Removal of the Restrainer Part two

 

Removal of the Restrainer Part two

Verses 3-4: The dragon is identified as Satan (in verse 9).

His red color shows his murderous character (compare John 8:44).

His seven heads and seven crowns depict the completeness and universality of his power and influence (but compare Psalm 74:14).

His ten horns show Satan’s connection with the fourth beast (of Daniel 7:7, 24), and with the Beast from the sea (in chapter 13:1-10 of Revelation).

The third part of the stars of heaven are probably the fallen angels who followed Satan in his original rebellion against God (compare Isa. 14:12-15; Eze. 28:12-16; 2Pet. 2:4; Jude 6).

At the time of the birth of Christ, Satan was ready to kill Him (compare Mat. 2:13-18).

Rev. 12:3 And there appeared another wonder in heaven; and behold a great red dragon, having seven heads and ten horns, and seven crowns upon his heads.

great red dragon... Used 13 times in Revelation as a symbol of Satan (Rev. 12:3-17; 13:2-4, 13:11; Job 41:1-34).

red (πυῤῥὸς)

From πῦρ fire. Flame-colored. Compare 2Kgs. 3:22; Zec. 1:8. Only here and Rev. 12:3. See on Rev. 6:4.

dragon (δράκων)

Satan. See Rev. 12:9. The word is found only in Revelation. In the Septuagint, of the serpent into which Moses' rod was changed. In Isa. 27:1; Eze. 29:3, of the crocodile or leviathan of Job 41:1. In Jer. 51:34, of a dragon.

The woman’s mortal enemy is Satan, who appears as a dragon 13 times in this book (compare verses 9; 20:2).

Red speaks of bloodshed (compare John 8:44).

We see here this red dragon.

This is the devil, and he is shown red all over to show his murderous and destructive personality.

This is the only place in the New Testament that dragon is used. Here it is not a literal dragon, but a figure of Satan.

having seven heads... Symbols of the 7 world empires that precede the kingdom of Antichrist, which is the 8^th.

and ten horns... His 10 horns are not crowned, while those on the beast are (Rev. 13:1), symbolizing his power over the 10 kingdoms will be given to the beast. His 7 heads are crowned (Rev. 12:3), symbolizing his rule over the 7 kingdoms preceding the Antichrist kingdom. The 7 heads on the beast are not crowned (Rev. 13:1), meaning that the Antichrist has not ruled the 7 kingdoms preceding his, the 8th kingdom (Rev. 17:8-11).

Here too, we can assume these world powers oppose the Christians and Jesus' church.

seven heads … ten horns … seven crowns:

crowns (διαδήματα)

The Kingly crown, not the chaplet στέφανος. Rev., rightly, the crown. See on 1Pet. 5:4; see on Jas. 1:12. Crown is used with a variety of words: crown of righteousness (2Tim. 4:8); glory (1Pet. 5:4); beauty Isa. 62:3, Sept., A.V., glory); pride (Isa. 28:1); rejoicing (1Thes. 2:19). See on Rev. 2:10.

Figurative language depicting Satan’s domination of 7 past worldly kingdoms and 10 future kingdoms (compare Dan. 7:7, 20, 24; see notes on 13:1; 17:9-10).

The dragon of the passage is great and red: great because of the power which he possesses; red, the colour of blood, because of the ferocity with which he destroys men: He was a murderer from the beginning; Cain was of the evil one, and slew his brother; And I saw the woman that is, the woman who rode upon the scarlet-coloured beast drunk with the blood of the saints, and with the blood of the martyrs of Jesus. The dragon has further seven heads, - seven, the number of completeness, so that he possesses everything to enable him to execute his plans; and ten horns, the emblem at once of his strength and of his rule over all the kingdoms of the world. Upon the heads, too, are seven diadems, a word different from that which had been employed for the woman’s crown in the first verse of the chapter. Hers is a crown of victory; the diadems of the dragon are only marks of royalty, and may be worn, as they will be worn, in defeat.

