The Last Called of Israel are Sealed

"Chapter Seven interposes the prophecy of the Lord's coming with an update of matters which are attended to in the Holy Land during "the latter days," on behalf of the promises which God made to Abraham, to Isaac, and to Jacob.

The things of the promises made to "the children of Israel," - Jacob's natural descendants - are much too lengthy to go into in this study, although they are absolutely crucial for a good understanding of the gospel of Jesus Christ, because that gospel is incomplete without "the hope of Israel" being fulfilled in the restoration of the kingdom of God upon the land promised to the fathers!

See The Last Days, or Daniel.

1 And with these things I saw four angels standing upon the four corners of the earth, holding the four winds of the earth, so that no wind might blow upon the earth, neither upon the sea, nor upon any tree.

A restraint is imposed upon the forthcoming event. Some angels are waiting to take their part in the Lord's apocalypse to the world.

Sixth sevenths of the little book's contents have been opened to view by the Lamb at this point in the time of the end preceding the apocalypse of Jesus Christ. The promised coming "day of the LORD" is - at last - being introduced to the earth's inhabitants in the releasing of the fifth seal's contents. The release of the sixth seal actually opens "the day" to the true experience of reality.

"All judgment has been given to the Son," John 5:22-30, who continues to act as the advocate of the just ones to be made perfect. The contents of the "little book" will continue to be administered by the Lamb who is shown "at work" in the Holy Place -- working along with the heavenly creatures who congregate around his Father's throne. His presence on earth (i.e., hs return) in his own glory has not yet been manifested... God, the Father, overall directs the judgments written - until the very day in which the Son begins his rule in the "new creation" of all things. This oversight by God, the Father, is discernible throughout the entire prophecy of the Lord's apocalypse. Then, for the next 1,000 years the rule of the earth is administered by the Son, as Israel's king, from the new Jerusalem, it then being truly "the holy city."

"And with these things." With "these things" the sixth seal is fully revealed. The pyramiding accumulation -- of signs and evidences which have already been shown to John -- progressively grows larger toward the end of the 1,260 days of the Lord's apocalypse.

As the realization of all the things signified thus far in the prophecy is more fully experienced by the inhabitants of the earth, "these things" have created a very troubling situation indeed. So we must picture each event in our mind during the present time, and watch yet for the events that fit these last pictured 'signs.'

"Four angels stand;" histeemi, 2476. They are positioned at their station, waiting... As in v. 9, "stood;" v. 11, "standing." These four angels are under a restraining order...

"Holding (the four winds of the earth);" krateo, 2902. They are holding fast, in control, with their heavenly powers. The time to "injure" fast approaches. See Daniel 7:2, for other information concerning some "things" which the release of the four winds produces.

"So that..." The winds of the earth are literally held by these powers of the heaven so that "no injurious wind" blows yet upon the earth (land), sea and trees. Under the heavenly restraint a relative calm prevails. (Recall that the "peace..." (and safety?) was removed from the Land when the second seal was opened.)

Unless there is divine intervention, the "star" bodies from outer space are on a collision course with the earth. Both land and sea shall be injured by their elements.

The approaching "great wind" has already darkened the sun and moon with its shaking power, and by the loosing of "the elements." Thus far, the "wind" has caused the first great earthquake to occur on earth. Further injury and damage are rightfully and fearfully expected by the ungodly from the still closing approach of the "great wind."

But as the "great wind" continues to unfold in its working, John is shown another work which another group of angels is to be engaged with in the meantime...

2 And I saw another angel having ascended from the rising of the sun, having a seal of the living God. And he cried with a loud voice to the four angels to whom it was given to them to injure the earth and the sea,..

"Another;" allos, 243. A different angel appears in this tableau of the sixth seal. His coming is as a commander to the four angels who are in charge of the four winds of the earth.

"Ascended;" anabaino, 305. He comes up from the direction of the sun. It is almost certain that this is the beginning time when "darkness shall cover the earth," and that this is the time of the "day of darkness and of gloominess," per Isaiah 60:2; Joel 2:2, 31; and Zephaniah 1:15.

