‘setai par’ autou - Luke 12:47-48). The religiousreprobates, therefore suffer the greatest agony in Hell. The certainty of degrees of suffering in Hellis revealed in Jesus’ castigation of Capernaum, when He said, land of Sodom will be morebearable in the day of justice than for you (g‘ SodomÇn anektoteron estai en h‘mera kriseÇs, ‘soi - Matt 11:24). Those who think that Jehovah is unfair with such terrible punishment have neverbeen made acquainted with His holiness nor have been brought, through repentance, to anunderstanding of the repulsiveness of sin and the criminality of being defiled. Whether sin has beenpunished in Christ (as is the case of the chosen) or shall be punished in Hell (as is the case of thereprobates), the justice of Supreme Deity must be satisfied. Hence, He derives as much satisfactionfrom the smoke of... the torture as He does from the smoke of the aromas. He would not be atpeace without rewarding both His character to bestow grace and His nature to punish sin. As muchas Heaven, therefore, Hell is an expression of eternal gratification of Supreme Deity; and everlast-ing monument of His faithfulness to behave in concert with His essence.

THE MILLENNIUM(Rev 20:1-7)

And I perceived a Messenger being descended out of the sky, holding the key

of the Depthless, and a great fetter upon His hand.

Kai eidon aggelon katabainonta ek tou ouranou, echonta t‘n kleida t‘s abussou, kai halusin

megal‘n epi t‘n cheira autou.Rev 20:1

The symbol, I perceived a Messenger being descended out of the sky, is representative of theApostle John’s visualization and comprehension of an agent having serenely descended from thespiritual sphere, appearing in the natural realm from the domain in which believers on Earthcommune with the Father and receive instruction from Him (the sky). This is the third of threetimes in the vision in which Jesus is depicted as a Messenger descending from the spiritual sphere:He is perceived as a forcible Different Messenger being descended out of the sky (10:1), affirm-ing His sovereign dominion and introducing the New Testament Scriptures, and as a DifferentMessenger being descended out of the sky, the eighth of eight such messengers (18:1), announcing


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the fall of Babylon. Since the number, three, is symbolic of the Godhead’s manifestation, the factthat He is depicted as being descended out of the sky on three occasions in this vision isaffirmation of the truth that in Him all the repletion of the Godhead resides bodily (en autÇkatoikei pan to pl‘rÇma t‘s Theot‘tos sÇmatikÇs - Col 2:9). The symbol, holding the key of theDepthless, is representative of Jesus harboring and wielding (holding) the exclusive authority toopen and to close (the key - Rev 3:7 ) the prison of impure spirits, which is suspended between thespiritual sphere and the natural realm (Rev 9:1). The symbol, holding... a great fetter upon Hishand, is representative of harboring and wielding an inescapable means of restraint (a great fetter -halusin megal‘n) within His absolute control and might (upon His hand). The intention depictedhere is not of permanent destruction, but of temporary restriction and confined ability.

The permanent destruction would occur at the end of the age (verse 10), but here, at the time ofJesus’ death and resurrection, in view with this passage, he would... firstly bind the forceful one,and at that time he will ransack the house (prÇton d‘s‘ to ischuron, kai tote t‘n oikian diarpasei- Matt 12:29 & Mark 3:27 ). Jesus will loosen the restriction and confinement only after He hasransacked Satan’s kingdom. The intent shown in this passage is to temporarily restrict the activityof Satan and to confine his ability, until the chosen have all been called out of his domain (Rev 9:2& 11). The Apostle is thus given the commencement of a brief summary of everything revealed inthe vision. Appropriately, the summary begins with the event around which all time and space turnsand of which literally everything depends: The death and resurrection of Jesus Christ.

The Depthlessneither an “abyss” nor a “bottomless pit ”

The Depthless (abusso) is not a location, but a ubiquitous state of restriction for spirit beings, suspendedbetween the natural realm and the spiritual sphere. Appearing five other times in the vision (Rev 9:1, 9:11,11:17, 17:8 & 20:3), the word is mistranslated as “the deep” by the KJV in the only two other passages of

New Testament Scripture where it appears (Luke 8:31 & Rom 10:7). Although the etymology of theEnglish word, abyss, shows derivation from the Greek abusso, the definition of abyss as a “fathomless

hole” or “bottomless pit” renders the word as unsuitable as a translation. Since the Depthless of the visionalready contains a hole (phreatos - Rev 9:1), it cannot itself also be a “hole” in any sense. Since the Greek

etymology of the word shows derivation from the word for “profundity” (bathos), the nature of theDepthless is one of dimension which is outside of the natural realm.

The Depthless is not only a virtual prison in which the capability of Satan has been restricted (Rev 9:11 &20:1), but also contains some of the most powerful and vicious of demonic entities. These particularentities, “the worst of the worst”, shall be unleashed upon the natural realm during the fifth and sixth

trumpet judgments (Rev 9:3 & 9:16). Satan himself, the perishing destroyer (Rev 9:11), has beenrestricted in the Depthless since the resurrection of Jesus and shall be loosed towards the end of the age

for a small space of time (see Rev 20:3 commentary - page 142). While there, he not only directs alldemonic traffic in the natural realm, as the supreme deity of this age (ho theos tou aiÇnos toutou - II

Cor 4:4) and the one being chief of the authoritative privilege of the air (ton archonta t‘s exousias touaeros - Eph 2:2), but has also crafted the Dangerous Animal (Rev 13:4). From the Depthless, he has sentthe Dangerous Animal forth (Rev 11:7 & 17:8) to be a deceptive and continuously reconfiguring entity

like himself (Rev 13:12 & 17:11).

And He has held fast the Fabulous Serpent, the Original Serpent, he who is Traducer

and Accuser, and He had bound him a thousand years.

Kai ekrat‘s‘ ton drakonta, ton ophin ton archaion, hos esti diabolos kai Satanas, kai ed‘sen auton

chilia et‘ .Rev 20:2


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The symbol, He held fast, is not only representative of superior force in the management andrestraint of the Devil, but also of the legal leverage, gained in Jehovah’s sacrifice of Himself inhuman flesh, over Satan’s claim upon the souls of the chosen and his liberty to rule the naturalrealm. The symbol, the Fabulous Serpent, is representative of one who never fully reveals andnever completely conceals, but persistently reconfigures and trans-forms himself, so as to appearincredible and astonishing (Rev 12:3). The symbol, the Original Snake (ophin ton archaion),calling attention to the manner in which the Devil first introduced himself to the human race (Gen3:1-15), is representative of the primeval possessor of artful cunning and clever deceit. The symbol,Traducer (diabolos), is representative of one who maligns through betrayal and exposes to shameby means of misrepresentation. The symbol, Accuser (Satanas), is representative of one whoblames and charges with offenses. The same four descriptive symbols, used here of the Devil beingbound by Jesus, are used in the vision with regard to the Devil being cast out of the spiritual sphereby Jesus (Rev 12:9). With the number, two, being symbolic of evidentiary testimony, the reasonfor the appearance of this set of four symbols for the second time corresponds to the casting downof Satan as complainant at law by the death and resurrection of Jesus (Rev 12:10).

A Thousand YearsThe symbol, He bound him a thousand years, is representative of the Devil being restricted fora very long period of time, with regard to his liberty and ability within the natural realm. The sym-bol, bound, is itself representative here of imposed restraints and limitations by virtue of the greatfetter within Jesus’ absolute control and power (see preceding verse commentary). The symbol,a thousand years, is representative simply of a very long period of time, by man’s reckoning (seeII Pet 3:8 commentary - page 109). The symbol, thousand, is itself representative of either a largequantity (Rev 7:4 & 11:13) or a very great duration. When the Psalmist wrote, His covenant wasremembered into the age, of which expression He enjoined into a thousand generations(Emn‘sth‘ eis ton aiÇna diath‘k‘s autou, logou hou eneteilate eis chilias geneas - Psalm 105:8LXX ), he meant that the expression of Jehovah’s covenant with Abraham and oath to Isaac wascommanded to very many generations. Speaking of the miserable condition of a man who is dis-satisfied with good and wholesome things, Solomon meant, “very many years”, when he wrote,having repeated the way of a thousand years and he perceived not (things) of beneficence(ez‘se chiliÇn etÇn kathodous kai agathÇsun‘n ouk eide - Eccl 6:6 LXX ). The death and resur-rection of Jesus has indeed served to impose restraints and limitations upon Satan’s ability andactivities for a very long period of time. Although the very long duration represented by a thou-sand years is undisclosed, it is not indefinite: The symbol is not intended to be construed as anumber, but as the representation of a very large number.

And He threw him into the Depthless, and He had closed it, and He had

stamped with a signet upward upon it, in order that he would not cause the

races to roam still, until the thousand years was completed. And with these (things) it is necessary (for) him to be

loosed a small space of time.Kai ebalen auton eis t‘n abusson, kai ekleisen auton, kai esphragisen epanÇ autou, hina m‘ plan‘s‘ ta ethn‘ eti, achri telesth‘ ta chilia e

t‘ . Kai meta tauta dei auton luth‘nai mikron chronon.

Rev 20:3


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The symbol, He threw him into the Depthless, is representative neither of Jesus throwing theDevil out of the spiritual sphere (from Heaven - Rev 12:9) nor of Jesus throwing the Devil into thePond of the Fire (into Hell - verse 10), but of Jesus restricting the activities of the Devil in thenatural realm (Rev 12:13). Referring to the imminence of His death and resurrection, the occur-rence of the crowning feat and miracle of His earthly ministry, Jesus informed those who heard thethunderous voice of the Father, Now is justice of this cosmos. Now the one being chief of thiscosmos will be thrown forth to the outside (Nun krisis esti tou kosmou toutou. Nun ho archÇn toukosmou toutou ekbl‘th‘setai exÇ - John 12:31). By the word, now (nun), He did not speak of anoccurrence two thousand years later, but of the binding of the Devil then and there. The Depthless,into which Satan was thrown, is symbolic of a veritable spiritual incarceration, a sus-pensionbetween the spiritual sphere and the natural realm; a restrictive dimension that contains the fullstrength of demonic activity and might (see The Depthless - page 141). Although there have beendemons sent thither from the natural realm during the process of time (Luke 8:28-33), the Depth-less itself is finite and emptied of its contents during the small space of time (Rev 9:1-3).

The symbol, He had closed it, is representative of the impossibility for any force in the universeto open what Jesus shuts (Rev 3:7). His superiority to the Devil does not end with the power tolimit and impair his activities and with the power to hold him in that state indefinitely underinsurmountable force, but extends to the stamping upward upon the closed Depthless. The symbol,He had stamped with a signet upward upon it, is not only representative of sealing with a signet,the Person authorizing the stamp being the only One authorized to loosen it (Rev 5:1), as seen inKing Darius’ sealing of Daniel in the lion’s den (Dan 6:17) and in Pilate’s attempt to secure Jesus’tomb (Matt 27:66), but also of Jesus’ presiding authority over the Depthless itself. The words,upward upon (translated literally from epanÇ ), are rendered elsewhere in the New TestamentScriptures by the KJV as over (Luke 19:17 & 19), above (Matt 27:37) and greater than (I Cor15:6), which altogether convey the meaning of both matchless superiority and sovereign control.The purpose of such binding was to permit the free flow of the Gospel and the unrestricted expan-sion of the spiritual Kingdom throughout the entire cosmos, to aid in the calling forth of all thechosen from among all the races, to ransack the residence of the forceful one (verse 1).

The symbol, in order that he would not cause the races to roam still , is representative of im-posed restriction with regard to Satan’s ability to entice and beguile with fraud and trickery. Com-plete curtailment is not in view, since he is allowed to craft and to send forth the DangerousAnimal from the Depthless and is allowed to direct demonic traffic from his restricted state. Thosewho suppose that the Devil operates at full power within the world at present shall be horrifiedwhen Jesus releases him and his highly organized cavalry of locusts during the small space of time(Rev 9:11). The words, he would cause... to roam (plan‘s‘ ), are translated literally from the“passive voice” third person singular subjunctive indefinite action tense of the verb, planaÇ (“tocause to roam”); conveying the idea of enticement to wander or stray from safety or the truth (Matt18:12, 22:29, Luke 21:8, John 7:47, I Cor 15:33, Gal 6:7, Heb 3:10 & Jas 1:16). Sufficient restric-tion has been achieved by Jesus to allow for Him to ransack Satan’s residence. The symbol, theraces, is itself representative of the whole of reprobate mankind, from the time of Jesus’ death andresurrection, when Satan was thrown into the Depthless, until the time that Jesus loosens him (thesymbolic thousand years). The word, ethn‘ (races), conveys the idea of ethnicity outside of thenation of Israel (Matt 4:15, 10:5, Mark 10:33, Luke 2:32, Acts 4:27, 10:28, Rom 2:14). After theascension of Jesus, however, the word became representative of those who are outside of thespiritual Kingdom (Matt 24:9, Luke 12:30, I Cor 5:1, I Thes 4:5, I Pet 2:9, Rev 2:26, 11:18, 13:7).Satan yet remains the deity of this age (ho theos tou aiÇnos toutou - II Cor 4:4 ), but he rules withthe severe limitations imposed upon him. The symbol, until the thousand years was completed,is representative of the nearly twenty centuries during which Jesus calls the chosen from all theraces, the expiration of which will stop the flow of the Gospel and end the expansion of thespiritual Kingdom on Earth, with Jesus’ intentional and deliberate loosening of the Devil.


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The symbol, with these matters, is not representative of introducing a development which occursas a matter of sequence, but of introducing a development which occurs as a matter of conse-quence. The symbol, it is necessary, is representative of binding prophecy, of the emergence ofcircumstances resulting from eternal decree. It is neither the result of Satan’s persistence nor of adepletion of Jehovah’s strength, that Satan is to be loosed, but the result of Jehovah’s determinatecounsel, His resolve that the reprobates receive recompense according to their desires, after thechosen have been secured and permanently sealed, that Satan is to be loosed (Rom 1:18-32). Theallotted time represented by the thousand years cannot expire until the Good Message of grace isproclaimed among all the races and the Kingdom has achieved the extent of its growth within thenatural realm (Mark 13:10). It is accompanying consequence (with these matters) to the comple-tion of Jesus’ ransacking of the forcible one’s residence, that an absolute necessity should arise,that an inevitable and logically unavoidable event should then ensue. The symbol, to be loosed,is representative of Satan’s short-lived emancipation from a condition of restriction (symbolizedby being thrown into the Depthless, which was then closed and sealed) and his return to the formerposition of dominance and power.

During the four thousand years before the death and resurrection of the incarnate Expression, Satanwas allowed rulership and dominion over every race and nation, except for Israel: Israel was theonly nation able to offer acceptable worship. After the two thousand years in which he has beenrestricted, Satan will regain rulership and dominion over the entire world, except for spiritualIsrael (the consecrated ones). The Gospel will no longer flow and the Kingdom will cease in itsearthly expansion, but the consecrated ones shall continue to exist, utterly surrounded by repro-bates who are ruled directly by Satan and under firm control of legions of demons (Rev 11:7). Thesymbol, a small space of time, is representative of the short duration in which Satan ascends outof the Depthless as the Perishing Destroyer (Rev 9:11), inaugurating the first of three final curses(the final three trumpet judgments). During this time, those represented by the ten horns of theDangerous Animal shall complete their destruction of the Great Harlot (Rev 17:6) and the ultimateexpression of the Battle of Armageddon shall take place (verse 9).

And I perceived thrones, and they had sat-down upon them, and con-demnation was given to them, and (I perceived) the souls of the (ones) being decapitated through the testi-

mony of Jesus, and through the Expression of the Supreme Deity, and the ones who have not paid homage to the Dangerous Animal, nor the image of it, and took not the etching upon

their forehead, and upon their hand. And they lived and they had reigned

with Christ a thousand years.Kai eidon thronous, kai ekathisan ep’ autous, kai krima edoth‘ autois, kai tas psuchas tÇn pepelekismenÇn dia t‘n marturian I‘sou, kai dia ton logon tou Theou, kai hoitines ou pros-

ekun‘sas tÇ th‘riÇ , oute t‘n eikona autou, kai ouk elabon to charagma epi to metÇton autÇn, kai epi t‘n cheira autÇn. Kai ez‘san kai ebasil-

eusan meta Christou chilia et‘ .Rev 20:4

The symbol, I perceived thrones, and they had sat-down upon them, is representative of theApostle John’s visualization and comprehension of stately seats of rulership (thrones) and believ-ers existing in the natural realm occupying them. Both the thrones and the ones that sat down upon


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them correspond to the symbology of the twenty four thrones and the twenty four seniors sittingdown upon them (Rev 4:4). Whereas the corresponding thrones and seniors relate to eternal ruler-ship and to the glorified reflection of all believers, these thrones and the ones occupying themrelate to earthly rulership and to all believers as they exist presently in the natural realm. Thesymbol, twenty four, is omitted here, since the emphasis is not upon priesthood, but upon ruler-ship (Rev 3:21-22). In the sense that the Apostles continue to sit down upon twelve figurativethrones, deciding matters within the figurative twelve tribes of Israel (Matt 19:28 & Luke 22:30),all believers sit with Jesus upon His Throne. In the sense that they submit their desires to be inconformity with His eternal decrees and thereby share in His sovereign rulership, each of them andJesus mutually dwelling in each other (John 15:5), they sit down with Him upon His Throne; eachupon their own figurative thrones.

The symbol, condemnation was given to them, is representative of the ability given to eachbeliever, by means of a new nature, to express both the pleasure and disapproval of Jesus as Judge.The symbol, condemnation (krima), is representative of both censure and denunciation. It isdifferentiated from decide (krinÇ ), which represents the full spectrum of Jehovah’s justice; exam-ination, condemnation and sentencing, and from justice (krisis), which represents punishment byretributive measures (sentencing). The KJV fails to make such differentiation, rendering all threegenerically, as judgment. It is given to believers while they exist in the natural realm, to know whatmeets the approval of Jehovah and to know what is denounced by Him. In possession of suchdiscernment, they are able to righteously condemn while they exist in sinful flesh. It was proph-esied to be during the tenure of the fourth beast of Daniel’s prophecy (see 13:2 commentary - page255), that consecrated (ones) of (the) Highest (One) will take the Kingdom by the side, and willwield authoritative privilege of it until (the) age of the ages (paral‘psontai t‘n basileian hagiouhupsistou, kai kathexousin aut‘n heÇs aiÇnon tÇn aiÇnÇn - Daniel 7:18). Thus, during the time inwhich the ability of Satan is restricted (represented by the thousand years), believers observe theworld upon spiritual thrones with the mind of the Christ (I Cor 2:16).