The Second Personage: The Red Dragon with The 7 Heads And 10 Horns

The second wonder semeion, sign; cf. Rev. 12:1) appeared in heaven, though it actually related to scenes on earth. It was a great red dragon, having 7 heads and 10 horns, and 7 crowns on his heads. From similar descriptions in Dan. 7:7-8, 7:24 and Rev. 13:1, this beast represented Satan’s control over world empires in the Great Tribulation last 3 and ½ years. Rev. 12:9 identifies the dragon as Satan. The color red might indicate the bloodshed related to this period. The 10 horns presented symbolically the 10 kings (see Dan. 7:24) who reigned simultaneously with the coming world ruler and who were mentioned both in Dan. 7:7 and Rev. 13:1.

Such is the first scene of this chapter; and, glancing once more over it, it would seem as if its chief purpose were to present to us the two great opposing forces of light and darkness of the Son and the dragon, considered in themselves.

Satan Thrown Down to Earth

Rev. 12:7 And there was war in heaven: Michael and his angels fought against the dragon; and the dragon fought and his angels,

there was (ἐγένετο)

Lit., there arose.

war in heaven... This war in heaven will be the last actual struggle between Satan and God over the possession of the heavenlies where Satan reigns (Eph. 2:2; 6:12). Satan still has access to God’s heaven to accuse the brethren, but from the time of this casting out he will never again enter heaven (Job 1:6; 2:1; Rev. 12:7-12; Zec. 3:1).

war in heaven

Compare 1Kgs/ 22; Job 1, 2:1-13; Zec. 3:1-10; Luke 10:18.

The tumultuous events on earth during the Tribulation find their counterpart in heaven.

Five facts about the war in heaven:

1. The fact: there will be a war (Rev. 12:7).

2. The time: in the middle of Daniel’s 70th week (Rev. 12:6-14; 13:1-5)

3. The place: in the heavenlies (Rev. 12:7; Eph. 2:2; Eph. 6:12)

4. The combatants (Rev. 12:7)

5. The result (Rev. 12:8-12)

A state of war has existed since the fall of Satan (compare verse 4, compare Dan. 10:13; Jude 9).

The war predicted here could not be the same as the one in heaven (Isa. 14:12-14; Luke 10:18). That was in the dateless past before the six days’ work of Genesis 1:3-2:25. This war is yet future, for all events of Rev. 4:1-22:5 must be after the churches (Rev. 4:1). The only truth we find here in connection with the original war in heaven is that revealing how many angels originally fell with Lucifer (Rev. 12:4).

Something will intensify that warfare, possible the raptured saints passing through the realm of the prince of the power of the air (compare Eph. 2:2).

Michael and his... I really believe that Michael is a very high-up angel directly under Jesus' command. The dragon here is Lucifer, which was an evil archangel.

Michael and his angels fought against the dragon Dan. 10:13, 10:21; 12:1; Jude 1:9.

Michael

See Dan. 10:13, 10:21; 12:1; and see on Jude 1:9.

Here we strike a peculiarity of this epistle which caused its authority to be impugned in very early times, viz., the apparent citations of apocryphal writings. The passages are Jude 1:9, 1:14, 1:15. This reference to Michael was said by Origen to be founded on a Jewish work called The Assumption of Moses, the first part of which was lately found in an old Latin translation at Milan; and this is the view of Davidson, so far at least as the words the Lord rebuke thee are concerned. Others refer it to Zec. 3:1; but there is nothing there about Moses' body, or Michael, or a dispute about the body. Others, again, to a rabbinical comment on Deut. 34:6, where Michael is said to have been made guardian of Moses' grave. Doubtless Jude was referring to some accepted story or tradition, probably based on Deut. 34:6. For a similar reference to tradition compare 2Tim. 3:8; Acts 7:22.

Angels are described in scripture as forming a society with different orders and dignities. This conception is developed in the books written during and after the exile, especially Daniel and Zechariah. Michael Who is like God? is one of the seven archangels and was regarded as the special protector of the Hebrew nation. He is mentioned three times in the Old Testament (Dan. 10:13, 10:21; 12:1), and twice in the New Testament (Jude 1:9; Rev. 12:7). He is adored as a saint in the Romish Church. For legends, see Mrs. Jameson, Sacred and Legendary Art, i., 94 sq.