"Rising of the sun;" anatolees helios, 395. Root 393. The expression refers to the helical sunrise; due east at dawn.

The angel comes - during the advance of the "great wind" to deliver his message - thereby delaying the work of the other four angels. He has a work to do before the four winds are released to finish their work. This angel may be my messenger, (the one who precedes the messenger of the covenant, Malachi 3:1), who heralds the work of the two witnesses, (whose work is briefly alluded to in Revelation 11). Notice that this angel refers to himself as "we" who are involved in the sealing work. Himself and Elijah?

"Seal;" sphragis, 4973. This seal is again mentioned in Revelation 9:4. The LORD will mark His own with the earnest of the Holy Spirit, those whom He has chosen to save out of the time of "Jacob's trouble." The tribes of Israel are his objective, per vv. 4-8. Revelation 9:4 restates the exception regarding this command to seal.

"God, living;" zao, 2198. The living God is the Eternal One, Who is unlike idols and self-proclaimed gods which come to nothing after a short span of natural existence.

"Cried;" krazo, 2896. See 6:10 and 10:3. He yells - with a loud voice - a warning to the other four angels.

"Given;" didomi, 1325. They were given the power, to accomplish the work set before them. They are delegated as "evil angels," i.e., a group of four from among the angels of God who have been sent to produce an adverse effect upon and to bring evil things against earth, sea, and trees. These evils are the judgments against all evil-doers.

"Injure;" adikeo, 91. Literally, to do injustice, or contrary to the usual beneficial order in the operation of the winds. The sealed people are not to be injured by the coming things!

3 Saying, Injure not the earth nor the sea, neither the trees until we seal the servants of our God upon their foreheads.

The four angels are admonished to wait. They must hold the four winds - to do no damage to earth, sea or trees - until the sealing of the sons of Israel is completed.
The elect who are finally chosen to reign over the nation of Israel was not a decision permitted to Jesus to make; this was a judgment reserved by his Father. Consider his word in Matthew 20:21-23; regarding "in thy kingdom; and in Mark 10:35-40, "in thy glory."

It should be noted that this sealing of the 144,000 from the tribes of Israel occurs after the appearance from the heavens of the sixth sign - during the opening of the sixth seal of the Lamb's book - not at any prior time, but near "the end" of all things.
Simplistically reasoned, the sealing must occur when the nation is assembled in the land, either before John received the prophecy, A.D. 95, (which is rather unlikely); or after the nation is reassembled upon the land, post 1948, (which is a more realistic expectation of endgame things). The content of Zechariah 12 is offered as a proof text of the most likely time for this sealing to happen.

"Foreheads." Within the forehead is the place of the seal's marking. The sealing impresses the conscience with the spirit of truth; which is the Comforter, the "other advocate" with the Father. The seal gives the "earnest" of the holy spirit which is received at baptism into the one name of the Father, of the Son, and of the Holy Spirit. Compare with the "frontlets" of Deuteronomy 6:8. Also compare the "earnest" with the "talents," Matthew 25:14-46, with special regard to vv. 31-34 at the time of judgment and reward.

4 And I heard the number of the sealed, 144 thousand sealed out of every tribe of the sons of Israel. 5 Out of the tribe of Judah, twelve thousand sealed; out of the tribe of Reuben, twelve thousand sealed; out of the tribe of Gad, twelve thousand sealed. 6 Out of the tribe of Asher, twelve thousand sealed; out of the tribe of Naphtali, twelve thousand sealed; out of the tribe of Manasseh, twelve thousand sealed. 7 Out of the tribe of Simeon, twelve thousand sealed; out of the tribe of Levi, twelve thousand sealed; out of the tribe of Issachar, twelve thousand sealed. 8 Out of the tribe of Zebulun, twelve thousand sealed; out of the tribe of Joseph, twelve thousand sealed; out of the tribe of Benjamin, twelve thousand sealed.

"Sealed;" sphragizo, 4972. The seal is a mark of their rightness of faith and a seal of discipleship. By the engagement of this seal the Lord recognizes those who are his own. In the "last days" - from 1948 A.D. onward - many Jews will have recognized Jesus Christ as Israel's true Messiah. This latter day sealing is a matter of New Testament prophecy, in what the Lord has said, "Many of the last shall be first; and many that are first, shall be last." Here truly is fulfillment of John 10:16.