The Apostle John perceives the ones sitting-down upon the thrones as five distinct types of believ-ers; the ones being decapitated, any that also did not pay homage to the Dangerous Animal, anywho have not paid homage to... the image of it, those who took not the etching upon their fore-head and those who took not the etching... upon their hand. These, representing all believers whoexist during the time that Satan is restricted, from the time of Jesus’ death and resurrection untilthe expansion of the Kingdom on Earth is completed (verse 2), are symbolized as having lived andreigned with Christ during those nearly two thousand years (symbolized as a thousand years). Thesymbol, the souls of the ones being decapitated, is not only representative of believers who werebeheaded in His cause, but also of all who literally sacrifice their natural lives for the sake of ser-vice to Him (Rev 6:9-11). The symbol, souls, is itself representative of the lives of the ones beingdecapitated; as opposed to spirits, which is representative of the essences of their lives (Rev 16:3).As certain that these are mentioned first among the five types of believers, affirming the premiumthat Jehovah places upon those who are called upon to sacrifice natural life for His sake, the unmis-takable voice of His vengeance is heard once again. Under consideration here is the manner inwhich they lived (their souls), before the forfeiture of their lives.

The symbol, through the testimony of Jesus, is representative of suffering as a result of thepersuasion generated and bestowed by Jesus (Rev 12:17). The symbol, through the Expressionof the Supreme Deity, is representative of suffering as a result of union with the personifiedExpression (Rev 19:13). Was it not through the Expression of the Supreme Deity and throughthe evidence given of Jesus Christ that the Apostle had been consigned to the penal colony uponthe Isle of Patmos (Rev 1:9)? The symbol, any who have not paid homage to the DangerousAnimal , is representative of those who possess no admiration and praise for any form of seculargovernment that propounds any hope for mankind outside of obedience to Jesus Christ (see Rev13:12 commentary - page 57).


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Specifically, those represented by this symbol have spiritual eyes to see that the entire conglomer-ation of separate governments on Earth actually compose the cohesive, albeit sophisticated, systemof Antichrist (Rev 15:2 ). Trusting a secular government to supply their needs and to insure theirfuture, the reprobates possess no actual dependence upon Jehovah for their welfare. For wheneverthey would lay forth, “Peace and Security!”, at that time unexpected to them ruin is to standupon very much in the manner of the pang to the one holding in the womb, and no, they wouldnot flee out (see I Thes 5:3 commentary - page 132). The words, is to stand upon (ephistatai), aretranslated from a conjugation of the verb, ephist‘mi; a compound of epi (“upon”) and hist‘mi (“tostand”), conveying the idea of being present or commanding attention (“ looming large” - Luke21:34, Acts 6:12 & II Tim 4:2). The symbol, the ones who have not paid homage to... the imageof it , is representative of refusal to recognize or embrace the ecclesiastical production of theDangerous Animal as a religious authority and consultant (see 13:15 commentary - page 61).Specifically, those represented by this symbol have been delivered from the Great Harlot (Rev 17:5& 18:4).

The symbol, took not the etching upon their forehead, is representative of refusal to subscribeand pledge loyalty to the system of Antichrist, as manifested in a person’s manner of thinking anddeepest desires; in what a person believes (see 13:16-17 commentary - page 62). The symbol, tooknot the etching... upon their hand, is representative of refusal of subscribe and pledge loyalty tothe system of Antichrist, as manifested in a person’s authority and might; in what a person does(Rev 16:2). The five types of believers, themselves being protected with a stamp, by means of theroyal signet (Rev 7:3), are thus portrayed as having been separated from the doomed reprobates(Rev 15:2) and having lived and reigned with Christ a thousand years. The symbol, they lived...with Christ , is representative of spiritual life bestowed by the quickening Spirit, the vital acquaint-ance with the power of His resurrection (John 14:19, Rom 6:3-11 & Phil 3:7-12).

The symbol, they had reigned with Christ, is representative of tending, as shepherds, those whoare separated from the races by the Good Message of sovereign grace (Rev 2:26 & 27). Thesymbol, a thousand years, is representative of the very long period of time between the day ofJesus’ ascension and the day in which the small space of time begins (see A Thousand Years -page 142), when Jesus loosens Satan and the onslaught of locusts (Rev 9:2, 3 & 11). Life for eachbeliever during the spiritual Gospel millennium thus features spiritual life and rulership with theChrist. The symbol, with Christ , is employed here (as opposed to Judge), as representation of abeliever’s intimate identification with their Deliverer’s role as singular Prophet, High Priest andKing. By means of faith, they thus experience the power of the Anointed One.

Indeed the remaining (ones) of the dead lived not again until the thousand years

was completed. This (is) the first resurrection.

Hoi de loipoi tÇn nekrÇn ouk anez‘san heÇs tel-esth‘ ta chilia et‘ . Haut‘ h‘ anastasis prÇt‘ .

Rev 20:5

This verse represents a parenthetical statement, addressing the state of those who will not havelived and reigned with Christ a thousand years (preceding verse). Unlike the chosen, all of whomare born of the Supreme Deity (John 1:13, John 3:5-8, Eph 2:1-7, I Pet 1:23 & I John 5:1-14) priorto their physical death during the period symbolized by the thousand years (the Gospel millen-nium), the reprobates remain spiritually dead (22:1). The symbol, the remaining ones of the dead,is therefore representative of the reprobates, the unregenerate masses who participate in the per-secution and oppression of the chosen (see Rev 19:19 commentary - page 96), who either pay hom-age to the Dangerous Animal or to its image, who either take the etching upon the forehead or


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the hand (19:20). They are dead, in the sense of not being given spiritual life, and they are re-maining ones, in the sense of not being with those who are called out from among them, but areleft to die in their sinfulness (John 8:21). Their resurrection, occurring when the thousand yearswould be completed, is the resurrection to judgment and eternal death (20:14). The symbol, thisis the first resurrection, is representative of the bestowal of persuasion and spiritual birth (savingbelief), rendering the recipient as one having changed places out of the death into the life(metabeb‘ken ek tou thanatou eis t‘n zÇ‘n - John 5:24), referring to the condition of living andruling with Christ in the verse preceding. To such as these, the second resurrection (the recoveryof life when the thousand years would be completed - Rev 14:13) is the resurrection to eternal life(John 5:28-29, I Cor 15:23 & I Thes 4:16). With saving belief symbolized as the first resurrection,the Apostle John thus introduces a potent discussion concerning the value of persuasion which isauthored by Jesus and applied by the Holy Spirit.

Blessed and consecrated (is) the (one) holding a share in the first resurrec-tion. Upon (ones) of these the second

death holds not authoritative privilege, but they will be priests of the Supreme

Deity and of Christ, and they will reign with Him a thousand years.

Makarios kai hagios ho echÇn meros en t‘ anastasei t‘ prÇt‘ . Epi toutÇn ho thanatos ho deuteros ouk echei exousian, all’ esontai hiereis tou Theou kai Christou, kai basileu-

sousi met’ autou chilia et‘ .Rev 20:6

The symbol, Blessed and consecrated is the one holding a share in the first resurrection, isrepresentative of a specific promise directed to all upon whom saving belief has been bestowed(see preceding verse commentary). The symbol, blessed, itself represents neither commendationfor obedience nor a wish for well being, but a beatification (makarios). As the opposite of a curse(“a woe”), the symbol is employed to confer the solemn promise of ultimate happiness and blissupon the chosen.

The Seven BeatitudesThis is the fifth of seven beatitudes within the Disclosure, altogether providing a complete picture of any

believer individually and of all believers collectively: the one reading and the ones hearing theexpressions of the prophecy (Rev 1:3), the dead ones, the ones dying-off in the Supreme Authorityfrom just now (Rev 14:13), the one keeping awake and guarding his garment (Rev 16:15), the oneshaving been called into the dinner of the marriage of the Pet Lamb (Rev 19:9), the ones holding a

share in the first resurrection (present verse), the one guarding the expressions of the prophecy of thisscroll (Rev 22:7) and the ones performing His injunctions (Rev 22:14). Since the number, seven, is

symbolic of completion and perfection (totality), the seven beatitudes are not directed exclusively to anyparticular group or class of believers, but to all believers; providing a complete picture of any believer

separately and of all believers at once. The combined description provided by the seven beatitudesperfectly complement the combined description provided by the seven portions of the single promise.

The symbol, consecrated, representative of the person who is called out and separated from thecosmos through the process of sanctification (Phil 1:6 & Heb 12:14), is appropriately used in thedescription of each of the chosen at this particular juncture in the vision. The promise of blissconveyed in the beatitude, towards which consecration sends each of the chosen, begins to be real-ized with holding a share in the first resurrection. The symbol, holding a share, is representativeof harboring and wielding a portion of a whole, of being numbered among an exclusive throng(Rev 13:8 & 17:8 ). The share is apportioned by Jehovah, only to those who are chosen and cannotbe procured by any other means (John 1:13, John 6:44 & 65).


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The first resurrection is symbolic of transforming persuasion, the experience of one who has beenchosen to be generated from above (genn‘th‘nai anÇthen - John 3:7), and is exclusively appliedto those selected in Him before the foundation of the cosmos (exelexato h‘mas en autÇ prokatabol‘s kosmou - Eph 1:4, II Thes 2:13-14 & II Tim 1:8-9). The second resurrection, of whichevery member of the human race holds a share, is either a resurrection of life (for those holdinga share in the first resurrection) or a resurrection of justice (for those who do not hold a share inthe first resurrection). Since the chosen are a product of Him, having been fabricated in ChristJesus upon beneficial deeds (Autou gar esmen poi‘ma, ktisthentes en ChristÇ I‘sou epi ergoisagathois - Eph 2:10), the difference between the ones having done the beneficial things (hoi taagatha poi‘santes) and the ones having practiced the foul (hoi de ta phaula praxantes - John5:29) is the difference between grace applied and grace denied. Indeed, while good works andacceptable service (the beneficial things) are the result of grace bestowed (22:14), unacceptableservice and worthless deeds of wickedness (the foul) are the result of grace denied (Eph 2:4-10).

The symbol, second death, is representative of eternal separation from Jehovah and His mercy(Rev 20:14). The symbol, holds not authoritative privilege, is representative of that which har-bors and wields neither mastery nor authority. It is axiomatic that, whereas he who holds a sharein the first resurrection cannot possibly hold a share in the second death, he who does not hold ashare in the first resurrection, must of necessity hold a share in the second death; be placed by Jesuswith his share with (ones) of the hypocrites. The lamentation and the grating of the teeth willbe there (to meros autou meta tÇn hupokritÇn th‘sei. Ekei estai ho klauthmos kai ho brugmas tÇnodontÇn - Matt 24:51). Indeed, the chosen shall not be ensnared out of the second death (Rev2:11). The first death (the human spirit’s separation from the natural body) and the second resur-rection (the human spirit’s conscious existence after separation from the natural realm) are univers-al; experienced by the chosen and reprobate alike.

Whereas the first resurrection is exclusive to the chosen, however, the second death is exclusiveto the reprobates (those who remain spiritually dead). The second death harbors and wields bothmastery and authority upon those who do not hold a share in the first resurrection. Contrariwise(but), opposite of the threat of the second death and the doom that it represents for the reprobates,the chosen will be priests of the Supreme Deity and of Christ. Not only do believers hold a sharein the first resurrection, guaranteeing that the second death holds absolutely no mastery andauthority over them, but they are given intercessory power (Rev 1:6 & 5:10). Opposite of thereprobates, who cannot view Jesus as Head Corner (kephal‘n gÇnias - I Pet 2:7) of a spiritualTemple, but were placed (eteth‘san) for the purpose of viewing Him as a stone-of-stubbing anda rock of entrapment (lithos proskommatos kai petra skandalou), who strike at the Expression(proskoptousi tÇ logÇ apeithontes), the chosen are assured that they are a select generation ofkin, a royal priesthood, a consecrated race, people into acquisition, for the purpose that youwould publish the valor of the (One) having called you out of darkness into the wonder of Hislight ( eklekton, basileion hierateuma, ethnos hagion, laos eis peripoi‘sin, hopÇs tas aretas exag-geil‘te tou ek skotous humas kalesantos eis to thaumaston autou phÇs - I Pet 2:8-9).

The distinctive symbol, of the Supreme Deity and of Christ, is not intended to suggest that theChrist is a Person separate from the Supreme Deity. Seen in variant forms elsewhere in the vision,of our Supreme Deity and of His Christ (Rev 11:15 & 12:10) and to the Supreme Deity and tothe Pet Lamb (Rev 14:4), the symbol calls attention to the omnipresent and ubiquitous Celebritybeing revealed in the miraculous Mediator (Rev 19:11), the redemption that the Supreme Deity hasaccomplished through the agency of Himself as the anointed Prophet, High Priest and King. Onlyas the singular Christ, can the Supreme Deity be both just and the Justifier of the chosen (Rom3:26). The gracious participation of Jehovah in His own creation, as Christ, removes any chargeof responsibility for sin to His account and dismisses any idea that He is a mere Observer of allwhich He has dictated as sovereign Monarch.


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All of creation, to include the history and future of time itself, attests to the truth that He remainstrue to His holy nature and impeccable character. What can possibly be more equitable than Healone who can forgive being the only One who can condemn, than the Just who suffered for theunjust (Rev 5:12) being the Arbiter of equity and Determiner of all destiny? The truth that the Sup-reme Deity and the Christ are one and the same (John 10:30) is an essential element to this revela-tion. The symbol, they will reign with Him a thousand years, is representative of tending, asshepherds, those who are separated from the races by the Good Message of sovereign grace duringthe period of time between the day of Jesus’ ascension and the day in which the small space oftime begins (verse 4). The symbol is repeated here to emphasize the dual ministry of priesthoodand rulership (Rev 5:10 & 16:12). Not only shall the chosen reign with Him a thousand years,but they shall also reign into the ages of the ages (Rev 22:4-5).

THE SABBATHthe Sabbatism

left behind to the people of the Supreme Deity

The word, Sabbath, is derived from the Hebrew root, sh||||bath, meaning “to cease, desist” and relatingboth to the epochs of creation and to the creature’s renewing experience of deliverance. The Expression

had divided each creation epoch (each “day”) with a setting and a dawning (Gen 1:5, 8, 13, 19, 23 & 31),but the seventh epoch is enigmatic, defined by neither a setting (the “evening”) nor a dawning (the“morning”) and therefore having neither beginning nor ending. The seventh day thus represents thedisclosure of the spiritual sphere of eternity to the natural realm of space and time, the dimensional

medium in which Jehovah enjoys fellowship with the chosen. Bearing in mind that the number, seven, issymbolic of completion and perfection and that the creation of the natural realm is the expressed result ofwhat existed in the mind of the Father from eternity (John 1:2-3), Jehovah could not do less than to bless

the seventh epoch and sanctify it as cessation from creation labor (Gen 2:2-3).

In the fourth of the ten primary injunctions of a Testament established with no other race and nation, butthe descendants of Jacob, Jehovah made provision for the redeemed of the natural realm to experience asmall taste of the spiritual sphere (Ex 20:8-11). Intended to be a liberating provision, the injunction not

only reflects the fact of the seventh epoch and its meaning, but also calls to mind the literal deliverance ofthat nation from the actual bondage experienced in Egypt. Jesus therefore reminded the Pharisees ofCapernaum, The Sabbath came to be through the man; not the man through the Sabbath (To

sabbaton dia ton anthrÇpon egeneto, ouch ho anthrÇpos dia to sabbaton - Mark 2:27-28). Although itsmeaning was horribly disfigured and reversed by the Israelites and Judæans of the Old Testament, it

would be restored and amplified in the spiritual paying of homage by the redeemed of the New Testament.The meaning of the Sabbath, latently preserved in the Old Testament injunction for Israelites toreligiously observe one day in seven, is opened-up in the New Testament reality to be the eternal

condition of cessation initiated by genuine belief; the spiritual Kingdom of true Israel entered by means ofthe miracle of persuasion. Accordingly, the Apostle Paul listed the observance of Sabbaths among things

that were a shadow of things being intended (skia tÇn mellontÇn - Col 2:16-17).

When paying of homage was restricted to the Temple, itself a shadow (John 2:19-20), the Sabbath wasrestricted to the seventh calendar day. Both shadows have disappeared in the brilliance of the spiritual

Kingdom and the continuous paying of homage therein (John 4:21). Having used the failure of theIsraelites to understand the true meaning of the Sabbath, as an example of obstinate impersuasion (Heb

3:7-4:8), Apollos wrote; Therefore a sabbatism is left-off to the people of the Supreme Deity. For the(one) entering into His ceasing-down also himself had ceased-down from his deeds, very much in the

manner of the Supreme Deity from His own. Accordingly we should be prompt to enter into thatceasing-down, in order that someone would not fall in the same example of the disbelief (Ara

apoleipetai sabbatismos tÇ laÇ tou Theou. Ho gar eiselthÇn eis t‘n katapausin autou kai autos katepausenapo tÇn ergÇn autou, hÇsper apo tÇn idiÇn ho Theos. SpoudasÇmen oun eiselthein eis ekein‘n t‘n

katapausin, hina m‘ en tÇ autÇ tis hupodeigmati pes‘ t‘s apeitheias - Heb 4:9-11). As the spiritualKingdom (the true Israel) is rejected by religious reprobates in their affectionate attachment to any

semblance of Old Testament temple worship, the sabbatism described by Apollos (of labor cessationexpressed by genuine persuasion) is rejected by them in their legalistic insistence upon observing any

semblance of the Old Testament Sabbath.


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The confounding of the Lord’s day (the first day of the week) with the Old Testament Sabbath (theseventh day of the week) and labeling it, “Christian Sabbath”, was unknown to the Apostles and to thebelievers who existed in the first three centuries. It is indeed one of the many daughters spawned by the

mother of the harlots and of the detestations of the land (h‘ m‘t‘r tÇn pornÇn kai tÇn bdelugmatÇn t‘sg‘s - Rev 17:5). The term itself is an oxymoron, representing the devilish activity of shadow aspiring to

replace that which created it. Regardless of which day of the week it is observed (the first day or theseventh day), the “Christian Sabbath” is a classic example of what Jesus meant when He spoke of sewingan unshrunk patch into an antique garment and of pouring new wine into old wineskins (Matt 9:16-17).Upon the subject of shadows, Apollos wrote, To lay forth in the matter, “Fresh”, He declares the

foremost obsolete: Indeed the (covenant) having been declared obsolete and growing old, (is) neardisappearance (En tÇ legein, kain‘n, pepaiÇke tÇn protÇn. To de paiaioumenon kai g‘raskon, eggus

aphanismou - Heb 8:13). There can be no doubt that the Old Testament shadow, Sabbath, was cast by thesabbatism being realized in the New Testament; the cessation of labor entered by means of spiritual birthand expressed by means of persuasion. Since the sabbatism has no end, it represents an aspect of etern-itywhich is realized by the believer in this life. Thus, the disclosure of the spiritual sphere of eternity to thenatural realm of space and time (the dimensional medium in which Jehovah enjoys fellowship with the

chosen) becomes a living experience for the chosen while they are yet struggling in the flesh.