angels fought against... Angels fight by physical contact in the same way that people do. They are capable of operation in the material and earthly realm. After all, heaven and other planets are of material substance like the earth. Angels have done and can do all things that men can do, plus some things people cannot do before becoming resurrected, immortalized, and being given glorified bodies like Christ who can appear and disappear, going through material substance (see, John 21:14). Angels are capable of being captured and confined by chains and prisons like people (Dan. 10:13-21; 2Pet. 2:4; Jude 1:6-7; Rev. 9:11, 9:14; 20:1-10). Here one army of angels is going to defeat and cast down another army of angels to the earth and confine them there (Rev. 12:7-12). All fallen ones will be confined to hell forever (Mat. 24:41; Rev. 20:10).

fought (ἐπολέμησαν)

The correct reading is τοῦ πολεμῆσαι to fight. So, Rev., “going forth to war against the dragon (κατὰ τοῦ δράκοντος). The correct reading is μετά with.

The second scene follows: -

And there was war in heaven, Michael and his angels going forth to war with the dragon; and the dragon warred and his angels: and they prevailed not, neither was their place found any more in heaven. And the great dragon was cast down, the old serpent, he that is called the devil, and Satan, the deceiver of the whole inhabited earth: he was cast down into the earth, and his angels were cast down with him. And I heard a great voice in heaven, saying, Now is come the salvation, and the power, and the kingdom of our God, and the authority of His Christ: for the accuser of our brethren is cast down, which accuseth them before our God day and night And they overcame him because of the blood of the Lamb, and because of the word of their testimony; and they loved not their life even unto death. Therefore rejoice, O heavens, and ye that tabernacle in them. Woe for the earth and for the sea! because the devil is gone down unto you, having great wrath, knowing that he hath but a short season (Rev. 12:7-12).

The progress of the thought is continuous. The combatants have been set before us, and we have now the contest in which they are engaged. This consideration also helps us to understand the personality of Michael and the particular conflict in the Seer’s view.

The statement that there was war in heaven, and that when the dragon was defeated he was cast down into the earth, might lead us to think of an earlier conflict between good and evil than any in which man has part: of that mentioned by St. Peter and St. Jude, when the former consoles the righteous by the thought that God spared not angels when they sinned, but cast them down to hell, and committed them to pits of darkness, to be reserved unto judgment, and when the latter warns sinners to remember that angels which kept not their own principality, but left their proper habitation, He hath kept in everlasting bonds under darkness unto the judgment of the great day. The circumstances, however, of the war, lead rather to the thought of a conflict in which the Son, incarnate and glorified, takes His part. For this Son is the opponent of the dragon introduced to us in the first paragraph of the chapter. Heaven is not so much a premundane or supramundane locality as the spiritual sphere within which believers' dwell even during their earthly pilgrimage, when that pilgrimage is viewed upon its higher side. And the means by which the victory is gained - for the victors overcame by the blood of the Lamb, and by the word of their testimony - distinctly indicate that the struggle referred to took place after the work of redemption had been completed, not before it was begun. (2Pet. 2:4; Jude1:6).

The Fourth Personage: Satan Cast Out of Heaven

Michael the archangel (cf. Jude 1:9) and his angels fought Satan and his angels, that is, demons. The time of this war in heaven was not indicated but the context refers to the end time. The efforts of some expositors to make this coincidental with the first coming of Christ, linking it with Luke 10:18, are not justified by the context in Rev. 12:1-17. Also, Satan is most obviously active throughout the period of the Church Age (cf. Acts 5:3; 1Cor. 5:5; 7:5; 2Cor. 2:11; 11:14; 12:7; 1Tim. 1:20; 1Pet. 5:8).

The concept that Satan is inactive in the present Age is a false conclusion based on an attempt to place the binding of Satan at the first coming of Christ (Rev. 20:1-3). However, the binding of Satan is still a future event that relates to the millennial kingdom.

Rev. 12:8 And prevailed not; neither was their place found any more in heaven.

And prevailed not... Greek: ischuo. Translated prevail (Rev. 12:8; Acts 19:16, 19:20) be able (Luke 13:24; 14:29-30; John 21:6; Acts 6:10; 15:10); be of strength (Heb. 9:17); avail (Gal. 5:6; 6:15; Jas. 5:16); and several other ways.

prevailed (ἴσχυσαν)

See on Luke 14:30; see on Luke 16:3; see on Jas. 5:16.