Here the tribes of the children of Israel are identified as: Judah, Reuben, Gad, Asher, Naphtali, Manasseh, Simeon, Levi, Issachar, Zebulun, Joseph, and Benjamin.

Whether this is their rank is a matter of conjecture. Dan is missing from the list; Manasseh takes his place. Read about Genesis 49 in The Last Days of the blessings with which Jacob blessed his sons.

Of Judah, the blessing by Israel concludes with "...unto him (is) the gathering of the people, binding his foal unto the vine and his ass's colt unto the choice vine, he washed his garments in wine and his clothes in the blood of grapes. ...His eyes are red, (as) wine, and his teeth white, (as) milk."

Contrast the horseman's finished warfare, Revelation 14:1, with his second going forth to do battle as shown earlier at Revelation 6:2.

The sealing of the 144,000 is done among the tribes of Israel. The fact implies that the children of Israel have been reassembled in the Land, which agrees with the prophecy of Zechariah 12. Most particularly Zechariah 12:10-14 shows that the house of the king, Judah; and the house of the priests, Levi, have been "set apart" (separated; sanctified; made holy) from the other mourning families which "remain alive."

9 With these things I saw and behold! A great crowd of which no one was able to number it, out of all nations and tribes and peoples and tongues, standing in the sight of the throne and in the sight of the Lamb, clothed with white robes and palms in their hands.

"With these things." With the sealing completed in that day...

"Behold!" Observe carefully now!

"Crowd, great;" polus, 4183. A crowd of much (people).

In conjunction with the sealing activity during the holding of the winds John is shown another picture of the work's end. An innumerable crowd from all nations stands before the throne and before the Lamb. With white clothing and palm branches in hand, they celebrate their ingathering for salvation. This "great crowd" is called out - as a "harvest" - from the coming destruction of the ungodly, by God, the Father, in the same manner as Noah and his family were called out of the world prior to its destruction by the Flood. Refer to John 12:9-20, where another crowd welcomes the promised king.

"Out of all..." The chapter's context makes it clear that this crowd is taken out of all the nations, along with the "children of Israel" who were yet scattered into all countries of the world. These, in this multitude, then are Abraham's "seed" who believe in the greater "Seed" of David.

The crowd includes the "many of the last" which shall be "first," per the Gospel records, where Jesus alludes to "the last." See Matthew 19:30; Mark 10:31; Luke 13:30.

Christian tradition, because the view of supercessionism prevails amongst the apostasy, marks the crowd gathered before "the Lamb" as Gentile Christians 'in heaven.' But, "the meek" are not promised inheritance 'in heaven' for Jesus said, "...they shall inherit the earth."

From the narrative of the things which are happening upon the earth, John's viewing point to the Lord's revelation now moves again, to look at the things that are happening in the heavenly realm. This changing of view points occurs a number of times in the prophecy; at times several points converge, as they must, for a full realization of the prophecy.

10 And crying with a loud sound, saying, "Salvation to Him who sits upon the throne of our God and to the Lamb."

The true day of salvation is impending. The entire body of the elect - from all ages - awaits the change of their bodies into the Glorious Light. "How long?" Just "a little while," Revelation 6:11, ...until the seventh seal releases the complete work of the resurrection day!

"Crying;" krazo, 2896. See 10:3. This word is often used in the sense of an appeal. They are depicted as calling out impatiently.

"Salvation;" soteria, 4991. See 19:1 and 12:10. The Land's salvation of Israel does not fully come until Babylon is totally destroyed and the dragon has been chained within his earthy cage for the coming millennium. Here the appeal is made for the full salvation, or safety which is impending for Israel; see Luke 1:67-79. This appeal also refers to the "redemption of the body" for the award (the epiphany) of the Glory.