THE GREAT APOSTASY(II Tim 3:1-9 with II Tim 4:2-4 & I Tim 4:1-3)

Against anxiety caused by those who maintained that Jesus had already returned, the Apostle Paulinformed the believers at Thessalonica that Jesus would not return in the case the apostasy would not

firstly come, and the man of the sinfulness would be disclosed (see II Thes 2:3 commentary - page 54).Although the seeds of that apostasy had already been planted in the first century, large scale abandonment

of orthodoxy would not occur until the second and third centuries. Although the man of the sinfulness(Antichrist) had emerged early in the fourth century, neither his existence nor the apostasy had ever

ended, but had persisted through the succeeding centuries. The genius of prophecy is thus seen in the factthat the Apostle neither addressed an event restricted to the distant future nor an event which would

develop and dissipate, but ongoing matters of the present.

Indeed that you know, because difficult occasions will stand at hand in

final days.Touto de ginÇske, hoti en eschatais h‘merais

enst‘sontai kairoi chalepoi.II Tim 3:1

The word, indeed, is translated from the particle, de, which introduces a contrast to the thoughtpreceding. The contrast may either be adversative (expressing antithesis or opposition) or, as here,copulative (expressing elucidation or enhancement). The Apostle Paul is enlarging upon the matterhe had just addressed, concerning the manner in which an evangelist ought to comport himselfamong those who are obstinate and belligerent. The word, that (touto), refers to the necessity fora slave of Supreme Authority not to battle, but to be mild towards every (one); instructive,enduring ill intent, in gentleness training the (ones) being set thoroughly opposite, if ever theSupreme Deity would give to them repentance into recognition of truth, and they wouldsober-up out of the snare of the Traducer, being (ones) captured alive under him into thedetermination of that one (Doulon de Kuriou ou dei machesthai, all’ ‘pion einai pros pantas,didaktikon, anexikakon, en praot‘ti paideuonta tous antidiatithemenous, m‘pote dÇ autois ho Theosmetanoian eis epignÇsin al‘theias, kai anan‘psÇsin ek t‘s tou diabolou pagidos, ezÇgr‘menoi hup’autou eis to ekeinou thel‘ma - II Tim 2:24-26).


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The Apostle thus begins to address the necessity of being prepared, not only for the ones being setthoroughly opposite, being ones captured alive... in the snare of the Traducer, but also for whatthe context reveals to be religious people (verse 5) who would be in a worse condition. Thenecessity of knowing that (the forbearance and skill required to minister among those who areirreligious) serves as the foundation necessary for dealing with a matter which is much morecomplex (the forbearance and skill required to contend with those who are religious). With thewords, because difficult occasions will stand at hand, Paul introduces the reason for thenecessity to be intelligently acquainted with the unassuming method of patience in dealing withirreligious people, to endure every (thing) through the select (ones), in order that they wouldalso attain to the deliverance in Christ Jesus, with perpetual glory (panta hupomenÇ dia tousekklektous, hina kai autoi sÇt‘rias tuchÇsi t‘s en ChristÇ I‘sou, meta dox‘s aiÇniou - II Tim 2:10 ).The words, final days (eschatais h‘merais), carry the same meaning as the quote from the prophetJoel, used by the Apostle Peter on the day of Pentecost: “And it will be in the final days, laysforth the Supreme Deity, I pour out from my Spirit upon all flesh, and your sons and yourdaughters will prophesy, and your young men will see visions, and your seniors dreams willbe dreamed. And what is more, I will pour out from my Spirit, upon my slaves and upon myfemale slaves in those final days, and they will prophesy (Kai estai en tais eschatais h‘merais,legei ho Theos, ekcheÇ apo tou Pneumatos mou epi pasan sarka, kai proph‘teusousin hoi huioihumÇn kai hai thugateres humÇn, kai hoi neaniskoi humÇn horaseis opsontai, kai hoi presbuteroihumÇn enupnia enupniasth‘sontai. Kai ge epi tous doulous mou kai epi tas doulas mou en taish‘merais ekeinais ekcheÇ apo tou Pneumatos mou, kai proph‘teusousi - Acts 2:16-18).

The term, final days, therefore does not refer to the final generation, but refers broadly to the longperiod of time which began at the ascension of Jesus, inclusive of the day in which the epistle waswritten (see II Pet 3:3 commentary - page 106 & Rom 13:11 commentary - page 173). In his firstepistle to Timothy, Paul had written about later occasions (husterois kairois), referring to the daysin which Antichrist and the apostasy shall flourish, from the fourth century through the present (seeI Tim 4:1-2 commentary - page 157). Here, he writes about difficult occasions (kairoi chalepoi)which emerge during the twenty centuries between the ascension of Jesus and His return (duringthe final days); repeated developments of consternation and dismay over the long period of time,not because of cataclysmic events of nature, nor because of persecution at the hands of a godlesshuman government, but because of the nature and character of religious people who shall composethe great apostasy. The words, will stand at hand, are translated from enst‘sontai, a future tenseexpression of the verb, enst‘nai, a compound of en (“in, throughout”) and from st‘nai (“to stand”),conveying the idea of a matter or development which is impending (Rom 8:38, I Cor 3:22, II Thes2:2 & Heb 9:9).

It is because of disturbing matters emanating from the unregenerate religious community, express-ed by the Pharisees during Jesus’ earthly ministry, that Paul urgently exhorts Timothy to be prepar-ed. Later in this same epistle, with respect to the unassuming method of forbearance in dealing withboth irreligious and religious people, Paul would thus emphatically advise him, Herald the expres-sion, be standing upon opportunely, inopportunely; reprove, tax upon, call by the side, in allforbearance and instruction (K‘ruxon ton logon, epist‘thi eukairÇs, akairÇs, elegchon, epitim‘son,parakaleson, en pas‘ makrothumia kai didach‘ - II Tim 4:2 ). The words, be standing upon, aretranslated from epist‘thi, an imperative expression of the verb, ephist‘mi; a compound of epi(“upon”) and hist‘mi (“to stand”), conveying the idea of being present or commanding attention(“ looming large” - Luke 2:38, Acts 10:17, I Thes 5:3 & II Tim 4:6). The words, tax upon(epitim‘son), are translated from a second person singular present tense expression of the verb,epitimaÇ , a compound of epi (“upon”) and timaÇ (“to evaluate”); conveying the idea of beratingor censure. The noun, instruction (didach‘ ), conveys the meaning of both an established doctrineand the content of a lecture (Matt 7:28, 16:12, 22:33, Mark 4:2, 11:18, 12:38, Luke 4:32, Acts2:42, 5:28, 17:19, Rom 6:17, 16:17, I Cor 14:6, 26, Titus 1:9, Heb 6:2, 13:9).


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The Eighteen Traits of a Typical Reprobateduring the final days

For the men will be (ones) fond of selves, (ones) fond of silver, braggarts, (ones) who appear above others, vilifiers, (ones) being

unpersuadable to parents, ungrateful (ones), wicked (ones), ones uncherishing

toward kindred, self-serving (ones), traduc-ers, (ones) without self-control, savage

(ones), (ones) hostile to virtue, betrayers, (ones) falling-forward, (ones) being

inflated; fond of pleasure rather than fond of Supreme Deity.

Esontai gar hoi anthrÇpoi philautoi, philarguroi, alazones, huper‘phanoi, blasph‘moi, goneusin

apeitheis, acharistoi, anosisi, astorgoi, aspondoi, diaboloi, askrateis, an‘meroi, aphilagathoi, pro-

dotai, propeteis, tetuphÇmenoi, phil‘donia mallon ‘ philothesi.

II Tim 3:2-4

Although five of these traits are seen among the twenty-two of the catalogue showing distinguish-ing features which are common among unregenerate humanity (Rom 1:29-31), these eighteen areexhibited all at once within each of the religious reprobates who exist in the final days (precedingverse). The dominant traits vary from person to person, but all eighteen are harbored within eachreligious reprobate (especially those who falsely claim to be following Jesus). If it were possiblefor reprobates to reconsider their ungodly activities and obsessive pursuits of pleasure, they wouldnot be holding in highest esteem and would not be in subjection either to those who promote religi-osity of demonic origin, to false concepts of Jehovah which are adorned with the truth of the HolyScripture, to false concepts of Jehovah which are fashioned with the delusion of obedience and thepresumption of a cleared conscience, to false concepts of Jehovah which are based on imaginedmeritorious service, to false concepts of Jehovah which are wrought by delusions of acceptanceby Him as the result of affiliation with His people or to false concepts of Jehovah which are con-structed of mixtures of truth with any one of a number of cultures in the world. The manner of liv-ing is inexorably linked with the subjection to false teachers and associated with image worship.Each religious reprobate therefore pays homage to one of six forms of images (Rev 9:20-21) andall eighteen traits are reflected in each of the eight types of religious reprobates described in theRevelation of Jesus Christ (see Rev 21:8 commentary - page 169).

With regard to homage paid to the six forms of images, the Apostle John records the fact that theydo not repent of four practices: they had not repented out of their murdering, nor out of theirpoisoning, nor out of their harlotry, nor out of their stealing (ou meteno‘san ek tÇn phonÇnautÇn, oute ek tÇn pharmakeiÇn autÇn, oute ek tÇn porneias autÇn, oute ek tÇn klemmatÇn autÇn -Rev 9:21). The fact that four symbols of sin are mentioned as the natural adjunct to hedonism andresultant image worship portrays the motivating influences which govern and control behavior ofreligious people within societies that are ravaged by the demonic cavalry force. The reprobates hadnot repented, had failed to reconsider the manner in which they live. They justify characterassassination, as necessary for survival (murdering); they vindicate mental and emotional contam-ination, as necessary to cope with daily stress (poisoning); they excuse the fascination and dab-bling with varieties of religious thought and philosophies, as natural and healthy (harlotry) andthey extenuate dishonesty and love of money, as an acceptable and expected means of making aliving (stealing); all in the name of pleasure and amusement.


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Despite the sixth trumpet judgment and second woe, the motivating influences that govern andcontrol behavior among religious reprobates worldwide is thus shown to remain unabated andawaiting the Battle of Armageddon and final woe. The description, ones fond of selves, calls atten-tion to those being self-absorbed, whose professed love for Jehovah and the Christ are merely apretense; disguising self-aggrandizement and selfish materialism. The words, ones fond of silver(philarguroi), are translated from a compound of philos (“fond”) and arguros (“silver”), conveyingthe idea of affection for wealth (Luke 16:14 & I Tim 6:10). The term is derived from the fact thatthe obvious tokens of wealth were coins made of silver, such as the Drachma. When Paul advisedTimothy, For a root of every (one) of the worthless (matters) is the fondness of silver, of whichsome being stretched (ones), were caused to roam away from the persuasion and piercedthemselves around in many griefs (Rhiza gar pantÇn tÇn kakÇn estin h‘ philarguria, h‘s tinesoregomenoi apeplan‘th‘san apo t‘s pisteÇs kai heautous periepeiran odunais pollais - I Tim 6:10),he spoke of the problems which always attend those motivations are governed by the pursuit ofmoney. The word, worthless (from kakos), is derived from the verb, chazÇ (“to give back, toretreat”), conveying the sense of the Hebrew belîy a‘al (“worthlessness”) and connoting evil andwickedness (Matt 21:41, Mark 7:21, Luke 16:25, Rom 2:9, I Tim 6:10 & Jas 1:13). The description,braggarts, calls attention, not so much to those who are arrogant boast of what they possess, butto those with the delusional boast of what they actually do not possess.

The Great Harlot lays forth in her heart, I sit-down a queen, and I am not a widow and, no,I behold not grief (en t‘ kardia aut‘s legei, Kath‘mai basilissa, kai ch‘ra ouk eimi, kai penthosou m‘ idÇ - Rev 18:7). As a symbol in the Revelation, “I sit down a queen”, is representative notonly of haughty presumption, but also of provoking usurpation (Rev 2:20); of the delusion residentwithin Babylon the Great that she reigns upon Earth as the wife of God. Against her boast ofhaving deposed the bride of the Pet Lamb and standing unopposed over the children of mankind,however, is the reality of the chosen who actually compose the bride and the children of the GreatHarlot being killed by Jesus (Rev 2:23). The symbol, I am not a widow, is representative ofdelusional rumination within the essence of Babylon the Great that Jehovah is her Husband andthat she will therefore never be without means of support and comfort. The symbol, no, I beholdnot grief, represents the height and epitome of presumption and delusion, in the expectation offulfillment and happiness forever. With such depth of implacable presumption and such extent ofdisconnection from reality, the communicants and associates of the Great Harlot, her harlot off-spring and her many detestations (the braggarts) possess neither compunction nor fear of Jeho-vah’s vindictive anger.

The description, ones who appear above others, calls attention to those in possession of a spiritof haughtiness which would not end with the cardinals and priests during the days of Antichrist’sgreatest power, but would extend to all who say in their hearts, Stand by thyself, come not nearto me; for I am holier than thou (Isa 65:5). The description, vilifiers , calls attention to those whoare character assassins. To oppressed Smyrnan believers of every century, Jesus says, I fullyknow... the vilification of the (ones) being forth of themselves to be Judæans, and they arenot, but an assemblage of the Accuser (Oida... t‘n blasph‘mian tÇn legontÇn Ioudaious einaiheautous, kai ouk eisin, all’ sunagÇg‘ tou Satana - Rev 2:9). As a symbol in the Revelation, “Ifully know... the vilification of the ones being laid forth of themselves to be Judæan”, repre-sentation is made of Jesus’ omniscience, revealing thorough knowledge and appreciation of slanderand defamation emanating from the religious elite who profess also to be born from above. HolyScripture is replete with condemnation of the members of the religious establishment who vilifytrue believers (John 16:1-3, I Tim 1:20, II Tim 3:2, I Pet 4:4 & Jude :8). By the symbol, Judæan,representation is made of fellow believers.


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Although the actual church of Smyrna suffered damaging vilification at the hands of the Judæancommunity in that city, such character assassination and assaults upon reputation would becommon upon Smyrnan believers throughout the centuries ahead, at the hands of the religious elite,represented here by the symbol, the ones being laid forth of themselves. The symbol, they arenot, is representative of the deluded and the presumptuous, both the moralist and the licentious,whose imagined faith amounts to little more than vain superstition (Matt 7:21-23). The description,ones being unpersuadable to parents, calls attention to pernicious and underhanded betrayals inthe name of “honor”. Did Jesus not warn, children will stand-up upon parents, and they will killthem (Mark 13:12)? The Evangelist Luke records Jesus as saying, Indeed you will also be givenby the side in behalf of parents and of brothers and of relatives and of fond ones, and they willkill some out of you (see Matt 24:10 commentary - page 12). As certain that the feeling ofentrapment will grow with each day until His return to the cosmos (see Luke 21:35 commentary -page 50), there can be no doubt that the severing action of the metaphorical knife which Jesus hadset into motion then is yet being felt (Matt 10:34-36).

The description, ungrateful ones, calls attention to those who ascribe all accomplish-ments andthe enjoyment of all comforts to their own devices, as though who and what they are reflect greatcredit upon themselves (I Cor 4:7). The description, wicked ones (anosisi), I Tim 1:9 calls atten-tion to those who possess no intrinsic respect for that which is hallowed. As certain that (the) Lawlays outstretched not to a just (one), but indeed to lawless (ones) and to insubordinate (ones),to irreverent (ones) and to sinful (ones), to unhallowed (ones) and to (ones) crossing over thethreshold, to patricides and to matricides, to man-slayers, to male prostitutes, to sodomites,to domineering (ones), to falsifiers, to perjurers, and if something other lays outstretchedagainst the instruction being of sound health, according to the Good Message of the glory ofthe blessed Supreme Deity, that which I was entrusted (dikaiÇ nomos ou keitai, anomois de kaianupotaktois, asebesi kai hamartÇlois, anosiois kai beb‘lois, patrolÇais, kai m‘tralÇais, andro-phonois, pornois, arsenokoitais, andrapodistais, pseustais, epiorkois, kai ei ti heteron t‘ hugiainous‘didaskalia antikeitai, kata to euaggelion t‘s dox‘s tou makariou Theou, ho episteuth‘n egÇ - I Tim1:9-11), such people are distinguished from other types of offenders, as sociopathic. To a greaterextant than in other types of sinners, fright of Supreme Deity is not in front of their eyes (Oukesti phobos Theou apenanti tÇn ophthalmÇn autÇn - Rom 3:18).

The description, ones uncherishing toward kindred, calls attention to heartless individuals whopossess no tender regard or loyalty for their own relatives. Indeed if someone considers not inadvance of her own (ones) and particularly of the (ones) of the household, has contradictedthe persuasion, and she is more evil than an untrustworthy one (Ei de tis tÇn idiÇn kai malistatÇn oikeiÇn ou pronei, t‘n pistin ‘rn‘tai, kai estin apistou cheirÇn - I Tim 5:8 ). By the term,untrustworthy one (from apistos), allusion is made of someone who possesses religious belief invain; a infidel from whom persuasion is deliberately withheld (Mark 9:19, 12:46, John 20:27, I Cor6:6, 7:12, 10:27, 14:22, II Cor 4:4, 6:14, I Tim 5:8, Titus 1:15 & Rev 21:8). Through such people,the ultimate meaning is realized in the warning of Jesus, that hostile (ones) of the man (shall be)the (ones) of his household (echthroi tou anthrÇpou hoi oikiakoi autou - Matt 10:36).