The vision of war in heaven anticipates Satan's exclusion from heaven and his restriction to the earth during the last half of the Great Tribulation, so that Satan must thereafter confine his activities to the earthly sphere.

Michael the archangel is the leader of God's holy angels (Dan 10:13, 21; 12:1; Jude 9).

I believe there is an order of command in heaven as there is here on the earth.

We see here that not only the church of the Lord Jesus Christ is being attacked here on the earth, but that there is war in heaven as well.

Here we see the defeat of Satan to such an extent that he is not allowed in heaven anymore, not even to accuse the believers.

To the same effect are all those passages where our Lord or His Apostles speak, not of a partial, but of a complete, victory over Satan, so that for His people the great enemy of man is already judged, and overthrown, and bruised beneath their feet: Now is a judgment of this world now shall the prince of this world be cast out; And when He the Advocate) is come, He will convince the world of judgment, because the prince of this world hath been judged; Since then the children are sharers in flesh and blood, He also Himself in like manner partook of the same; that through death He might bring to nought him that had the power of death, that is, the devil; and might deliver all them who through fear of death were all their lifetime subject to bondage; Whatsoever is begotten of God overcometh the world: and this is the victory that overcometh the world, even our faith; We know that whosoever is begotten of God sinneth not; but He that was begotten of God keepeth him, and the evil one toucheth him not. Luke 10:17-18; 11:21-22; John 13:31; 16:11; Heb. 2:14-15; 1Jhn. 5:4; 5:18)

His defeat on the earth is complete as well.

His doom was sealed when Jesus died on the cross and was resurrected.

Rev. 12:9 And the great dragon was cast out, that old serpent, called the Devil, and Satan, which deceiveth the whole world: he was cast out into the earth, and his angels were cast out with him.

the great dragon (ὁ δράκων ὁ μέγας)

Lit., the dragon, the great (dragon).

Here we see several names for the Devil.

that old serpent (ὁ ὄφις ὁ ἀρχαῖος)

Lit., the serpent, the old serpent. For this habitual construction in John, see on 1Jhn. 4:9. For ἀρχαῖος old, see on 1Jhn. 2:7, and compare he was a murderer ἀπ' ἀρχῆς from the beginning, John 8:44; ἀρχή beginning being etymologically akin to ἀρχαῖος old.

the Devil

The word means calumniator, slanderer. It is sometimes applied to men, as to Judas (John 6:70); in 1Tim. 3:11 slanderers; and in 2Tim. 3:3, and Tit. 2:3 false accusers. In such cases never with the article. The Devil, Satan, the god of this world ὁ διάβολος, is always with the article and never plural. This should be distinguished from another word, also wrongly rendered devil in the A. V. - δαίμων, and its more common neuter form δαιμόνιον, both of which should be translated demon, meaning the unclean spirits which possessed men, and were cast out by Christ and his apostles. The Rev., unfortunately, and against the protest of the American revisers, retains devil for both words, except in Acts 17:18, where it renders as A. V. gods. Devil comes from a Greek verb meaning to slander or to falsely accuse. He is a malignant liar (John 8:44, 1Jhn. 3:8). See on Mat. 4:1.

Satan

A transcription of the Hebrew word, derived from a verb to lie in wait or oppose. Hence an adversary. In this sense, of David, 1Sam. 29:4, and of the angel who met Balaam, Num. 22:22. Compare Zec. 3:1, 3:2; Job 1, 2:1-13. Διάβλος, devil, is the more common term in the New Testament. In Rev. 12:9, both terms are applied to him. See on Luke 10:18.

Notice we are told here that the serpent that tricked Eve was the devil as well. You can call him by any name you want to.

If whatever you call him is evil, it is the devil or his handiwork.

which deceived the... This is Satan’s chief business (Mat. 13:19; 2Cor. 4:4; 11:14-15; 2Thes. 2:8-12). Here we see that he deceiveth is continually deceiving, the whole world. That does not include the believers in the Lord Jesus Christ. Satan, meaning adversary, or enemy, and appears especially in Job and the gospels.

the deceiver (ὁ πλανῶν)

Lit., he that deceiveth. See on Mark 7:24; see on Mat. 27:63, 27:64; see on Jude 1:13. Not only do we err, but we are also responsible for it. The phrase only here in the New Testament. For the verb as applied to deceivers of various kinds, see Mat. 24:4; Rev. 2:20; 13:14; 19:20; 12:9; 20:3. Compare πλάνοι deceivers (2Jhn. 1:7); πλάνη error (Jude 1:11; 1Jhn. 4:6).