At 12:10 the fullness of salvation comes within the authority of Christ, and is made sure with the establishment of the kingdom. With the "souls" which have been retrieved from beneath the altar, (the dead who are raised incorruptible and made immortal) the great crowd now stands before GOD and the Lamb. Like the Lamb, they shall have been brought into the LORD's presence - after waiting a little while - to be glorified at the "marriage supper." See Matthew 22:1-14; 25:10-13. These are the blessed and the holy ones (i.e., the sanctified ones); the approved in Christ, see Daniel 12:12.

"Him;" The Lord God Almighty, of 1:8, and 4:8; 11:17, etc.

"Sits;" katheemai, 2521. In the Revelation the One Who "sits upon the throne" is emphasized. The phrase is repeated from 4:2; 5:1,7,13; 6:16; 7:10. It also appears in 19:4,7, where it should be noted that the One Who sits upon the throne is the Lord God Almighty; the Father. At 20:11-12, the judgment is shown to take place in the sight of the great white throne above on Zion. Together, as one in mind, the Son sits at the right hand with the Father, waiting for the enemies of God to be subdued, per Psalm 110.

Thereafter the dwelling place of God is with men, in the new and holy Jerusalem which becomes the resident "great city" of the Lord and his Bride, the Lamb's wife. In the city the sanctuary of the LORD's house will sit upon the mountain of Zion.

"Throne;" thronos, 2362. The throne of the LORD and of the Lamb is within the holy city, 22:1-3; Ezekiel 40 - 48, of a new Jerusalem. The Lord God Almighty and the Lamb, are the holy city's "temple," the nave of the new structures, being the Most Holy Place. The architectural definition of the word "temple" will be clarified further in Chapter 22.

"Lamb." The one "having been slain" of Rev. 5, and Genesis 22:7-8.

11 And all the angels stood around the throne and the elders and the four living creatures, and fell down in the sight of the throne upon their face and worshipped the LORD.

The full congregation of heaven - all the spirits and carriers ("cherubim") of the LORD's glory - celebrate the salvation of the "great crowd" by congregating in a worship service to the LORD their God. See Luke 22:14-18. The newly blessed and holy rulers of the kingdom of God are about to be installed in their offices.

"Stood;" histeemi, 2476. Notice that the angels "stand," they do not sit, around the throne, unlike the elders who are sitting around the great throne upon other thrones of their own, whereas the living creatures are stationed "in the midst" and "around" the throne (like the King's bodyguard in the temple). The angels stand round about these all.

"Fell down ...upon their face." As shown in 4:10; 5:8,14. They position themselves lower, literally, like servants, falling down in true humility before the Father.

"Worshipped;" proskuneo, 4352. In obeisance. Refer again to Hebrews 1:6.

12 Saying, "Amen! The blessing and the glory and the wisdom and the thanksgiving and the honor and the power and the strength of our God for the ages of the ages. Amen!"

"Amen." The acclaim is unanimous to admit the great crowd into the salvation of God and fellowship with all heaven's living creatures. The seven enumerated "spirit" characteristics are to be bestowed on them:

• "Blessing, the;" eulogia, 2129. According to First Corinthians 10:16, the cup of the blessing is a fellowship of the blood of the Messiah, who now lives forever. It is the blessing of Abraham, Galatians 3:14; it is received from God, Hebrews 6:7, (12:17); it is an inheritance, 1 Peter 3:9.
• "Glory, the;" doxa, 1391. The ultimate "glory" is the Shechaniah (Light), to which Peter, James and John were witnesses when Jesus was "changed" before their eyes upon the Mt. of Transfiguration. The same light of the glory was absorbed to a limited degree by Moses upon the Mt. of Sinai, when God's Law was first delivered to the children of Israel. Moses's face glowed with the light afterward, but it eventually ceased. The end of all things will see the whole earth filled with the same glorious light.
• "Wisdom, the;" sophia, 4678. This spirit is justified by the fruit of the knowledge of God. This goodness too comes only from above. Wisdom is justified in her children.
• "Thanksgiving, the;" ukaristia, 2169. See comment at 4:9. Thanksgiving is acknowledged gratitude to Him for the grace which the LORD has shown to those whom He has identified as His elect. Most of us treat God as a leper, rather than as the One who cures the leprosy!
• "Honor, the;" timee, 5092. The value or respect, or price one is willing to pay for a value received. Honor from God cannot be sold or purchased; love supplies it.
• "Power, the;" dunamis, 1411. No dynamic ability exists except through the enabling spirit which comes from God. (The translators are most inconsistent in their treatment of this word in translation).
• "Strength, the;" ischus, 2479. The forcefulness behind an act; the myriad forces in the working of the Holy Spirit are unmeasurable. Strength is dispensed according to the body's requirement to work the planned exercise.