The description, self-serving ones (aspondoi), calls attention to those who are particularly egotisticor narcissistic. Such individuals are not only quick to break the bonds of marriage, but also swiftto make void any oath and contract which become obstacles in the way of their own designs. Theterm, traducers (diaboloi), describes all who are filled with the spirit of the Traducer in his eager-ness and swiftness either to malign with falsehood or to prosecute with the truth. Like the Com-plainant of our brothers (ho kat‘goros tÇn adelphÇn h‘mÇn - Rev 12:10), who brought Jehovahbefore the bar of His own justice concerning the body of Moses (peri tou MÇseÇs sÇmatos - Jude:9), such people dare to charge the chosen with crimes, both real and contrived, before the very


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tribunal in which they shall be judged. The description, ones without self-control, calls attentionto those who are self-indulgent and do not apply discipline to their own impulses. As certain thatthe Great Harlot (symbolic of the collective whole of religious reprobates) is to be stricken withgrief to the degree and extent that she thrives and revels in excess (Rev 18:7), the future is bleakfor those who are intemperate. The description, savage ones, calls attention to those who are filledwith ruthless predatory regard for others; exhibiting merciless behavior which is marked by crueltyand brutality.

The description, ones hostile to virtue, calls attention to the ultimate meaning of Jesus’ words, themen loved the darkness rather than the Light, for their labor was harmful. For every (one)practicing the foul detests the Light, and is not coming towards the Light, in order that hislabor would not be reproved (‘gap‘san hoi anthrÇpoi mallon skotos h‘ to phÇs, ‘n gar pon‘raautÇn ta erga. Pas gar ho phaula prassÇn misei to phÇs, kai ouk erchetai pros to phÇs, hina m‘elegchth‘ ta erga autou - John 3:19-20). Such people display virtuous bombast to conceal theirdetestation for all that is innately good and intrinsically beneficial. The description, betrayers,calls attention to those who justify, ostensibly in the name of religious duty, the “airing of dirtylaundry” and the divulgence of matters held in confidence. The expression, falling-forward(propeteis), is translated literally from a compound of pro (“before, forward, ahead”) and the verb,piptÇ (“to fall”); conveying the idea of one who engages in thoughtless knee-jerk responses, result-ing in blunders (Acts 19:36). The description, ones being inflated, calls attention to those who arevainly puffed-up with unsubstantiated ideals and self-worth. These are the empty talkers andmind deluders, particularly the (ones) out of circumcision, of whom it is necessary to (putsomething) upon the mouth: The ones who overturn entire households, having instructed allwhich is not necessary, through favor of shameful gain (mataiologoi kai phrenapatoi, malistahoi ek , peritom‘s, hous dei epistomizein, hoitines holous oikous anatrepousi, didaskontes ha m‘ dei,aischrou kerdous charin - Titus 1:10-11).

The description, fond of pleasure rather than fond of Supreme Deity, calls attention to thosewhose preoccupation with one of the six forms of images completely negates any abiding concernfor the essence and nature of Jehovah (see Rev 9:20-21 commentary - page 164). Obsession withthe allurements and trappings of the cosmos is hallmark to those whose senses will not allow themto observe or hear beyond what they can see, feel and touch with the natural senses. Know you notfully that the fondness of the cosmos is hostility of the Supreme Deity? Accordingly he whowould resolve to be fond of the cosmos, is established a hostile (one) of the Supreme Deity(oidate hoti h‘ philia tou kosmou echthra tou Theou estin; Hos an oun boul‘th‘ philos einai toukosmou, echthros tou Theou kathistatai- Jas 4:4). According to the Paul in his letter to the believersin Rome; just as they approved not to hold the Supreme Deity in recognition, the SupremeDeity gave them aside into an unapproved intellect, to perform the (deeds) not appropriate(kathÇs ouk edokimasan ton Theon echein en epignÇses, paredÇken autous ho Theos eis adokimonnoun, poiein ta m‘ kath‘konta - Rom 1:28).

For an occasion will be when they will not hold-up of the instruction being of

sound health, but according to their own strong yearning they will accumulate

additional instructors to themselves, be-ing (ones) to scratch the hearing. And truly they will turn away the hearing from the truth; indeed they will be de-

flected upon the myths.


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Estai gar kairos hote t‘s hugiainous‘s didaskalias ouk anexontai, alla kata tas epithumias tas idias heautois episÇreusousi didaskalous, kn‘thomenoi t‘n ako‘n. Kai apo men t‘s al‘theias t‘n ako‘n

apostrepsousin, epi de tous muthous ektrap‘sontai.II Tim 4:3-4

The word, for , is translated from gar, which is a causative particle; introducing the reason or causefor the preceding statement. In the face of the circumstances he will presently describe, the ApostlePaul had enjoined his protégé, Timothy, Herald the expression, be standing upon opportunely,inopportunely; reprove, admonish, call by the side, in all patience and instruction (see II Tim3:1 commentary - page 150). With the words, an occasion will be, the Apostle refers to a lengthyseason (the Great Apostasy) which had not yet begun, from the standpoint of AD 67. The particularoccasion of which he is addressing, from the perspective of the present, has been occurring forover 1500 years and shall reach its ultimate expression in the very days immediately preceding thereturn of Jesus to the natural realm. The words, when they will not hold-up of the instructionbeing of sound health, convey the ultimate expression registered by the natural resistance of theflesh, both to teaching which bears upon the conscience and to doctrines which remove any groundfor human pride. The words, they will... hold-up (anexontai), are translated literally from the thirdperson plural future tense expression of the verb, anechÇ , a compound of ana (“up”, implyingrepetition) and echÇ (“to hold”); conveying the idea of toleration of that which is unpleasant orrepulsive (Matt 17:17, Acts 18:14, I Cor 4:12, Eph 4:2, Col 3:13, II Thes 1:4 & Heb 13:22). Thewords, being of sound health (hugiainous‘s), conveys the idea here of instruction consisting ofmatters which edify and lead to agonizing upon the persuasion being given by the side one timeto the consecrated ones (epagÇnizesthai t‘ hapax paradotheis‘ tois hagiois pistei. - Jude :3). Thenatural reaction, stemming from the fact that the inclination of the flesh (is) hostility into Sup-reme Deity ( phron‘ma t‘s sarkos echthra eis Theon - Rom 8:7), is neglect of truth just as it isin Jesus (kathÇs estin al‘theia en tÇ I‘sou - Eph 4:21), if not ridicule and contempt.

With the words, according to their own strong yearning they will accumulate additionalinstructors to themselves, Paul prophetically describes a proliferation of teachers to meet the vari-ous demands of the capricious apostates (see I Tim 4:1-2 commentary - next page). The words,strong yearning (epithumias), are translated from the compound of epi (“upon”) and thumos (“hard-breathing passion”). In contexts of desire for that which is forbidden, strong yearning conveys theideas of nurturing wicked impulse and of encouraging obsessive interest (Matt 5:28, Mark 4:19,Rom 7:7, 13:9 & I Cor 10:6). The term, to scratch the hearing, is an idiomatic expression, whichis not indicative of mere gratification of curiosity, but denoting verbal relief for anxiety. Concern-ing the Athenians and aliens having made themselves residents (epid‘mountes xenoi) who hadleisure for nothing other than to lay forth and to hear something fresher (ouden heteron eukairoun, ‘ legein ti kai akouein kainoteron - Acts 17:21), exhibiting an unusual degree of concernand urgency, had seized upon Paul, having laid forth, Are we enabled to know what this freshmatter is, in the interest of your instruction being spoken? For you bear inward some (thing)being alien into our hearing; accordingly we are resolved to know, what ever these (things)are determining to be (legontes, Dunametha gnÇnai, tis h‘ kain‘ haut‘ h‘ hupo sou laloumen‘didach‘ ; Xenizonta gar tina eisphereis eis tas akoas h‘mÇn, boulometha oun gnÇnai, ti an an theloitauta einai - Acts 17:19-20).

With the words, truly they will turn away the hearing from the trut h, Paul emphatically assuresTimothy of the absolute certainty that many who originally seem to embrace the truth will eventu-ally give audience instead to the proliferation of instructors whom they will accumulate... to


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themselves. They do so against the love of the truth of which they received not into their deliver-ance (see II Thes 2:9-10 commentary - page 64). The term, the truth , comprehends the warp andwoof of the Good Message, that all human beings are totally depraved (John 6:44 & 65), that theyare brought to repentance by a work of grace (Acts 5:31 & II Tim 2:25), that they are made toidentify with the death and resurrection of Jesus Christ through the gift of persuasion (Eph 2:8-9& II Thes 2:13-14) and that they receive assurance of their deliverance through the process ofsanctification (Acts 14:22 & Rom 8:16-17).

The words, indeed they will be deflected upon the myths, enlarging upon the fact that they willturn away the hearing from the truth, describe the manner by which reprobates will apostatize(they will be deflected) and the instrument by which they will apostatize (the myths). Paul thusgives a description of the origin of the great apostasy which had not yet begun. The words, theywill be deflected (ektrap‘sontai), are translated from the third person plural future tense expressionof the verb, ektrepÇ , which literally means “to turn out” and conveys the idea of being deviated bymeans of distraction (I Tim 1:6, 5:15, II Tim 4:4 & Heb 12:13). By the term, myths, Paul pointsto the instrument of distraction by which the apostates are to deviate. Unlike the myths of classicalGreek literature which are fabricated tales intended to convey truth, the use of the word in NewTestament Scripture always refers to fabrications of falsehood which masquerade as truth (I Tim1:4, Titus 1:14 & II Pet 1:16). In opposition to the truth contained in the Good Message, the mythsrun the gamut from the notions that man has a “free will”and that they are brought to repentanceby means of common sense to the notions that faith is an act which originates in themselves andthat they are kept in the Kingdom by means of their own actions.

Indeed the Spirit lays forth outspoken-ly, that “In later occasions some will stand-off of the persuasion, having

held (the mind) toward roving spirits and instructions of demons; expressing falsehood in hypocrisy, their own inner

perception being branded”.To de Pneuma rh‘tÇs legei, hoti en husterois

kairois apost‘sontai tines t‘s pisteÇs, prosechont-es pnuemasi planois kai didaskaliais daimoniÇn, en hupokrisei pseudologÇn, kekaut‘riasmenÇn

t‘n idian suneid‘sin,I Tim 4:1-2

The word, indeed, is translated from the particle, de, which introduces a contrast to the thoughtpreceding. The contrast may either be copulative (expressing elucidation or enhancement) or, ashere, adversative (expressing antithesis or opposition). As opposed to all the matters of decorumwhich were at hand (I Tim 3:14-15), the Apostle Paul thus introduces circumstances which willthreaten decorum in the imminent future. With the words, the Spirit lays forth, the Apostle as-sures Timothy that he is speaking prophetically, not about an eventuality which can be deducedthrough a natural process of logic, but about an unavoidable event (the great apostasy) which wasbeing disclosed by the Holy Spirit. The adverb, outspokenly (rh‘tÇs), conveys the idea of bothvehemence and specificity: The Spirit had given the prophecy, not only “insistently and under nouncertain terms”, but also “emphatically with preciseness”. With the words, in later occasionssome will stand-off of the persuasion, Paul speaks of an impending significant defection fromorthodoxy. The term, later occasions (husterois kairois), refers to the lengthy time during whichAntichrist and the apostasy shall flourish; from the fourth century through the present (see I Tim3:1 commentary - page 150).


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Paul thus begins to address, not an isolated event of the remote future, but a protracted occurrence(note the plural, occasions) which was immediately subsequent to that particular time (AD 65).The prophecy itself, some will stand-off of the persuasion, the same event described to thebelievers at Thessalonica (II Thes 2:3), addressed also by the Apostle Peter (II Pet 3:3), the ApostleJohn (I John 2:18) and the half-brother of Jesus (Jude :18), calls attention to an extraordinarydevelopment which will not be comprehensive of all who profess persuasion, but some. The words,will stand-off (apost‘sontai), are translated from the third person plural future tense of the verbaphist‘mi, a compound of apo (“away” or “off”) and hist‘mi (“to establish” or “cause to stand”),from which the word, apostasy (apostasia), is derived. The process of defection was (and contin-ues to be) gradual; the result of compromise with Judaism and Paganism (see II Thes 2:3 comment-ary - page 54).

The description, having held the mind toward roving spirits and instructions of demons, repre-sents a virtual elaboration upon the meaning of the words, according to their own strong yearn-ings they will accumulate additional instructors to themselves (see II Tim 4:3-4 commentary -page 156). Paul thus describes adherence of the apostates to human leaders and to diabolicaldoctrines which have strong appeal to the natural senses. The words, having held toward (pros-echontes), are translated literally from a conjugation of the verb, prosechÇ , a compound of pros(“towards”) and echÇ (“to hold”). With “the mind” being implied, the word does not mean a merepaying of heed, but conveys the meaning of both “applying the mind” and “paying carefulconsideration” (Matt 16:6, Luke 12:1, Acts 20:28, I Tim 4:13, Titus 1:14, Heb 7:13 & II Pet 1:19).The term, roving spirits (tantamount to demonic beings), is descriptive of human religious leaderswho promote doctrines and practices which originate in the genius of demons (see Rev 9:20-21commentary - page 165). These are the harmful men and imposters... ones causing to roam andbeing ones caused to roam (see II Tim 3:6 commentary, page 162). They are spurious delegates,guileful laborers, (ones) being transfigured into delegates of Christ. And not a wonder, forthe Accuser himself will be transfigured into a messenger of radiance. Accordingly (it is) notgreat if also his attendants will be transfiguring in the manner of attendants of righteousness,of whom the completion will be according to their labor (pseudapostoloi, ergatai dolioi meta-sch‘matizomenoi eis apostolous Christou. Kai ou thaumaston, autos gar ho Satanas metasch‘mat-izetai eis aggellon phÇtos. Ou mega oun ei kai hoi diakonoi autou metasch‘matizontai hÇs diakonoidikaiosun‘s, hÇn to telos estai kata ta erga autÇn - II Cor 11:13-15).

The term, instructions of demons, is descriptive simply of doctrines of demonic authorship. Suchauthoritative teachings are particularly potent and persuasive, since they do not originate in theimagination of man, but in the genius of Satan’s operatives. Whereas the instructions of manrepresent that which is not the wisdom being descended from above, but earthly, sensual,demon-like (Ouk estin haut‘ h‘ sophia anÇthen katerchomen‘ , all’ epigeios, psuchik‘ , daimon-iÇd‘s - Jas 3:15), such instructions are not intrinsically demonic; but merely demon-like. Thedescription, expressing falsehood in hypocrisy, conveys the fact that all the apostates themselves(having held the mind toward roving spirits and instructions of demons), promulgate their erron-eous ideas, not in ignorance, but in full knowledge that they are false. The word, hypocrisy (hupo-krisei), is translated from the compound of hupo (“under”) and krisis (“judgment”); frequentlyapplied to those in theatrical performances who wore masks and acted under an assumed charac-ter. Whereas hupokrit‘s (hypocrite) is defined agreeably as “one who pretends to be what he isnot”, hupokrisis (hypocrisy) is defined as “a practice of dissimulation and deception” (Matt 23:28,Mark 12:15, Luke 12:1, Gal 2:13 & I Pet 2:1). What is hardened in such people is not theirawareness of the falsehood, but their conscience.


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With the words, their own inner perception being branded, Paul characterizes the apos-tates asthose with sensibilities having been virtually cauterized; as being bereft of consciences. As whenflesh has been branded, it grows callous; when the conscience has been burned with the etchingof Antichrist (branded), it becomes desensitized. He thus speaks of those who bear the oppositeof love out of a clean heart and of a beneficial inner perception and of a non-hypocriticalpersuasion (agap‘ ek katharas kardias kai suneid‘seÇs agath‘s kai pisteÇs anupokritou - I Tim1:5). He would therefore inform Titus, Truly every (thing is) clean to the clean (ones). Indeedto the (ones) being contaminated and untrustworthy nothing (is) clean, but their intellect andinner perception (is) also contaminated. They profess to perceive Supreme Deity; indeed the(ones) contradict in deeds, being detestable (ones) and being unconvinced (ones) and repro-bates towards every beneficial deed (Panta men kathara tois katharois, tois de memiasmenois kaiapistois ouden katharon, alla memiantai autÇn kai ho nous kai h‘ suneid‘sis. Theon homologousineidenai, tois de ergois arnountai, bdeluktoi ontes kai apeitheis kai pros pan ergon agathon adokimoi -Titus 1:15-16). The branding of the inner perception thus answers to the etching of Antichrist(see Rev 13:16-17 commentary - page 62). The words, inner perception, are translated from sun-eid‘sin, a compound of sun (“together with”) and the verb, eidÇ (“to perceive”), which conveysthe meaning of “abiding consciousness” and “self-evident awareness”; the inner faculty of the soulwhich distinguishes right from wrong (Acts 23:1, Rom 2:15, I Cor 4:4, II Cor 1:12, I Tim 3:9, IITim 1:3, Titus 1:15, Heb 9:9, I Pet 2:19). Indeed, through that the Supreme Deity will dispatchactivity of fraudulence to them, into their persuasion by the falsification, in order that every onewould be decided, the ones not having been persuaded by the truth, but having delighted by theinjustice (see II Thes 2:11-12 commentary - page 68).

It was with a sense of urgency, that the Apostle John wrote, Children, it is a final hour, and justas you heard that the antichrist is coming, now also many antichrists have come to be. Fromwhich we know that it is a final hour (Paidia, eschat‘ hora esti, kai kathÇs ‘kousate hoti hoantichristos erchetai, kai nun antichristoi polloi gegonasin. Hothen ginÇskomen hoti eschat‘ horaestin - I John 2:18). According to the Evangelist Jude, in (the) final space of time there will bejeerers, being (ones) traveling of the irreverent (deeds) according to the strong yearnings ofthemselves. These are the (ones) having disjoined of themselves, natural (ones), not havingheld a spirit (en eschatÇ chronÇ esontai empaiktai, kata tas heautÇn epithumias poreuomenoi tÇnasebeiÇn. Houtoi eisin hoi apodiorhizontes heautous, psuchikoi, pneuma m‘ echontes - Jude :18-19).The word, jeerers (empaiktai), conveys the idea of those who deride and mock in the spirit ofsport; casting doubt while expressing contempt and ridicule.