We are in this world, but we are not of this world.

world (οἰκουμένην)

See on Luke 2:1 The world with all its inhabitants.

Over and over, we are told that everyone except the elect of the Lord will be deceived. That old serpent … cast out into the earth:

Satan and his demons were cast out of heaven at the time of their original rebellion, but still have access to it (compare Job 1:6; 2:1).

down to (εἰς)

Lit., into.

That access will then be denied, and they will be forever barred from heaven. Devil, and Satan (compare 20:2).

His accusations against believers (verse 10), are unsuccessful because of Christ our Advocate (1 John 2:1).

As he has throughout human history, Satan will deceive people during the Tribulation (compare 13:14; 20:3; John 8:44).

After his temporary release from the bottomless pit at the end of the Millennium, he will briefly resume his deceitful ways (20:8, 10).

The evil one is given four designations:

(1) Dragon pictures his monstrous character as the enemy of God.

(2) Serpent connects him with the clever deception of Eve (in Genesis 3).

(3) Devil means "slanderer" (verse 10).

(4) Satan means "Adversary" (1 Pet. 5:8).

He also deceiveth the whole world (20:8).

The devil is the very one who brings in the "feel good" religion.

Beware, he is a destroyer, he appealed to Eve's flesh and destroyed her.

The flesh is at war with the Spirit. Do not listen to the flesh.

Verse 9 here is just a repetition of what we have been reading about, Satan and his angels (demons).

The devil runs to and fro throughout the earth seeking whom he may devour.

The devil does not even bother the lost at all. He already has them. He is after the believer.

He comes to church regularly, trying to coax you away.

He brings false doctrine and strife in the church.

Check everyone and everything they say by the Word of God.

The deceiver will come dressed in sheep's clothing (Matt. 7:15).

He plants doubt and fear wherever he goes.

In passages such as these we have the same thought as that before us in this vision. Satan has been cast out of heaven; that is, in his warfare against the children of God he has been completely overthrown. Over their higher life, their life in a risen and glorified Redeemer, he has no power. They are forever escaped from his bondage and are free. But he has been cast down into the earth, and his angels with him; that is, over the men of the world he still exerts his power, and they are led captive by him at his will. Hence, accordingly, the words of the great voice heard in heaven which occupy all the latter part of the vision, words which distinctly bring out the difference between the two aspects of Satan now adverted to, - (1) his impotence as regards the disciples of Jesus who are faithful unto death: Rejoice, O heavens, and ye that dwell in them; (2) his mastery over the ungodly: Woe for the earth and for the sea! for the devil is gone down unto you in great wrath, knowing that he hath but a short season. Although, therefore, the fall of the angels from their first estate may be remotely hinted at, the vision refers to the spiritual contest begun after the resurrection of Jesus; and we ask our readers only to pay particular regard to the double relation of Satan to mankind which is referred to in it: his subjection to the righteous and the subjection of the wicked to him. One phrase only may seem inconsistent with this view. In Rev. 12:9 Satan is described as the deceiver of the whole inhabited earth, for that, and not the whole world, is the true rendering of the original. The whole in habited earth cannot be the same as the earth. The latter is simply the wicked; the former includes all men. But the words describe a characteristic of Satan in himself, and not what he actually effects. He is the deceiver of the whole inhabited earth. He lays his snares for all. He tempted Jesus Himself in the wilderness, and many a time thereafter during His labors and His sufferings. The vision gives no ground for the supposition that God’s children are not attacked by him. It assures us only that when the attack is made it is at the same instant foiled. There is a battle, but Christians advance to it as conquerors; before it begins victory is theirs. (Comp. R.V. 1Jhn. 5:4).