"Amen." As above. The Hebrew ameen is said as a confirmation of the spoken word or vow; assent.

13 And one of the elders answered saying to me, "These who are clothed with the white robes, who are they? And, whence came they?"

"Answered;" apokrinomai, 611. A formal reply, stating a position. A survey of the word list shows that Jesus "answered" a lot of questions in regard to his position of authority as "the prophet." Vine says that the word anciently described an official decision.

"These - who - whence." The elder is pictured as stating the official position concerning the identity and derivation of the recipients of the white robes.

The remainder of the chapter in fact is the formal statement rehearsing and summarizing the full answer of the elder's rhetorical question to John.

14 And I said to him, "Lord, thou knowest!" And he said to me, "These are they who come out of the great tribulation, and they washed their robes and made them white in the blood of the Lamb."

"Lord, thou knowest;" oida, 1492. John exclaims in his eagerness to know the answer..! The angel has the only true perceptual insight. John's reply acknowledges the elder's superior perception of the questions concerning the little book, and the identification of the contents under its seals.

"Tribulation;" thlipsis, 2347. Often translated as affliction, the reference is to the last affliction that will befall the nation of Israel and those who follow the teaching of the LORD and His holy prophets: "These are they who come out of the great tribulation" which shall be brought upon the restored nation by the dragon, the first beast and the other beast. The spirit of evil will have so permeated the world as to make life practically unbearable for the just and the righteous man during this great tribulation.

"Great;" megas, 3173. The same word that is translated as loud; here it probably refers to the worldwide extent of the persecutions against the children of Israel.

"Washed;" pluno, 4150. To wash by plunging in and out of the water; a repeated scrubbing is probably the closest sense.

"White... blood." The process of "washing," by a figure, makes their robes white, because the righteous blood of the Lamb covers the erupting "spots" that defile the garments.

15 "On account of this they are in the sight of the throne of God, and serve Him day and night in His temple, and He who sits upon the throne shall tabernacle over them."

"On account of this." The reason stated for the condition of the robes.

"In the sight of the throne." God sees them and they see Him; they are His adopted children; righteous servants for continual work in His new dwelling place. In the presence of His throne, they serve Him continually now.

"Temple;" naos, 3485. In the New Testament this word often refers to the Most Holy Place of the LORD's sanctuary, which is the inner, second room of the tabernacle; the nave. The Father and the Son are seated together in the nave; they are the heart of the spiritual "temple" of God! See Hebrews 9:2,6,8; where Paul makes a careful distinction between the "first tabernacle," and the first, original "first tabernacle."

"Tabernacle;" skeenee, 4633. This is the actual dwelling (place), or structure that is built to be lived in; the 'house' of the 'life;' the body. The LORD is a complete dwelling place of light which shelters his children under his 'wings.'

The nave of the dwelling of the testimony in heaven is opened, later, at 15:5; and the dwelling of God is placed with mankind when the new heavens and the new earth are fully put in order for life during the millennium, 21:3.

16 "They shall not hunger any more, neither shall they thirst any more, nor shall the sun fall upon them at all nor any heat."

This is the testimony of the elder who speaks to John of the end of these things. The Lord, in the "Sermon on the Mount" spoke on the same theme.

17 "Because the Lamb which is in the midst of the throne will shepherd them and will lead them upon the water fountains of life, and God will wipe away every tear from their eyes."

Reason is given for the promised conditions of the life eternal. The elder elaborates upon the care that they will receive from the Lamb, and how he will care for them. God Almighty, Who is over all, provides all good things for His own children.