The phrase, being ones traveling of the irreverent deeds according to the strong yearnings ofthemselves, conveys the meaning, “ones going about their business, driven by impertinent and dis-respectful impulses which are purely self-serving”. The words, having disjoined of themselves,indicate an initial affiliation with true believers and therefore bespeak the participation of thesereprobates in the great apostasy. Indeed, They went forth out of us, but they were not out of us.For if they were out of us, they would have ever abided with us, but in order that they wouldbe manifested, that all are not of us (Ex h‘mÇn ex‘lthon, all’ ouk ‘san ex h‘mÇn. Ei gar ‘san exh‘mÇn, memen‘keisan an meth’ h‘mÇn, all’ hina phanerÇthÇsin, hoti ouk eisi pantes h‘mÇn - IJohn 2:19). They are natural ones, not having held a spirit, in the sense that their behavior isgoverned by inherent depravity, having never experienced spiritual birth from above. Indeed anatural man receives not the (instruction) of the Spirit of the Supreme Deity, for it is sillinessto him, and he is not able to know, because it is spiritually scrutinized (Psuchikos de anthrÇposou dechetai ta tou Pneumatos tou Theos, mÇria gar autÇ esti, kai ou dunatai gnÇnai, hoti pneuma-tikÇs anakrinetai- I Cor 2:14).


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Having held a formation of well-reverence; indeed the ability of it being (ones) contra-

dicted; turn away also from these.Echontes morphÇsin eusebeias, t‘n de dunamin

aut‘s ‘rn‘menoi, kai toutous apotrepou.II Tim 3:5

With the injunction to reject them, the Apostle Paul elaborates here upon the hypocrisy of theapostates, in whom the eighteen traits are exhibited all at once (see II Tim 3:2-4 commentary - page144). With the words, having held a formation of well-reverence, the Apostle describes the rep-robates as ones who exhibit moralistic religiosity; who project an outward appearance of piety andreligious virtue. The word, well-reverence (eusebeian), is translated literally from a compound ofeu (“good, well”) and sebomai (“to revere”); conveying of the idea of a commendable exhibitionof unconditional love and profound fear (Acts 3:12, I Tim 2:2, 4:8, Titus 1:1, Heb 11:6). As certainthat love for Jehovah originates in Himself, not in a human being (Rom 5:5 & I John 4:19), genuinewell-reverence is a gift of His grace (II Pet 1:3).

The words, indeed the ability of it being ones contradicted, however, indicate that inwardimpurities are reflected in their asceticism (preceding verse). Supposing that they are made cleanby means of ritual (such as baptism), that their salvation is secured by means of “sacrament” (suchas the Lord’s Memorial), they minimize the reality of sin and practice a distortion and travesty ofthe process of sanctification. Supposing that they are delivered by means of eliminating “badhabits” which can be seen, such as tobacco or coffee, they externalize the reality of sin to benothing more than deeds and behaviors which are deemed unacceptable by society or their churchgroup, but have no abiding and intimate relationship with Jesus. While the true believer under-stands that it is necessary for us to enter into the Kingdom of the Supreme Deity throughmany oppressive pressures (dia pollÇn thlipseÇn dei h‘mas eiselthein eis t‘n basileian tou Theou -Acts 14:22) and thereby yearns to know Him, and the ability of His resurrection, and thepartnership of His sufferings, having been made conformable to His death (gnÇsai auton, kait‘n dunamin t‘s anastaseÇs autou, kai t‘n koinÇnian tÇn path‘matÇn autou, summorphoumenos tÇ

thanatÇ autou - Phil 3:10), the apostate is a stranger to severe trials and possesses no actual workof grace in the heart.

Concerning these same people, in the earlier epistle, Paul had furnished the example of two of theirdoctrines; preventing to marry, to be holding-away of foods, all which the Supreme Deity hadcreated into participation with gratitude by the trustworthy (ones) and (ones) recognizing thetruth (kÇluontÇn gamein, apechesthai brÇmatÇn, ha ho Theos ektisen eis metal‘psin meta eucharist-ias tois pistois kai epegnÇkosi t‘n al‘theian - I Tim 4:3 ). Exhibiting a spurious spiritualism, theybelieve that moral perfection consists in abstinence from exterior things and are not acquaintedwith rebirth as a regenerating force. To many who will implore with the explanation, Ruler, Ruler,had we not prophesied by your name, and threw out demons by your name, and hadperformed many abilities by your name? (Polloi erousi moi en ekein‘ t‘ h‘mera, Kurie, Kurie,ou tÇ sÇ onomati proeph‘teusamen, kai tÇ sÇ onomati daimonia exebalomen, kai tÇ sÇ onomatidunameis pollas epoi‘samen), Jesus will not disagree with the fact that they prophesied, threw outdemons and performed many abilities by means of His name, but will inform the religiousreprobates, I knew you on no occasion. Withdraw from me, the (ones) working the illegality(Oudepote egnÇn humas, apochÇreite ap’ emou, hoi ergazomenoi t‘n anomian - Matt 7:21-23).


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With the words, also of these turn away, tacit indication is given that many such religious repro-bates were already present. Indeed, even though the great apostasy had no yet begun, he maintain-ed, the secret of the illegality is activated even now (see II Thes 2:6-8 commentary - page 64). Thetrue believers are enjoined now as they were then, with one and a second placing in mind askaside a man of heresy, perceiving that the (one) such has been wrenched-out, and misses themark, being self-condemned (Hairetikon anthrÇpon meta mian kai deuteran nouthesian paraitou,eidÇs hoti exestraptai ho toioutos, kai hamartanei, Çn autokatakritos - Titus 3:10-12). The words,placing in mind (nouthesian), are translated literally from a derivation of the verb, noutheteÇ , con-veying the idea of reprimanding for sake of permanent mental reference (Acts 20:31, Rom 15:14,I Cor 4:13, Col 1:28, 3:16, I Thes 5:12, II Thes 3:15). Whereas the verb, noutheteÇ , is the actionitself of such admonition, the noun, nouthesian (a placing in mind), is the effect (I Cor 10:11, Eph6:4, Titus 3:10). The words, ask aside (paraitou), are translated literally from a conjugation of theverb, paraiteomai, a compound of para (“by the side” or “aside”) and aiteÇ (“to ask”); conveyingthe idea of withdrawing interest or requesting to be excused (Luke 14:8, I Tim 5:11, Heb 12:19).As they were commanded during the first century, believers are commanded now, share nottogether with the works, the fruitless (ones) of the darkness; indeed rather also admonish (m‘sugkoinÇneite tois ergois tois akarpois tou skotous, mallon de kai elegchete - Eph 5:11). Addressingall believers of every station of life and of all centuries, Paul wrote, Indeed I call you by the side,brothers, to closely regard the (ones) having made the disunions and the trap-sticks, aside ofthe instruction which you learned, and deviate from them. For the (ones) such are not slavesto our Supreme Authority Jesus Christ, but to the belly of themselves, and through the easyexpressions and pleasing expressions they would cheat-out the hearts of the harmless ones(ParakalÇ de humas, adelphoi, skopein tous tas dichostasias kai ta skandala, para t‘n didach‘n h‘nhumeis emathete, poiountas, kai ekklinate ap’ autÇn. Hoi gar toioutoi tÇ KuriÇ h‘mÇn I‘sou ChristÇou douleusin, alla t‘ heautÇn koilia, kai dia t‘s chr‘stologias kai eulogias exapatÇsi tas kardias tÇnakakÇn - Rom 16:17-18).

For out of these are the (ones) having sunk into the houses, and having captivated the little women being piled-up in sins, being

led in various strong yearnings,Ek toutÇn gar eisin hoi endunontes eis tas oikias, kai aichmalÇtizontes ta gunaikaria sesÇreumena

hamartiais, agomena epithumiais poikilais,II Tim 3:6

The word, for , is translated from gar, which is a causative particle; introducing the reason or causefor the preceding statement. True believers are to turn away apostates (preceding verse), since theirpresence will invariably bring mischief. With the words, out of these, the Apostle Paul refers tothe ones in possession of the eighteen distinguishing traits (see II Tim 3:2-4 commentary - page152), as harboring the culprits responsible for the disunions and the trap-sticks. The words, theones having sunk into the houses, bespeak the ease and stealth by which the most clever of thereprobates enter the households of those who are vulnerable and unsuspecting. Through surreptit-ious means of fawning and flattery under the pretense of religiosity, they wriggle-in like weasels:Indeed harmful men and imposters will beat forward upon the worse (harm), having causedto roam and being ones caused to roam (Pon‘roi de anthrÇpoi kai go‘tes prokopsousin epi tocheiron, planÇntes kai planÇmenoi - II Tim 3:13 ). With the words, having captivated the littlewomen, the Apostle presents a colorful example of the method by which these predators ensnareand the type of prey which they initially seek. The words, having captivated, convey the idea ofinducing by means of allurement and holding by means of fascination.


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The term, little women (gunaikaria), is translated from the diminutive expression of gunaika(female), connoting the idea of ladies who are immature and lack good judgment. As Satan hadturned his attention first to Eve, gaining her as a persuasive ally against Adam, religious charlatansfirst gain the admiration and loyalty of women who are intellectually weak. The phrase, beingpiled-up in sins, adds to the description, as those who are laden with sins, looking for deliveranceby some other means than repentance. The phrase, being led in various strong yearnings, con-cludes the description, as those who are unable to be ruled by their own intellects, but are easilymastered by their own passions; eager to answer the call of those who promise ease of conscience.The words, strong yearnings (epithumiais), are translated from the compound of epi (“upon”) andthumos (“hard-breathing passion”). In contexts of desire for that which is forbidden, as here, strongyearning conveys the ideas of nurturing wicked impulse and of encouraging obsessive interest(Matt 5:28, Mark 4:19, Rom 7:7, 13:9 & I Cor 10:6). Indeed hold (the mind) towards from thespurious prophets, the ones who are coming towards you in robes of sheep; indeed fromwithin they are pillaging wolves (Prosechete de apo tÇn pseudoproph‘tÇn, hoitines erchontai proshumas en endumasi probatÇn, esÇthen de eisi lukoi harpages - Matt 7:15).

on every occasion learning and on no occasion being able to come into recog-

nition of truth .pantote manthanonta kai m‘depote eis epignÇsin

al‘theias elthein dunamena.II Tim 3:7

This clause completes the sentence begun in the preceding verse and applies to both the predatoryones having sunk into dwellings and the little women whom they exploit. With the phrase, onevery occasion having learned, the Apostle Paul calls attention to both the studious nature andthe academic ruse of such people. As certain that Satan himself expertly quotes from Scripture,these possess an impressive command of the Law and the Prophets, but no work of grace in theheart. With the concluding phrase, on no occasion being able to come into recognition of truth ,the Apostle calls attention to the fact that they have never experienced an intimate relationship withJesus. He will not disagree with the fact that they prophesied, threw out demons and performedmany abilities by means of His name, but will inform the religious reprobates, I knew you on nooccasion. Withdraw from me, the (ones) working the illegality (Oudepote egnÇn humas, apo-chÇreite ap’ emou, hoi ergazomenoi t‘n anomian - Matt 7:23).

The word, recognition (epignÇsin - literally, “knowledge upon”), is not to be confused with theword, knowledge (gnÇsin). Whereas knowledge relates to the accumulation of facts and to theextent of intelligence, recognition relates to identification and to acknowledgment of that whichis known (Rom 10:2, 11:33, 12:8, Eph 1:17, 4:13, Phil 1:9, Col 1:9, 3:10, I Tim 2:4, II Tim 2:25,Titus 1:1, Heb 10:26, II Pet 2:20). The annals of experience are filled with those who have readthe Bible many times “from cover to cover” and are yet unregenerated. With such people in mind,Paul had begun this portion of the epistle, enjoining Timothy to be instructive, enduring ill intent,in gentleness training the ones being set thoroughly opposite, if ever the Supreme Deity wouldgive to them repentance into recognition of truth (see verse 1 commentary - page 150).

Indeed of which mode Jannes and Jambres stood against Moses, in this way these also

stand against the truth, being men ofwithered-down intellect, reprobates con-

cerning the persuasion.


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Hon tropon de Iann‘s kai Iambr‘s antest‘san MÇsei, houtÇ kai houtoi anthistantai t‘ al‘theia, anthrÇpoi katephtharmenoi ton noun, adokimoi peri t‘n pistin.

II Tim 3:8

Speaking strictly of the ones having sunk into the houses, the harmful men and imposters whowill beat forward upon the worse harm, having caused to roam and being ones caused to roam(see verse 6 commentary - page 162), the Apostle Paul here calls attention to the particular method-ology employed by them. With the words, of which mode, the Apostle introduces the manner bywhich the pseudo prophets operate with cunning, ...coming towards you in robes of sheep;indeed from within they are pillaging wolves (pseudoproph‘tÇn... erchontai pros humas enendumasi probatÇn, esÇthen de eisi lukoi harpages - Matt 7:15). Pointing to the manner by whichJannes and Jambres stood against Moses, Paul calls attention to the Egyptian magicians ofPharaoh’s court who resisted Moses with inferior imitations (Ex 7:11 & 9:11). Although they arenot identified in the books of Moses, their names appear in the Targum of Jonathan. With thewords, in this way these also stand against the truth, Paul asserts that the harmful men andimposters employ persuasive imitation as the means by which they deceive. Many in the presentday claim to have a Pentecostal experience, yet the loud noise which came to be unexpectedlyout of the sky very much in the manner of a violent breath (egeneto aphnÇ ek tou ouranou‘chos hÇsper pno‘s biaias) is conspicuously absent from all their meetings and tongues in themanner of fire to be partitioned throughout have never been seen to have sat upon each (autoisdiamerizomenai glÇssai hÇsei puros, ekathise te eph’ hena hekaston autÇn - Acts 2:1-3).

Like Jannes and Jambres, the religious reprobates being described by Paul will give great signsand wonders so too, if capable, to cause also the select ones to roam (see Matt 24:24 commentary- page 23). They manage to deceive only those whose hearts are against the love of the truth ofwhich they received not into their deliverance (see II Thes 2:9-10 commentary - page 67). Thewords, antest‘san (stood against) and anthistantai (stand against), are both translated from con-jugations of the verb, anthist‘mi, a compound of anti (“against, instead of”) and hist‘mi (“to causeto stand, to establish”); which together convey the idea of steadfastly displaying vigorous opposi-tion and resolutely garnering active resistance (Matt 5:39, Luke 21:15, Acts 6:10, 13:8, Rom 9:19,13:2, Gal 2:11, Eph 6:13, II Tim 4:15, Jas 4:7 & I Pet 5:9). The words, being men of withered-down intellect, are descriptive of the reason for the lack of compunction in such men who woulddare to oppose Jehovah. The words, being... withered-down (katephtharmenoi), are translatedfrom a conjugation of the verb, kataphtheirÇ , a compound of kata (“down” - a verb intensifier)and phtheirÇ (“to wither”), which conveys the idea of decline or decay due to desiccation (II Pet2:12). With their own inner perception having been branded (see I Tim 4:1-2 commentary - page157), it follows that they would be men of withered-down intellect.

The symbol, the occasion... to thoroughly wither the (ones) having thoroughly witheredthe land (ho kairos... diaphtheirai tous diaphtheirontes t‘n g‘n - Rev 11:18), is representative ofthe due season and set time for the full spectrum of Jehovah’s justice to bear upon the reprobates,as being the circumstance for particular judgment to be focused upon those among them whoseactiv-ities have particularly served to hasten the justice. The symbol, thoroughly wither(diaphtheirai), is itself representative of a process of spiritual desiccation, rendering a conditioneasily ignited by the smallest spark of Jehovah’s indignation (Rev 14:15). Those who serve torender the natural realm (the land) as spiritually dry and sapless, without spiritual vitality andfreshness, will themselves become drier and more sapless than the environment they assist inproducing. They are first to taste the full spectrum of Jehovah’s justice and are susceptible to themost intense of fiery punishment (Rev 19:19).


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The words, reprobates concerning the persuasion, carry the meaning of “being ones who areunacceptable and rejected with regard to the established body of truth”. The word, reprobates, istranslated from adokimoi, which literally means “unapproved ones”. They profess to perceiveSupreme Deity; indeed the (ones) contradict in deeds, being detestable (ones) and being un-convinced (ones) and reprobates towards every beneficial deed (Theon homologousin eidenai,tois de ergois arnountai, bdeluktoi ontes kai apeitheis kai pros pan ergon agathon adokimoi - Titus1:16). The term, the persuasion (t‘s pisteÇs), carries the idea of “compendium of religious truth”,used here in the same sense as Jude, when he wrote, I held compulsion to write to you, callingby the side to be agonizing upon the persuasion being given by the side one time to the con-secrated ones (anagk‘n eschon grapsai humin, parakalÇn epagÇnizesthai t‘ hapax paradotheis‘tois hagiois pistei - Jude :3); the truth which had been systematized in the Good Message of grace(Gal 1:6-9). Indeed, the Supreme Deity will dispatch activity of fraudulence to them, into theirpersuasion by the falsification, in order that every one would be decided, the ones not havingbeen persuaded by the truth, but having delighted by the injustice (see II Thes 2:11-12 com-mentary - page 66).

But they will not beat forward upon more, for their mindlessness will be wholly evident to all, in the manner that also the (mindless-

ness) of those came to be.All’ ou prokopsousin epi pleion, h‘ gar anoia autÇn

ekd‘los estai pasin, hÇs kai h‘ ekeinÇn egeneto.II Tim 3:9

The word, but, is translated from all, an adversative particle, which does not simply introduce adegree of contrast (such as the particle, de), but denotes a case which is fully contrary to thethought preceding. In complete opposition to the ability to exert greater deception through imita-tion and counterfeiting masquerade, the Apostle Paul maintains, they will not beat forward uponmore. The words, they will... beat forward (prokopsousin), are translated literally from the thirdperson plural future tense expression of the verb, prokoptÇ , which conveys the idea of advancingthrough opposition (Luke 2:52, Rom 13:12, Gal 1:14, II Tim 2:16, 3:13). Despite the fact thatharmful men and imposters will beat forward upon the aggravated harm, causing to roam andbeing ones caused to roam, Jehovah will not allow for them to persuade beyond those (both maleand female) who are characterized as little women in sins being piled-up, being led in variousstrong yearnings (see verse 6 commentary - page 162). With the words, for their mindlessnesswill be wholly evident to all, the Apostle furnishes the reason which will ultimately be broughtabout by Jehovah, for the failure of the pseudo prophets to gain a greater audience. The word,mindlessness, is translated from anoia, which can also be translated as “stupidity” or “lack ofintellect”.