"Shepherd;" poimaino, 4165. Shall rule, shall feed. The Lamb, who is the immortal and incorruptible Lord, Jesus Christ, shall tend them as King of kings, and Lord of lords; and as the great high priest and king of the nation of Israel.

"Lead;" hodeegeo, 3594. He will lead them as a guide.

"Wipe away;" exalipho, 1813. God will wipe away every tear - this phrase is repeated in 21:4. He will "blot out" their tears in the same manner as he "blotted out" their sins.

The conclusion of the little book's content being released from under the sixth seal, the end of all things - the gist - is fully revealed to the servants of the Lord Jesus Christ.

What other things are being brought to bear upon the world for its judgment are revealed in the content of the seventh seal of the little book. Its content proclaims the earth's freedom from the powers of the ungodly men who oppose the establishment of the kingdom of the LORD in the promised land. The ungodly, the enemies of Israel and the antichrist elements are dealt with by the powers of heaven, the angelic forces, which, naturally it seems, bring catastrophic and cataclysmic damage to those who adamantly resist the Word of God and his truth.

Resistance to His will by the surrounding ungodly nations is rapidly overcome by the God of the Lion of the tribe of Judah. At the opening of the seventh seal, He is assisted by the seven trumpeting spirits of God as Michael commands the earthly war against the armies of the Adversary with his own host of the heavens. Michael is seen in charge of the forces protecting Israel, as we shall observe in the details of the war in Chapter Twelve, and as known from Daniel's prophecy.

But before Michael appears to defend Israel from complete destruction, the seven angels - spirits of God - present themselves with seven trumpets to bring about works of vengeance against ungodly sinners. How the first six angels do this initial work of destruction of ungodly things is detailed in Chapters Eight, in Chapter Nine, in Chapter Ten and up to Chapter Eleven at verse fourteen, where the third and last earthly woe is initiated by the seventh angel.

The second woe comprises the 1,260 days of the warfare against Israel which culminates in the battle of Armageddon.

The seventh angel's trumpeting proclaims the full victory: the kingdom of the LORD is restored in the earth, but not without violent protest from the dragon and its last beastly forms. The warrior, the Victor of 6:1-2, has overcome at the end all the incorporated Enemy of God.

There is short period of silence in the Land after the sealing of the twelve tribes takes place, and while preparation to answer the prayers of the souls beneath the altar is made. This silence takes place just before the second earthquake, of 8:5. Voices, thunders and lightnings warn of the coming judgment. In the fourth trumpet's call, God prepares for the delivery of the first woe which He has planned to fall in His judgment against the earth's rebellious and disobedient people. The vine of the earth has fully ripened its fruit for the harvest.

NOTE on ... The Devil

In the New Testament the "devil" is distinguished by two different Greek words, both translated as "devil," daimonion, and diabolos.

This first word, (1140), daimonion, is used to identify the evil spirit, or spirits, which, (it was believed by the superstitious pagans) actually lived in the idol, or afflicted a person having a malady. Bible text usually shows the physical nature of the particular malady which was being treated by the LORD's physician. The mental problems of the body must be restored before a good physical order can be established in "the mind of Christ." The Pharisees wrongly attributed the Lord's curing of such mental ailments to the power of Baalzebub.

Baalzebub, the "prince of the devils," was a Philistine god, an idol located at Ekron, per Matthew 9:34; 12:24-28; 2 Kings 1:2-16. In this idol "god" the power to heal diseases was thought to reside. The people and the Jews alleged that Jesus was not sent of God Almighty, the Father: "The people answered and said, You have a devil. Who goes about to kill you?" and, "Then answered the Jews and said unto him, Say we not well that thou art a Samaritan and hast a devil?" See John 7:20; 8:44-59. The people of Samaria did not worship God in Jerusalem, but worshipped in their temple on Mt Gerizim. The Jews refused to acknowledge that Jesus' authority was from God, the Father; but alleged that his power ('He was a Samaritan,' they said!) was from a corrupt belief in their false gods and was derived from the practices of the surrounding nations.