On the very account of having known the Supreme Deity, they glorified not Sup-reme Deityin that manner or expressed gratitude, but they were rendered foolish in their reckonings,and their unintelligent heart was obscured. Asserting to be wise ones they were becomingsilly (Dioti gnontes ton Theon, ouch hÇs Theon edoxasan ‘ eucharist‘san, all’ emataiÇth‘san entois dialogismois autÇn, kai eskotisth‘ h‘ asunetos autÇn kardia. Phaskontes einai sophoiemÇranth‘san - Rom 1:21-22). The word, thorough reckonings (dialogismois), is translated fromthe verb, dialogizomai, a compound of dia (“through”) and logizomai (“to reckon” or “to uselogic”), carrying the idea of musing, reasoning and internal deliberation (Matt 16:7, 25:25, Mark2:6, 8:16, Luke 12:17, 20:14 & John 11:50). With the words, in the manner that also the mind-lessness of those came to be, Paul calls attention to the similar consequence of the mindlessnessof the Egyptian magicians. Against their attempt to send boils, boils came upon themselves (Ex8:18), and against their attempt to send lice, lice came upon themselves (Ex 9:11). As the magic-ians were ultimately impotent to prevent the departure of the ancient Israelites from Egypt, theseshall be impotent to prevent the departure of all the chosen from Babylon the Great (Rev 18:4).


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The Six Forms of Spiritual Images

And the (ones) remaining of the men, the (ones) who were not killed-off in

these strokes, had not repented out of the deeds of their hands, in order that

they would not pay homage to the demonic beings, and the gold and the

silver and the copper and the stone and the wooden images; all which are able

neither to look nor to hear, nor to tread around.

Kai hoi loipoi tÇn anthrÇpÇn, hoi ouk apektan-th‘san en tais plegais tautais, ou meteno‘san ek tÇn ergÇn tÇn cheirÇn autÇn, hina m‘ proskun‘s-Çsi ta daimonia, kai eidÇla ta chrusa kai ta argura kai ta chalka kai ta lithina kai ta xulina, ha oute

blepein dunatai, oute akouein, oute peripatein.Rev 9:20

The symbol, the ones remaining of the men, is representative of the reprobates who are per-manently maimed and scarred (both physically and psychologically) from the onslaught of the vastdemonic cavalry force, who survived a siege of intense religiosity which resulted in the deaths ofover two billion people. Being forsaken of Jehovah (Rom 1:24-32 & II Thes 2:10-12) and refusingto acknowledge that the devastating attack was an expression of condemnation and punishment,they naturally become entrenched in the sins that warranted and justified the invasion. The symbol,the ones who were not killed-off in these strokes, not only serves as an emphatic qualifier of thepreceding symbol, but is also representative of the fact that the survival of the two-thirds remainingis not calculated to be a mercy, but is designed to be a curse. The third of humanity who were...killed-off , severed from the natural realm, are spared the final battle and the horrors that remain.The symbol, in these strokes, is representative of the debilitating blows (plegais) already deliver-ed by the demonic cavalry force.

The symbol, had not repented out of the deeds of their hands, is representative of failure toreconsider and to modify the occupations and activities for which they are responsible. Withobstinate and belligerent hearts, many of them nurturing a “victim mentality” and many of themcursing and blaming Jehovah for their misery, the two-thirds of reprobate humanity who are notkilled by these strokes shall remain resolute and implacable, with regard to their behavior and tothe occupations of their own doing. The words, had... repented (meteno‘san), are translated fromthe third person plural past aorist indicative action tense of the verb, metanoeÇ , a compound ofmeta (indicating transfer of place or condition) and noeÇ (“to exercise the mind”); conveying theidea of reconsideration and change of perception induced by compunction (Matt 12:41, Luke16:30, II Cor 12:21, Rev 16:9). Although every human being is held responsible to heed the callof repentance, they are naturally powerless to stoke the necessary remorse. Repentance is thereforea supernatural gift bestowed exclusively upon the chosen (John 3:3-8, Acts 5:31, Rom 2:4, II Tim2:25). The word, deeds, is translated from ergÇn, which not only means “laborings” and “toilings”,but also conveys the idea of “activities” and “obsessions”. The symbol, of their hands, isrepresentative of that which is within their own power and also conveys the meaning of authorshipand responsibility, comprehending activities and obsessions to which the reprobates willfullyentered and participated and for which the reprobates are fully accountable. The tenacity andindustry with which they cling to their occupations and activities is classified by the Holy Spiritas nothing less than image worship. They must repent out of the deeds of their hands, in orderthat they would not pay homage to the six forms of spiritual images listed.


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The symbol, in order that they would not pay homage, is representative of avoidance of fearfuldisplays of gratitude and affection for the six forms of spiritual images, being based upon reconsid-eration of ungodly obsessions and activities. In other words, the reprobates fail to express the fruitof repentance which would be seen in abandoning the six forms of image worship. Beginning withthe symbol, demonic beings, the six listed are not intended to suggest that unregenerate mankindwill revert to the primitive expressions of pagan superstition that such symbols immediately bringto mind, but that reprobate human beings will remain firmly attached to lifestyles and affectionsthat render them to be essentially identical in overall condition to the demon worshipers and idolat-ers of ancient times. The worship and allegiances of reprobates have merely deepened and grownto be more sophisticated, from simple and conscious committal to an elaborate and complex sub-conscious entrenchment. The most ardent worshipers of demons, in fact, are those who refuse tobelieve in the existence of demons.

The greatest practitioners of idolatry (image worship) are those who have been most successfulin removing the idea of the existence of God from their minds and filling the resultant vacuum withpast-times of amusements and preoccupations of pleasure. The worst practitioners of idolatry arethose who use the Holy Scriptures to replace the living Supreme Deity in their minds with aproduct of the imagination. Demon worshipers range from those who do not believe in spiritualbeings to those who pay homage to one of the many false christs produced by demons; those whoare seduced by a different Jesus (allon I‘soun) and caused to roam from the truth by anothergood message (euaggelion heteron - II Cor 11:4). Image worshipers range from those who findsolace and security in material possessions to those who escape reality by immersing themselvesin amusements and pleasures. The associated solace, security and escape from reality are asdelusional and illusory as they are purely imaginary. All material possessions, amusements andpleasures are themselves products which are wrought, in the name of creativity, by the imagination.The imagination, whence all images are crafted, is the seat of all idolatry.

Demonic BeingsThe symbol, to the demonic beings, is representative of homage paid to human religious leaders whopromote doctrines and practices which originate in the genius of demons. Although Judas Iscariot wasperfectly human, he was characterized as a traducer (diabolos - John 6:70). When Jesus informed the

religious elite of Jerusalem, You are out of the Traducer (your) father, and you determine to do thestrong yearnings of your father (Humeis ek patros tou diabolou este, kai tas epithumias tou patros

humÇn thelete poiein - John 8:44), He thus rendered them as little more than demonic beings who aredoing the bidding of Satan. The words, strong yearnings (epithumias) are translated from the compoundof epi (“upon”) and thumos (“hard-breathing passion”). In contexts of desire for that which is forbidden, as

here, strong yearning conveys not only the idea of insatiable craving, but also the ideas of nur-turingwicked impulse and of encouraging obsessive interest (Matt 5:28, Mark 4:19, Luke 22:15, Rom 1:24,13:9, I Tim 6:9, I Cor 10:6, II Pet 2:10, Rev 18:14). The symbol, pay homage to the demonic beings,does not refer to the worship of actual demons, but is representative of both holding in high esteem and

being in subjection to those who promote the religiosity of demonic origin.

GoldThe symbol, to... the gold, is not only representative of homage paid to false concepts of the Sup-reme

Deity which are endorsed by governments and acclaimed by the masses (Dan 3:5-18), but also of homagepaid to erroneous mental images of Him which are overlain and imagined to be credible with the truthcontained in the Holy Scriptures. The symbol, gold, is itself representative of attributes and aspectsrelating to Jehovah (3:18). To use gold in the fashioning of a product of the imagination, in order to

enhance the credibility of the image, is to commit idolatry. In the context of a true comprehension of theSupreme Deity, in opposition to false concepts of Him, the Apostle John had previously advised believers,

Infants, watch your-selves from (falsification) of the images (Teknia, phulaxate heautous apo tÇneidÇlÇn - I John 5:21). The symbol, pay homage to... the gold, does not refer to worship of statues andfigures which are fashioned by the precious metal, but is representative of holding in highest esteem andof being in subjection to the false concepts of the Supreme Deity which are adorned with the truth of the

Holy Scriptures.


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SilverThe symbol, to... the silver, is representative of erroneous images of the Supreme Deity which are

fashioned by delusions of having been refined (Zech 13:9), of the misapplication of the teachings of Jesus’imputed righteousness. This is the image to which homage is paid by those who seize upon the concept ofgrace as a licence to sin. The symbol, pay homage to... the silver, is representative of holding in highestesteem and of being in subjection to false concepts of Jehovah which are fashioned with the delusion of

obedience and with the presumption of a cleared conscience.

CopperThe symbol, to... the copper, is representative of erroneous images of the Supreme Deity which are

fashioned by religious exercise and service. Many of the furnishings and utensils of the Judæan Templewere made of copper (mistranslated as “brass”), which is symbolic of Jehovah’s use of human beings in

the revelation of Himself (Rev 1:15). The symbol, pay homage to... copper, is therefore representative ofholding in highest esteem and of being in subjection to false concepts of Jehovah which are based on

imagined meritorious service.

StoneThe symbol, to... the stone, is representative of connection and identification with the foundation upon

which the spiritual Kingdom is being constructed (I Pet 2:5). The symbol, pay homage to... the stone, istherefore representative of holding in highest esteem and of being in subjection to false concepts of

Jehovah which are wrought by delusions of acceptance by Him as the result of association and intimacywith His people. This is the image to which homage is paid by those who imagine salvation by virtue of

being a member of a body of believers and “going through all the motions”. The symbol, to... the woodenimages, is representative of truth which is mixed with the cultures of the world (Isa 45:20).

WoodThe symbol, pay homage to... the wooden images, is therefore representative of holding in highestesteem and of being in subjection to false concepts of the Supreme Deity which are constructed of

mixtures of truth with any one of a number of cultures. This is the image to which homage is paid by suchpeople as racists. These six forms of image worship compose the principal items of spiritual cargo being

trafficked among the reprobates of all ages (Rev 18:12).

Ability to avoid the guilt of paying homage to the demonic beings and any of the five associatedimages is dependent upon repenting... out of the deeds of the hands. If it were possible for repro-bates to reconsider their ungodly activities and obsessive pursuits of pleasure, they would not beholding in highest esteem and would not be in subjection either to those who promote religiosityof demonic origin, to false concepts of Jehovah which are adorned with the truth of the Holy Scrip-ture, to false concepts of Jehovah which are fashioned with the delusion of obedience and thepresumption of a cleared conscience, to false concepts of Jehovah which are based on imaginedmeritorious service, to false concepts of Jehovah which are wrought by delusions of acceptanceby Him as the result of affiliation with His people or to false concepts of Jehovah which are con-structed of mixtures, with truth and any one of a number of cultures in the world. The manner ofliving is inexorably linked with the subjection to false teachers and associated with image worship.The symbol, which are able neither to look nor to hear, nor to tread around, is representativeof the various false concepts of Jehovah (the various forms of images) possessing neither thecapacity to gaze upon the world, the ability to give audience and consider anything said nor thepower to be anywhere, but in the mind. The symbol serves as an epithet and commentary of imageworship in all its various manifestations. Whether a person turns to his possessions or to pleasuresfor supposed protection and consolation, the symbol underscores the truth that no possession orpleasure, no treasure or amusement, is able to see their tears, hear their cries or go about and solvetheir problems. All possessions and pleasures are therefore shown here to be worthless andimpotent to grant anything of substantial and lasting value; to be virtual mirages into which intelli-gence and intellectual prowess is transformed into an imbecilic and infantile mentality of slavishobedience. The assault of the demonic cavalry force therefore does not bring nearly as muchmisery upon the third of reprobates who are killed-off, as upon the two-thirds who survive.


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Failing to understand the purpose and true nature of the assault, they are shown to become evenmore fastened to their tenacious hold upon what is symbolized here by demon worship and imagewor-ship. Learn not according to the ways of the races, and be not frightened from (behavior)of the signs of the sky, since they are frightened of them; (falling) to their faces. Because thecustoms of the nations (are) futile; timber is having been cut-out of the forest, work of acraftsman, and molten images (are also fashioned), being beautified by silver and gold; theysolidify them by hammers and spikes. They will place them, and they will not be stirred.They will be carried being lifted, since they will be stepping not (on their own). You shouldnot be frightened of them, since, no, they will not do evil, and a beneficial (thing) is not inthem (kata tas hodous tÇn ethnÇn m‘ manthanete, kai apo tÇn s‘meiÇn tou ouranou m‘ phobeisthe,hoti phobountai auta, tois prosÇpois autÇn. Hoti ta nomima tÇn ethnÇn mataia, xulon esti ek toudrumou ekkekommenon, ergon tektonos, kai chÇneuma, arguriÇ kai chrusiÇ kekaliÇpismena, ensphurais kai h‘lois estereÇsan auta. Th‘sousin auta, kai ou kin‘th‘sontai. Airomena arth‘sontai,hoti ouk epib‘sontai, m‘ phob‘th‘te auta, hoti ou m‘ kakopoi‘sÇsi, kai agathon ouk estin en autois -Jer 10:2-5 LXX). The word, races (from ethnesin), conveys the idea of ethnicity outside of thenation of Israel (Matt 4:15, Rom 2:14). After the ascension of Jesus, however, the word becamerepresentative of those who are outside of the spiritual Kingdom (Matt 24:9, Luke 12:30, I Pet 2:9).

And they had not repented out of their murdering, nor out of their poisoning,

nor out of their harlotry, nor out of their stealing.

Kai ou meteno‘san ek tÇn phonÇn autÇn, oute ek tÇn pharmakeiÇn autÇn, oute ek tÇn porneias

autÇn, oute ek tÇn klemmatÇn autÇn.Rev 9:21

In addition to the continued image worship resulting from their persistent activities of hedonism,the Apostle John reports here that the reprobates remaining from the massive demonic assault willnot repent from any of the practices which naturally arise from image worship. The symbol, theyhad not repented out of their murdering, is representative of failure of the reprobates to recon-sider and to modify activities of character assassination (Matt 5:21-22). In an environment of ambi-tion and envy, unregenerate people are immersed in past-times and pursuits of espionage, innuendoand intrigue. The symbol, they had not repented... out of their poisoning, is representative offailure of the reprobates to reconsider and to modify activities of contamination upon the mindsand emotions of fellow human beings. Such contamination consists of ideas for remedies and solu-tions which originate in falsehood and culminate in harm. The symbol, they had not repented...out of their harlotry , is representative of the failure of the reprobates to reconsider and to modifyactivities that detract from the truth and undermine spiritual worship (Rev 14:8). Shifting from oneform of image worship to another, unregenerate people exhibit an insatiable lust for the gratifica-tion of their sense of religiosity. The symbol, they had not repented... out of their stealing, isrepre-sentative of the failure of reprobates to reconsider and to modify activities of larceny andavarice which feature not only extortion and burglary, but also plagiarism and misrepresentation.

The fact that four symbols of sin are mentioned here as the natural adjunct to hedonism and result-ant image worship portrays the motivating influences which govern and control behavior withinsocieties that are ravaged by the demonic cavalry force. The reprobates fail to think differently (torepent); to reconsider the manner in which they live. They justify character assassination, asnecessary for survival; they vindicate mental and emotional poisoning, as necessary to cope withdaily stress; they excuse the fascination and dabbling with varieties of religious thought and philo-sophies, as natural and healthy and they extenuate dishonesty and love of money, as an acceptableand expected means of making a living; all in the name of pleasure and amusement. Despite thesixth trumpet judgment and second woe, the motivating influences that govern and control behavioramong reprobates worldwide is shown here to remain unabated and awaiting the Battle of Arma-geddon and final woe.


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The Eight Types of Religious ReprobatesIndeed timid (ones) and untrustworthy

(ones) and (ones) being detested and murderers and prostitutes and poison-ers and image ministers, and to all the falsifiers: Their share in the Pond, the (one) being ignited in fire and sulphur;

that which is the second death.Deilois de kai apistois kai ebdelugmenois kai

phoneusi kai pornois kai pharmakeusi kai eidÇl-olatrais, kai pasi tois pseudesi, to meros autÇn

en t‘ limn‘ t‘ kaiomen‘ puri kai theiÇ , ho esti deuteros thanatos.

Rev 21:8

The word, indeed, translated from the particle, de, introduces a contrast to the thought preceding.The contrast may either be copulative (expressing elucidation or enhancement) or, as here, advers-ative (expressing antithesis or opposition). Specific expressions which are trustworthy and truth-ful , commanded by Jesus for the Apostle John to record (begun in verse 5) are here concluded withan adversative contrast of the ones who are conquering and inheriting the Kingdom against thosefor whom no provision has been made. Since the catalogue is intended neither to supercede nor tosupplement other lists in the New Testament Scriptures, each containing some of the same typesof offenders (I Cor 6:9, Gal 5:19, Eph 5:5, I Tim 1:9 & Heb 12:40), there is a deeper meaning tobe sought for these eight, as individual symbols. There is not only reason to be sought for such acatalogue of ignoble characters at this particular juncture in the vision, but also reason for the factthat there are eight symbols to be considered. Bear in mind that, at this point in the vision, thenatural universe has been annihilated and all the reprobates have already been consigned to theirshare in the Pond, the one being ignited in fire and sulphur (Rev 20:15).

In contrast, the fulfilled Kingdom has been portrayed as both the woman of the Pet Lamb andFresh Jerusalem (verse 2). Jesus Himself describes each of those who compose His woman, whocompose Fresh Jerusalem, as conquering heirs to every thing (preceding verse). In contrast tothem and their equitable qualities, here He describes those to whom a fresh nature is not given;those from whom His grace is withheld. The study in contrasts is calculated to deepen the chosen’sappreciation and gratitude for the grace that saved them, inasmuch as their remaining corruptionin the natural realm corresponds squarely to the wickedness of religious moralists who have nointerest in His grace (Eph 2:1-5). Since the number, eight, is symbolic of “new beginnings”, it isappropriate that the eight types of religious offenders are symbolically given at this juncture in thevision; where the chosen and the reprobates each commence with separate and opposite newbeginnings. Notice, that this list of eight is restricted to religious reprobates, proving that no sinon Earth (with the sole exception of vilifying the Spirit) is more dishonoring and pro-voking to aholy and jealous God than religious evil (Rev 11:2).

Speaking strictly about religious reprobates, Jesus had informed many Judæans during the Sermonon the Mount, Not every (one) laying forth to me, Ruler, Ruler, will enter into the Kingdomof the Heavens, but the (one) doing the determination of my Father the (One) in Heaven.Many will utter to me in that day, Ruler, Ruler, had we not prophesied by your name, andthrew out demons by your name, and had performed many abilities by your name? And atthat time I will confess to them that “I knew you on no occasion. Withdraw from me, the(ones) working the illegality” (Ou pas ho legÇn moi, Kurie, Kurie, eiseleusetai eis t‘n basileian tÇnouranÇn, all’ ho poiÇn to thel‘ma tou patros mou tou en ouranois. Polloi erousi moi en ekein‘ t‘h‘mera, Kurie, Kurie, ou tÇ sÇ onomati proeph‘teusamen, kai tÇ sÇ onomati daimonia exebalomen,


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kai tÇ sÇ onomati dunameis pollas epoi‘samen; Kai tote homolog‘sÇ autois, hoti Oudepote egnÇnhumas, apochÇreite ap’ emou, hoi ergazomenoi t‘n anomian - Matt 7:21-23). Those working theillegality, with whom Jesus had never effected an affectionate relationship of intimacy, are com-prised of these eight types of religious reprobates.

Timid OnesThe symbol, timid ones (deilois), is representative of those possessed of a persistent and irremed-iable lack of courageous discipline and bold determination (cowardice). The only other instancesin New Testament Scripture where variations of the word, deilois, appear are the occasion in whichJesus calmed the storm at sea, the occasion of the final discourse on the night of Jesus’ betrayaland in the Apostle Paul’s second letter to Timothy. Calling the disciples by the name of “punytrusters” (oligopistoi), Jesus scolded them with the sarcastic question, Why are you timid ones?(Ti deilois este - Matt 8:26 & Mark 4:40 ) A lack of courage and determination had eroded theApostles’ confidence and trust in Him as God and Deliverer. After the last supper, Jesus consoledthe eleven Apostles, with the words, Let not your heart be agitated; indeed let it not be timid(M‘ tarassesthÇ humÇn h‘ kardia. M‘de deiliatÇ - John 14:27). Confusion and disillusionmenthad brought them into a state of distrust and doubt. Advising Timothy that Jehovah has given truebelievers the spirit of ability and love and a sound mind (dunameÇs kai agap‘s kai sÇphron-ismou), the Apostle Paul assured him, the Supreme Deity gave not to us a spirit of timidity (Ougar edÇken h‘min ho Theos pneuma deilias - II Tim 1:7 ). Stemming any tendency toward trepida-tion and uncertainty, knowing the revulsion of Jehovah at hesitation and vacillation (Jas 1:6-8),Paul thus spoke of courageous discipline and bold determination as the radiant product of a perfect-ed work of grace in the heart.

Untrustworthy OnesBy the term, untrustworthy ones (apistois), a description is given of those who possess religiousbelief in vain; infidels from whom the gift of persuasion is deliberately withheld (Mark 9:19, John20:27, I Cor 6:6, 7:12, 10:27, 14:22, II Cor 4:4, 6:14, I Tim 5:8, Titus 1:15 & Rev 21:8). As a sym-bol, the term cannot be representative of the... unbelieving (KJV), of irreligious infidels, since eachof the eight types of reprobates listed feature various forms of unbelief; but is representative offalse believers, the unregenerated professors of religion whose intellects and consciences are notin accord with their profession; whose hearts and minds are devoid of soundness in the body oftruth systematized by Jesus in the Good Message of grace and are bereft of the faith bestowed byJesus upon the chosen (Rev17:14). Emphatically explaining to Titus the fact that all things areintrinsically clean to those who are clean (John 13:10-11 & John 15:3), the Apostle Paul wrote, tothe (ones) being contaminated and untrustworthy nothing (is) clean, but their intellect andinner perception (is) also contaminated (tois de memiasmenois kai apistois ouden katharon, allamemiantai autÇn kai ho nous kai h‘ suneid‘sis - Titus 1:15). These are godless moralists, des-cribed by the Apostle as being insubordinate (ones), empty talkers and mind deluders (anu-potaktoi, mataiologoi kai phrenapatoi - Titus 1:10).

Ones Being DetestedThe symbol, ones being detested (ebdelugmenois), is representative of those who persuasivelymasquerade as being holy, but whose pretentious displays of religiosity only serve to desecrate;defiling everyone and everything by what they think, do and say (Luke 16:15). Concerning suchpeople, the Apostle Paul wrote, They profess to perceive Supreme Deity; indeed the (ones) con-tradict in deeds, being detestable (ones) and being unconvinced (ones) and reprobates to-wards every beneficial deed (Theon homologousin eidenai, tois de ergois arnountai, bdeluktoi onteskai apeitheis kai pros pan ergon agathon adokimoi - Titus 1:16). Describing them as having helda formation of well-reverence; indeed the ability of it being (ones) contradicted (echontesmorphÇsin eusebeias, t‘n de dunamin aut‘s ‘rn‘menoi, kai toutous apotrepou - II Tim 3:5 ), Paul


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informed Timothy that they are on every occasion learning and on no occasion being able tocome into recognition of truth (pantote manthanonta kai m‘depote eis epignÇsin al‘theias eltheindunamena - II Tim 3:17 ), insisting that they are men of thoroughly withered intellect, repro-bates concerning the persuasion (anthrÇpoi katephtharmenoi ton noun, adokimoi peri t‘n pistin -II Tim 3:8 . These are godless delusionists, harmful men and imposters will beat forward uponthe worse (harm), having caused to roam and being ones caused to roam (Pon‘roi de anthrÇpoikai go‘tes prokopsousin epi to cheiron, planÇntes kai planÇmenoi - II Tim 3:13 ).

MurderersThe symbol, murderers (phoneusi), is not primarily representative here of those who violate thesanctity of life, but of religious reprobates who detest the brothers of actual faith (I John 3:14-15& Matt 5:21-22), who repeatedly engage in the wickedness of undermining the well-being ofanother and in the nefarious activity of character assassination (see 9:21 commentary - page 164).

Prostitutes The symbol, prostitutes (pornois), is representative here of deeper meaning than either those whoengage in illicit sexual pleasure or those who continuously fantasize such physical gratification:It is representative of acquiescence to any distraction from obedient service to Jehovah, the indulg-ence in harlotry (Rev 17:2); a way of life which serves to renounce the process of sanctification(Heb 12:14-16). Spiritual prostitutes are those religious reprobates who, after being exposed to thetruth, roam wantonly away from it for the sake of sampling myriad other belief systems (Rev 2:14).Of such people, the Apostle Paul wrote, For an occasion will be when they will not hold-up ofthe instruction being of sound health, but according to their own strong yearning they willaccumulate additional instructors to themselves, being (ones) to scratch the hearing. Andtruly they will turn away the hearing from the trut h; indeed they will be deflected upon themyths (Estai gar kairos hote t‘s hugiainous‘s didaskalias ouk anexontai, alla kata tas epithumiastas idias heautois episÇreusousi didaskalous, kn‘thomenoi t‘n ako‘n. Kai apo men t‘s al‘theias t‘nako‘n apostrepsousin, epi de tous muthous ektrap‘sontai - II Tim 4:3-4 ). The words, strong yearn-ing (epithumias), are translated from the compound of epi (“upon”) and thumos (“hard-breathingpassion”). In contexts of desire for that which is forbidden, strong yearning conveys the ideas ofnurturing wicked impulse and of encouraging obsessive interest (Matt 5:28, Mark 4:19, Rom 7:7,13:9 & I Cor 10:6). The words, they will be deflected (ektrap‘sontai), are translated from the thirdperson plural future tense expression of the verb, ektrepÇ , which literally means “to turn out” andconveys the idea of being caused to deviate by means of distraction (I Tim 1:6, 5:15, II Tim 4:4& Heb 12:13).

PoisonersThe symbol, poisoners (pharmakeusi), is representative here of deeper meaning than of those inthe medical profession who prescribe mind-altering medication to escape responsible counselingor of those who sell illicit drugs for profit and recreation (9:21): It is representative of those whocontaminate spiritual worship of Jehovah with the poison of false doctrine (Rev 18:23). Suchspiritual poisoners are also symbolized in the vision as wholesale tradesmen, with their poisonsymbolized as cargo (Rev 18:12 & 13). Mistranslated by the KJV, as witchcraft , poisonings(pharmekeia) is listed by the Apostle Paul as one of the examples of the labor of the flesh (ta ergat‘s sarkos), adding the caveat, the (ones) having practiced such (things) such will not inherit theKingdom of Supreme Deity (hoi ta toiauta prassontes basileian Theou ou kl‘ronom‘sousin - Gal5:19-21). The symbol, image ministers (eidÇlolatrais), is not only representative of those who findcomfort and security in material possessions, but also of those who escape reality by immersingthemselves in amusements and pleasures (see Rev 9:20 commentary - page 166).


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As certain that Jesus had warned, Gaze and watch from the avarice, because to someone his lifeis not in the (purpose) to super-abound out of the things being in his hand (Horate kai phulas-sesthe apo t‘s pleonexias, hoti ouk en tÇ perisseuein tini h‘ zÇ‘ autou estin ek tÇn huparchontÇnautou - Luke 12:15), Apostle Paul defined spiritual image ministry (eidÇlolatreia) as harlotry,impurity, vex-ing passion, worthless strong yearning, and the avarice (porneian, akatharsian,pathos, epithumian kak‘n, kai t‘n pleonexian - Col 3:5-6). With reference to the ancient Israelitesin the desert, the Apostle warned the Corinthian believers not to be having strongly yearnedupon worthless (things), just as likewise those had strongly yearned upon. Indeed come to benot image ministers, just as some of them, in the manner that it has been written, The peoplehad sat-down to eat and to drink, and they stood-up to play (epithum‘tas kakÇn, kathÇskakeinoi epethum‘san. M‘de eidÇlolatrai ginesthe, kathÇs tines autÇn, hÇs gegraptai, Ekathisen holaos phagein kai plein, kai anest‘san paizein - I Cor 10:6-7). The symbol, image, is itself not onlyrepresentative of literal people and things which take the place of Jehovah, but also of products ofthe imagination (Rev 9:20).

All the FalsifiersThe symbol, to all the falsifiers (pasi tois psuedesi), is representative of the totality of those ofevery stripe who falsely claim to be delegates of the Good Message, of the entirety of those charac-terized by Jesus to be intrinsically worthless, depraved and injurious (Rev 2:2). Such religiousreprobates are recorded in New Testament Scripture as those among the established elite who plythe stock and trade of misrepresentation and slander against those who pro-claim the truth (Acts6:8-14). Certainly, a lying tongue and a false witness that speaketh lies represent intolerableabominations which are contrary to Jehovah’s essence and nature (Prov 6:16) and all who practicelying shall suffer in Hell (21:27 & 22:15), but those in view here are the religious reprobates whohave exchanged the truth of the Supreme Deity in to the falsehood (met‘llaxan t‘n al‘theiantou Theou en tÇ pseudei - Rom 1:25), those expressing falsehood in hypocrisy, their own innerperception being branded (en hupokrisei pseudologÇn, kekaut‘rias-menÇn t‘n idian suneid‘sin -I Tim 4:1-2). The symbol, their share, is representative here of a measure of torture in the flamesof Hell which is more intense than the torture administered to unbelievers who are not religious(Matt 11:22-24, Luke 12:46-48 & Heb 10:29).

While those who have no share in the first resurrection shall have a share in the second death(see 20:6 commentary - page 147), the particular share of religious reprobates shall be greater,commensurate with their claims and unholy influence. All eight of the types of offenders whichare symbolized by Jesus in this passage are religious, revealing a particular outrage of His holinessand provoking a particular display of His determination to punish sin (see Hell - page 138). Thesymbol, in the Pond, the one being ignited in fire and sulphur , is representative of confinementand enclosure in everlasting punishment which is inexhaustibly fueled by Jehovah’s anger (20:10).The symbol, being ignited, is representative of eternal pre-existence, of the fact that Hell wasnever an afterthought of Jehovah and did not come into existence by Him as a reaction or resultof unforeseen developments. As certain that Jesus informs the reprobates, Be traveled away fromme, the execrated (ones), into the perpetual fire, the (one) having been prepared for the Trad-ucer and his messengers (Poreuesthe ap’ emou, hoi kat‘ramenoi eis to pur to aiÇnon, to h‘toimas-menon tÇ DiabolÇ kai tois aggelois autou - Matt 25:41), the Pond of the Fire is already existingwhen the Dangerous Animal and Pseudo Prophet are thrown into it. The symbol, sulphur, is repre-sentative of the violent abhorrence upon which the flames of justice are fueled. A combustibledeposit in the natural world, producing burning streams and suffocating gas, the figurative sulphurhere is a depiction of outraged holiness. As certain that the smoke of their torture ascends intoages of the ages (Rev 14:11), the sulphur is inexhaustible and the flames are perpetual. Thesymbol, that which is the second death, is representative of never-ending separation from Jeho-vah and His mercy (Rev 20:14).

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“ THE FINAL DAYS”FROM THE FIRST CENTURY UNTIL THE PRESENT

(Rom 13:11-14)

And that, having perceived the occasion, that an hour (is) even now (for) us to be

roused out of torpor. For now our deliver-ance is nearer than when we had been

persuaded. Kai touto, eidotes ton kairon, hoti hÇra h‘mas ‘d‘ ex hupnou egerth‘nai. Nun gar egguteron h‘mÇn

h‘ sÇt‘ria h‘ hote episteusamen.Rom 13:11

The words, and that, together form a conjunction, joining the thought preceding with the thoughtnow being introduced. The Apostle Paul thus expresses a command and necessity in practicalterms. Referring to the injunction, You will love your neighbor in the manner of yourself(Agap‘seis ton pl‘sion sou hÇs seauton), and the reality, The love to the neighbor works not aworthless (matter). Accordingly the love (is) repletion of the Law(H‘ agap‘ tÇ pl‘sion kakonouk ergazetai. Pl‘rÇma oun nomou h‘ agap‘ - Rom 13:9-10), the Apostle urgently calls for a livelyexercise of the injunction and the experience of its consequent reality. The words, having perceiv-ed the occasion, he speaks of the experience of a particular, set period of time which had alreadybegun (“the final days”). In his second epistle to his protégé, Timothy, Paul wrote, because diffi-cult occasions will stand at hand in final days (see II Tim 3:1 commentary - page 147); introduc-ing the reason for the necessity to be intelligently acquainted with the unassuming method ofpatience in dealing with irreligious people, to endure every (thing) through the select (ones), inorder that they would also attain to the deliverance in Christ Jesus, with perpetual glory(panta hupomenÇ dia tous ekklektous, hina kai autoi sÇt‘rias tuchÇsi t‘s en ChristÇ I‘sou, metadox‘s aiÇniou - II Tim 2:10 ).

The words, final days (eschatais h‘merais), carry the same meaning as the quote from the prophetJoel, used by the Apostle Peter on the day of Pentecost: And it will be in the final days, lays forththe Supreme Deity, I pour out from my Spirit upon all flesh... what is more, I will pour outfrom my Spirit, upon my slaves and upon my female slaves in those final days, and they willprophesy (Kai estai en tais eschatais h‘merais, legei ho Theos, ekcheÇ apo tou Pneumatos mou epipasan sarka... ge epi tous doulous mou kai epi tas doulas mou en tais h‘merais ekeinais ekcheÇ apotou Pneumatos mou, kai proph‘teusousi - Acts 2:16-18). The term, final days, therefore does notrefer to the final generation, but refers broadly to the long period of time which began at theascension of Jesus and was inclusive of the day in which the epistle was written.

In his first epistle to Timothy, Paul had written, in later occasions some will stand-off of the per-suasion (see I Tim 4:1-2 commentary - page 157), referring to an impending significant defectionfrom orthodoxy. The term, later occasions (husterois kairois), refers to the lengthy time duringwhich Antichrist and the apostasy shall flourish; from the fourth century through the present. Hethus began to address, not an isolated event of the remote future, but a protracted occurrence (notethe plural, occasions) which was immediately subsequent to that particular time (AD 65). Agree-ably, the Apostle John had written, Children, it is a final hour, and just as you heard that theantichrist is coming, now also many antichrists have come to be. From which we know thatit is a final hour (Paidia, eschat‘ hora esti, kai kathÇs ‘kousate hoti ho antichristos erchetai, kainun antichristoi polloi gegonasin. Hothen ginÇskomen hoti eschat‘ hora estin - I John 2:18).According to the Evangelist Jude, in (the) final space of time there will be jeerers, being (ones)traveling of the irreverent (deeds) according to the strong yearnings of themselves (en eschatÇchronÇ esontai empaiktai, kata tas heautÇn epithumias poreuomenoi tÇn asebeiÇn - Jude :18).


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With the words, that an hour is even now for us to be roused out of torpor , Paul alludes to thedeplorable social conditions then present (as now), as indicating reason for believers to immediate-ly shake-off a state of indifference. He is describing precisely the frame of mind which has beenhallmark to Laodicean churches through the centuries since and to the present Laodicean epoch.The word, torpor , is translated from hupnou, from which the English “hypnosis” is derived. If theApostle had meant that believers were to be roused from sleep, he would have used the wordkoim‘sis. Instead, he uses a word which describes an absolutely relaxed trance-like state (Matt1:24, Luke 9:32, John 11:13 & Acts 20:9), in order to describe a condition of apathy and lethargy.Believers who fail to be roused out of torpor, who do not grow in bestowed grace and in know-ledge of our Supreme Authority and Deliverer Jesus Christ (auxanete de en chariti kai gnÇseitou Kuriou h‘mÇn kai sÇt‘ros I‘sou Christou - II Pet 3:18), are informed by Him; I fully knowyour deeds, that you are neither cold nor hot. Oh! that you would be cold or hot! Because inthis way you are tepid and neither cold nor hot, I intend to vomit you out of my mouth (Oidasou ta erga, hoti oute psuchros ei oute zestos. Ophelon psuchros ei‘s ‘ zestos. HoutÇs hoti chliarosei kai oute psuchros oute zestos, mellÇ se emasai ek tou stomatos mou - Rev 3:15-16).