Diabolos is the word used when speaking of people who are under subject to the power of evil thoughts. Diabolos (1228) is more distinctly related to how the mind of a man [who is flesh] works in making a choice. The etiology of the word shows its meaning. A game played with the child's toy, the diabolo, illustrates the mechanics: A stick with a cup on its end is connected to a ball with a string tied to both the cup and the ball. With the stick the ball is tossed and the player tries to catch the ball in the cup. Sometime the ball is captured; sometimes it is not. The string, along with the skill of the player, are the things which determines whether the ball is caught or left to fall outside the cup. This action pretty much illustrates how a "thought" - like the ball - is either captured or left go by the power of the mind's predominant spirit.

Thus likewise, in the Greek, dia means against; bolo means to throw. This diabolos is not the "devil" of popular theology, but in the Scriptures represents the activity of the false accuser as the enemy to the "mind of Christ."

Thus defined, the work of the "devil" is the ever present evil thinking of the flesh; of the evil thought thrown against, and overcoming, the good idea. Each individual has his own "devil;" collectively this power of evil thinking is embodied in "the dragon, the old serpent" (who in the Revelation represents all the peoples and men who are adverse to the Jews, to the restoration of the kingdom of Jesus Christ, who are totally opposed to the word of the LORD.)

This diabolos motivates the "Satan," the false accuser (4567); which works by the knowledge of evil, which presently is a corruption in the flesh.

The text of Luke 10:17-24 makes it clear that Jesus viewed the power of the serpent to be caused by "devils," "demons," "the devil" and "Satan." The power of the evil spirit is overcome by the preaching (and practice) of the gospel of "the kingdom of God," which he said, "is within you," and which place is also the abode of the good and evil spirit in a man.

NOTE on ... The Scorpions

Both the Old Testament and the New Testament Writings of the Holy Scriptures speak of the locust. The word locust, 200, akris, occurs only four times in the New Testament Writings:

1. In the Gospels of Matthew 3:4 and of Mark 1:6, (altogether two times) where it is stated that the food of John the Baptist consisted of "locusts and wild honey." There is little doubt that these two Gospel records speak about the literal gnawing insect which was a 'clean' food, permissible under the Law,
2. Twice in the book of the prophecy of the Lord's apocalypse, at Revelation 9:3, and 9:7, the verses describe the appearance and the shape of the peculiar locusts which form the plague which - the first time - arrives at the fifth trumpet's sounding during "the day of the Lord."


A "plague" is defined in the Greek by the word, mastix, 3148. It is also translated as a "scourge," 3146, from the root 3145, to gnaw, (Revelation 16:10).

They are an armored force, numbering two millions in assembly, from the LORD's own "army of heaven." An astute reader may reflect upon the singular title of God, Yahweh T'Sabaoth in respect to this heaven sent force...

Distinct nuances of language are shown in the Hebrew words used to describe the locust. The King James Authorized Version of the Holy Bible translates four different Hebrew words as "locust." The arbeh is the common locust insect, but geb, chagab, and tselatsal also refer to different stages in the formation of the "locust" which is an insect.

There is considerable doubt that the locust of Revelation 9 is either a source of food or designed to sustain life.

The text, in fact, goes to some length in order to disabuse the reader of any idea that these locusts are insects. What these locusts represent is pretty clearly defined by the context. The spirit of the text, it seems, recognizes that the reader may become perplexed about the nature of these locusts, and so the text carefully defines the arrival, shape and activities of these peculiar invading bodies from the heavens.

The problem of identity is confused when anyone holds Newton's theory of natural law - that the acts of God and the work of the powers of the heavens are merely "laws of nature" in operation. Holy Scripture is quite outspoken that the creation and the working of the laws governing the heavenly bodies are designed and set in motion by the Heavenly Creator of all things. The revived Greek philosophy of Newton, with those of Lord Bacon and Spinoza, has greatly undermined the truth of the Holy Scriptures while advancing the "continuous historic" view of the Church, an undermining which subverts the power of a full faith in God; and ultimately, needlessly, destroys a life.

Many Christians are unaware therefore of their own nearness to the fire, smoke and brimstone of the judgment day. Hopefully this study may alleviate and dispel any ignorance of "the day" for them.