The statement, for now our deliverance is nearer than when we had been persuaded, wouldbe a superfluous redundancy, were it not for the fact that such simplicity explodes with the realitythat each passing moment brings each believer closer to the moment that he shall be seized fromthe natural realm. Since, with respect to justification and entrance into the Kingdom’s reflectionupon the Earth, a believer experienced deliverance at the very moment he had been persuaded,the deliverance of which Paul is here alluding is the believer’s exodus from the cosmos. From aneternal perspective, both the moment of a believer’s death and the moment of Jesus’ return to thecosmos is one and the same (see I Thes 4:14 commentary - page 116). Jesus spoke with regard toboth His coming for individual believers in death and His coming to seize all believers at the endof the age, when He emphatically said, Accordingly keep awake, since you fully know not whatsort of hour your Supreme Authority is coming (see Matt 24:42 commentary - page 46).

The final words of Jesus, at the very end of the vision given to the Apostle John, represent nodisingenuous appeal concerning an event which would not occur for another 2000 years: Yes! Iam coming speedily (Nai, erchomai tachu - Rev 22:20). The words, altogether, are representativeof the set discourse of Jesus’ eighth and final parenthetical statement within the vision; anasseveration to every believer personally, that He is already in the process of returning for each ofthem and that His seizure of each of them is imminent (as imminent at the turn of the first centuryas it is at present). The word, Yes!, translated from Nai, is a strong affirmative exclamatory,conveying urgency and imminence of no less force for those living in the day of the Apostle Johnthan for those who shall be living at the final moment of the age. The symbol, I am comingspeedily, appearing for the fourth and final time in the vision (Rev 3:11, 22:7, 22:12 & 22:20), isrepresentative of Jesus’ impending seizure of every believer, either at the moment of biologicaldeath (Rev 14:13) or at the moment of His return to the natural realm (Rev 16:15). From theperspective of eternity, both moments are one and the same. Since the number, four, is symbolicof governing and regulatory control, the fact of Jesus’ looming return and of the consequent seizureof His people is shown to be the purpose for all events which would occur between the momentof His ascension and the moment of His return.

The night has beaten forward; indeed the day has neared. Accordingly we should be

putting away the labor of the darkness, and we should be donning the equipment

of the radiance.H‘ nux proekopsen, h‘ de h‘mera ‘ggiken. Apo-

thÇmetha oun ta erga tou skotous, kai endusÇmetha ta hopla tou phÇtos.

Rom 13:12


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With the words, the night has beaten forward; indeed the day has neared, the Apostle Paul pre-sents a metaphoric representation of his preceding statement (now our deliverance is nearer thanwhen we had been persuaded). In this particular case, the night is a representation of both spiritualignorance and the allotted time for each person to live in the cosmos. Conversely, the day is a rep-resentation of both spiritual enlightenment and the appointed time for each person to die. Thewords, has beaten forward, are translated from proekopsen, the third person perfect past tenseexpression of the verb, prokoptÇ , which conveys the idea of “advancing through opposition” (Luke2:52, Gal 1:14 & II Tim 3:9). Resisting both the hour... for us to be roused out of torpor and thecertainty of death, the night would so shroud a believer that he would proceed without any senseof urgency and without any thought to the brevity of existence. With regard to the end of the age,Paul knew that his own death would precede the return of Jesus to the natural realm (II Tim 4:6),that Jesus would not return until after a period of time during which the great apostasy and Anti-christ would flourish (II Thes 2:3) and that Jesus would not return until whence the repletion ofthe races would enter (achris hou to pl‘rÇma tÇn ethnÇn eiselth‘ - Rom 11:25).

The adverb, accordingly, is translated from the particle, oun, which signifies the effect of a preced-ing matter and introduces either consequence, response or reaction. Consequent to the night havingbeaten forward and the day having neared (the diminishment of both spiritual ignorance and theallotted time of life in the relentless onset spiritual enlightenment and the appointed time fordeath), the Apostle urgently advises to leave behind all matters and activities which would lull abeliever into spiritual slumber and maintain a state of torpor (preceding verse). The words, weshould be putting away the labor of the darkness, indicate that a believer is behooved to forsakeall pursuits which contribute to the tepid state of listlessness and presumption. The words, weshould be putting away (apothÇmetha), are translated from the third person plural indefinite tenseof the verb, apotith‘mi, which conveys the idea of permanent removal and abandonment (Rom13:12, Eph 4:22, 25, Col 3:8, Heb 12:1, Jas 1:21 & I Pet 2:1). The metaphoric phrase, the laborof the darkness, signifies the meaning of Jesus’ caveat, Hold the mind toward to yourselves, thatnot at any time would your hearts be weighted in a hangover and intoxication and distractionsof mundane existence, and that day would stand unexpected upon you (see Mark 13:35-36 com-mentary - page 48).

Notice, that the various forms of spiritual drowsiness mentioned in the passage (hearts... weightedin a hangover, and intoxication and distractions of mundane existence) have been the scourgeof believers in all the centuries, but are especially prominent in the Laodicean epoch of indiffer-ence and materialism and shall be the chief traits seen in the general prosperity and apparenttranquility of the final day of the age (see Luke 17:28-29 commentary - page 30). Nothing is moreconducive to spiritual drowsiness than a pervasive sense of apparent peace and security in anenvironment of ease and prosperity.

The words, we should be donning the equipment of the radiance (a simultaneous consequenceof putting away the labor of the darkness), indicate that a believer is to replace the permanent re-moval and abandonment of all matters and activities which would lull him into a spiritual state oftorpor with a protective and preserving mentality of vigilance. The word, equipment, is translatedfrom hopla, which conveys the idea of an assortment of items which are vital and requisite for aparticular undertaking (Rom 6:13, II Cor 6:7, 10:14). The metaphoric phrase, the equipment ofradiance, signifies what Paul had characterized, “the panoply of the Supreme Deity” (t‘n panop-lian tou Theou - Eph 6:11-18). He thus alludes to the vigorous use of the revelation of truth, theimputation of righteousness, the preparation of the Good Message of the peace, the shield of faith,the helmet of the deliverance and the knife of the Spirit, as rendering involvement with living forthe future and the life hereafter, rather than being mired in the cares and trappings of the presentlife.


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Indeed, to be donning the equipment of radiance is to don the Supreme Authority Jesus Christ(see verse 14 commentary - page 178). When Paul advised the believers at Thessalonica, Everyoneof you are sons of radiance and sons of day: We are neither of night nor of darkness (see I Thes5:5 commentary - page 134), he affirmed the fact that believers are born from above in order toexude the truth and to dwell in knowledge; that they are neither spiritually dead nor ones who areunconcerned with the propagation of ignorance. The lively use of the equipment of the radiancewill not only result in being roused out of torpor, but also in being prepared for the moment ofseizure (realized at the moment of death or at the moment of Jesus’ return).

In that manner we should tread around decorously in daytime, not in carousals

and intoxicants, not in couches and licen-tiousnesses, not in contention and

heated jealousy,HÇs en h‘mera, eusch‘monÇs peripat‘sÇmen, m‘

kÇmois kai methais, m‘ koitais kai aselgeiais, m‘ eridi kai z‘lÇ ,

Rom 13:13

With the clause, in that manner that we should tread around decorously in daytime, theApostle Paul introduces the contrast between the aspirations of true believers and the affectionsof the cosmos; a portrayal of the worthlessness of spiritual slumber, for the sake of emphasizingthe value of donning the equipment of radiance (preceding verse). To the believers at Ephesus,he had written, Accordingly look exactly in what way you tread around; not in the manner ofunwise (ones), but in the manner of wise (ones), being (ones) fully purchasing the occasion,because the days are harmful (Blepete oun pÇs akribÇs peripateite, m‘ hÇs asophoi, all’ hÇssophoi, exagorazomenoi ton kairon, hoti hai h‘merai pon‘rai eisi - Eph 5:15-16). The adverb,decorously (eusch‘monÇs), a compound of eu (“well”) and sch‘ma (“figure” or “external form”),conveys the meaning of “exuding propriety” (I Cor 14:40 & I Thes 4:12). Jesus advises believersof the present Laodicean epoch, purchase by my side... white garments, in order that youwould throw (them) around (yourself) and the shame of your nudity would not be manifested(agorasai par’ emou... himatia leuka, hina peribal‘ , kai m‘ phanerÇth‘ h‘ aischun‘ t‘s gumno-t‘tos sou - Rev 3:18), compelling them to yield the sacrifice required in order to visibly wear Hisrighteousness (Rev 3:5-6).

To throw around (from the verb, periballÇ ) is to cast a covering robe round about. The symbol,in order that... the shame of your nudity would not appear, is representative of prerequisitenecessary to conceal the disgrace of rampant remaining corruption and to maintain an evidentdistinction from those who are unregenerate. Indeed, concerning the wife of the Pet Lamb, it wasgiven to her in order that she would be throwing around (herself) clean and radiant finelinen. For the fine linen is the equitable deeds of the consecrated ones (edoth‘ aut‘ hinaperibal‘tai bussinon katharon kai lampron. To gar bussison ta dikaiÇmata esti tÇn hagiÇn - Rev19:8). Representation is thus made of the mystical aggregate of all believers being clothed with thevestment of their equitable deeds. The symbol, clean and radiant fine linen, is representative ofdeeds which are both pure and luminous, with the revelation of Jesus being both imputed to thewife of the Pet Lamb and caused for her to perform. With the symbol, For the fine linen is theequitable deeds of the consecrated ones, the equitable deeds (themselves owing to the imputationof equity and to the new nature given to the believer by the Christ) are symbolized as clean andradiant fine linen. Such a garment is purchased by each believer through trial and sacrificialstruggle and is worn in the present, so that the shame of corruption would not appear.


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The symbol, clean, is representative of blamelessness and purity which is wrought in the furnaceof trial. The symbol, radiant , is representative of the conspicuous reflection of Jesus’ light. In themanner that a bride meticulously prepares her gown to gain the approval of her beloved, eachbeliever cultivates their salvation with fright and trembling (meta phobou kai tromou - Phil2:12), careful to insure that the work of grace can be plainly seen in equitable deeds. The symbol,equitable deeds, is representative of behavior governed by fairness and balance; actions that arefree of bias and unwarranted favoritism (Jas 2:1-10). The symbol, consecrated ones, is employedhere to represent not only the purity (both imputed and cultivated) of all believers, but also the factthat their state of purity could neither have been obtained or exhibited, without being miraculouslycalled out and separated from the world through regeneration. The precious garment was given toher, as certain that we are a product of Him, having been fabricated in Christ Jesus uponbeneficial deeds, the ones the Supreme Deity had fitted-up in advance, in order that we wouldtread around in them (autou... esmen poi‘ma, ktisthentes en ChristÇ I‘sou epi ergois agathois, hoispro‘toimasen ho Theou, hina en autois peripat‘sÇmen - Eph 2:10) and as certain that You had notbeen selecting me, but I had been selecting you, and I have been placing you, in order thatyou would go and you would bear fruit, and your fruit would abide (Ouch hemeis meexelexasthe, all’ egÇ exelexam‘n humas, kai eth‘ka humas, hina hemeis hupag‘te kai karponpher‘te, kai ho karpos humÇn men‘ - John 15:16).

When Jesus advised the disciples, Your loins should be (ones) being girded around, and thelamps being (ones) kindled, He thus advised all believers of every century to be similar (ones)to men being (ones) receiving towards their supreme authority, at what time he loosens-upout of the wedding, in order that, being come and having rapped, they would open-up to himdirectly (EstÇsan humÇn hai osphues periezÇsmenai, kai hoi luchnoi kaiomenoi. Kai humeis homoi-oi anthrÇpois prosdechomenois ton Kurion heautÇn, pote analusei ek tÇn gamÇn, hina elthontos kaikrousantos eutheÇs anoizÇsin autÇ - Luke 12:35-37). Great incentive is thus given to Laodiceanbelievers to forego trials of punishment (consequent to remaining in a state of spiritual drowsiness),in favor of sacrifice and trials of refinement (consequent to putting away the labor of darkness anddonning the equipment of the radiance).

For the purpose of showing the indecorous and incongruous position of believers who remain ina state of spiritual slumber, Paul places them in league with the worst of those who are yet unregen-erate. He thus lists two forms of undisciplined behavior (carousals and intoxicants), two formsof impurity (couches and intoxicants) and the two chief products of ease and prosperity (conten-tion and heated jealousy). With the words, we should tread around... not in carousals andintoxicants, he maintains that sons of radiance and sons of day have no place among those whorevel in cacophonous noise and unbridled indulgence. With the words, we would tread around...not in couches and licentiousnesses, he maintains that sons of radiance and sons of day cannotbe numbered among those engaged in debauchery and any form of immorality. With the words, weshould tread around... not in contention and heated jealousy, he maintains that sons of radi-ance and sons of day are out of place among those who practice a reversal of the law of love (Rom13:9-10). The word, contention, is translated from eris, which conveys the idea of an atmosphereof heated disagreement or violent debate (Rom 1:29, 13:13, I Cor 1:11, I Tim 6:4, Titus 3:9). Withregard to the vigilance resultant from donning the equipment of the radiance, Jesus advised theApostles, accordingly keep awake, for you fully know not at what time the Supreme Authorityof the house is coming, late in the day, or middle of the night, or sound of the cock, or at dawn,having come out of a sudden He would not find you having laid down to rest (see Mark 13:35-36commentary - page 48).


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Contention & Heated JealousyWhereas the word, z‘los, normally signifies honorable emulation of that which is esteemed excellent,

Aristotle observed that z‘los grieves, not because another man has what it wants, but that he lacks it andseeks to obtain it. However, z‘los often degenerates into a jealousy which wages battle against what it

wants in another, thus agitating what it wants and diminishing it. With such rationale, the learned ApostlePaul often joined z‘los together with eris (I Cor 3:3, II Cor 12:20 & Gal 5:20).

but don the Supreme Authority Jesus Christ, and make not forethought of the

flesh into strong yearnings.all’ endusasthe ton Kurion I‘soun Christon, kai t‘s sarkos pronoian m‘ poieisthe eis epithumias.

Rom 13:14

The word, but, is translated from all, an adversative particle, which does not simply introduce adegree of contrast (such as the particle, de), but denotes a case which is fully contrary to thethought preceding. In diametric opposition to the behavior of the worst of unregenerate people, todon the Supreme Authority Jesus Christ is to be donning the equipment of radiance (see verse12 commentary - page 170). When the Apostle Paul wrote, as many (of you) as were baptizedinto Christ, you have donned Christ (Hosoi gar eis Christon ebaptisth‘te, Christon enedusasthe -Gal 3:27), he expressed the truth that a believer realizes in daily life what was signified when hesubmitted to the ritual of baptism. With regard to the donning of Jesus Christ, portrayed by bap-tism, he also wrote, know you not that as many as were baptized into Christ Jesus, werebaptized into His death? Accordingly being jointly interred with Him through the baptisminto the death, in order that very much in the manner that Christ was roused out of (the)dead through the glory of the Father, we will in this way also tread around in freshness oflife (agnoeite hoti hosoi ebaptisth‘men eis Christon I‘soun, eis thanaton autou ebaptisth‘men;Sunetaph‘men oun autÇ dia tou baptismatos eis ton phanaton, hina hÇsper egerth‘ Christos eknekrÇn dia t‘s dox‘s tou patros, houtÇ kai hemeis en kainot‘ti zÇ‘s peripat‘sÇmen- Rom 6:3-4).

Paul therefore advised the believers at Ephesus, If indeed you heard Him and were instructedin Him, truth just as it is in Jesus; you to be putting away the antiquated man according tothe former behavior, the one having been withered according to the strong yearnings of thedelusion; indeed to be renewed in the spirit of your intellect, and to be donning the freshman, the one created according to Supreme Deity in righteousness and piety of the truth (Eigeauton ‘kousate kai en autÇ edidachth‘te , kathÇs estin al‘theia en tÇ I‘sou, apothesthai humas, katat‘n proteran anastroph‘n, ton palaion anthrÇpon, ton phtheiromenon kata tas epithumias t‘s apat‘s,ananeousthai de tÇ pneumati tou noos humÇn, kai endusasthai ton kainon anthrÇpon, ton kata Theonktisthenta en dikaiosun‘ kai hosiot‘ti t‘s al‘theias - Eph 4:21-24). The words, to be putting away(apothesthai), are literally translated from the second person plural expression of the verb, apotith-‘mi, which conveys the idea of permanent removal and abandonment (Rom 13:12, Col 3:8).Although the word from which “behavior” is translated (anastroph‘n), has the literal meaning of“turn again”, it always conveys the idea of either personal conduct (Gal 1:13, I Tim 4:12, Jas 3:13& I Pet 2:7) or manner of living (Heb 13:7 & I Pet 1:15). The word, piety, is translated fromhosiot‘ti, which conveys the idea of “being intrinsically right”. Paul thus speaks of moral rectitudewhich is spawned by birth from above and a consequent fresh creation (kain‘ ktisis - II Cor 5:17).Both righteousness and piety are also expressed together by the Evangelist Luke (Luke 1:75).

The gist of the entire matter, concerning Paul’s urgent exhortation for us to be roused out of torpor(verse 11) in the face of the dawning day (verse 12), is seen in the words; Accordingly what utterwe? Abide we upon the sinfulness, in order that the grace would increase? It came not to be!We, the ones who died-off to the sinfulness, in what way will we yet live in it? (Ti oun erou-


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men; Epimenoumen t‘ hamartia, hina h‘ charis pleonas‘ ; M‘ genoito. Hoitines apethanomen t‘

hamartia, pÇs eti z‘somen en aut‘ - Rom 6:1-2). With his concluding injunction, make not fore-thought of the flesh into strong yearnings, he therefore instructs against “fanning the flames”of natural desires. In this context, the preposition, eis (into), intended to introduce a result, conveysthe meaning of “causing” or “producing”. To make... forethought of the flesh, in a modern applic-ation, is to invest time and energy for the gratification of natural desires. Indeed, the meticulousplanning for recreational outings, dinner dates, theater, concerts and sports events will invariablylead to a compounding evil. Such valuable time wasted on matters which have nothing to do withthe ideal, grow in bestowed grace and in knowledge of our Supreme Authority and DelivererJesus Christ (auxanete de en chariti kai gnÇsei tou Kuriou h‘mÇn kai sÇt‘ros I‘sou Christou - IIPet 3:18), will certainly result in inordinate natural cravings (strong yearnings - epi-thumias).Donning the Supreme Authority Jesus Christ, we would be in the manner of wise ones, being onespurchasing out the occasion, because the days are harmful.

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the arena in which the precious gem of endurance is perfected. This is a ministry ofconsolation for the sorely tried and beleaguered pilgrims who are being purified in the

desert, whose spirits are being afflicted under the searing revelation of truth.

symposium on prophecy

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