One other expression of these verses may be noted: the short season spoken of in Rev. 12:12. This period of time is not to be looked at as if it were a brief special season at the close of the Christian age, when the wrath of Satan is aroused to a greater than ordinary degree because the last hour is about to strike. The great wrath with which he goes forth is that stirred in him by his defeat through the death, resurrection, and ascension of our Lord. It was roused in him when he was cast into the earth, and from that moment of defeat therefore the short season begins.

The outcome of the war was that Satan was hurled to the earth, and his character was clearly revealed in the various titles ascribed to him: the great dragon… that ancient serpent… the devil or Satan. With him went the fallen angels of the demon world.

While the concept of Satan in heaven is difficult to comprehend, it is clear that he is now the accuser of saints (cf. Job 1:6; Rev. 12:10). Though Satan was defeated at the first coming of Christ (John 16:11), his execution was delayed and is in stages. Here (Rev. 12:8-9) he will be cast out of heaven in the middle of the Tribulation. Later he will be bound for the duration of the millennial kingdom (Rev. 20:1-3). The devil will finally be thrown into the lake of burning sulfur (Rev. 20:10) where the world ruler (Antichrist) and the false prophet will have been cast a thousand years earlier.

Satan and his activities in heaven and earth opposed Christ as Priest in heaven, as King in Satan’s world rule in the Great Tribulation, and as the true Prophet by advancing the beast out of the earth (Rev. 13:11), who was the false prophet (Rev. 20:10). Satan was identified as that ancient serpent, alias the devil or Satan, and was declared to be the one who led the whole world astray. When he will be cast into the earth, all the fallen angels or demons will be cast down with him.

THE SECOND AND THIRD GREAT ENEMIES Of THE CHURCH.

WE have seen that the main purpose of chap. 12 was to introduce to our notice the dragon, or Satan, the first great enemy of the Church. The object of chap. 13 is to make us acquainted with her second and third great enemies, and thus to enable us to form a distinct conception of the powerful foes with which the followers of Christ have to contend. The two enemies referred to are respectively styled a beast (Rev. 13:1) and another beast (Rev. 13:11), or, as they are generally termed, the first beast and the second beast. To the word beast must be assigned in both cases its fullest and most pregnant sense. The two beasts are not only beasts, but wild beasts, strong, fierce, rapacious, and cruel, even the apparent softness and tenderness of the second being associated with those dragon words which can proceed only from a dragon heart. (Rev. 13:11).

Rev. 13:1 And I stood upon the sand of the sea, and saw a beast rise up out of the sea, having seven heads and ten horns, and upon his horns ten crowns, and upon his heads the name of blasphemy.

I, John saw these things (Rev. 22:8). The pronoun I is found 165 times in Revelation All together personal pronouns are used in Rev. 2:1-29,074 times.

of the sea... The Mediterranean Sea, because the nations under Antichrist surround it on 3 sides. Sea represents peoples in symbolic passages (Rev. 13:1; 17:1, 17:15; Dan. 7:2-3, 7:17).

beast rise up... Twenty facts about the first beast of Rev. 13:1-18:

1. He will be a man (Rev. 13:18).

2. He will rise out of the sea of humanity (Rev. 13:1; Dan. 7:24; 9:27; 11:36-45).

3. He will become ruler of the territory of the 7 kingdoms symbolized by the 7 heads (Rev. 13:1; 17:8-17).

4. He will become ruler of the 10 kingdoms that are yet to be formed inside the old Roman Empire territory (Rev. 13:1; 17:8-17; Dan. 7:23-24).

5. He will be a blasphemer (Rev. 13:1, 13:5; 17:3).

6. He will revive the old Grecian Empire. The beast is like a leopard, which, in the book of Daniel, symbolizes the Grecian Empire (Dan. 7:6; 8:20-23; Rev. 17:8-17).

7. He will also have characteristics of Medo-Persia (the bear, Rev. 13:3; Dan. 7:5,) and Babylon (the lion, Rev. 13:3; Dan. 7:4).

8. He will receive his power, throne, and great authority from Satan (Rev. 13:2; 16:13-16; 2Thes. 2:8-12; Dan. 8:24-25; 11:38-39).

9. He will not be assassinated and resurrected from the dead, here he is known as the man of sin first 3 and ½ years of the tribulation. It is one of the heads on the beast that is wounded to death and is healed, not the beast itself (Rev. 13:3). Here he is called the son of perdition as he is occupied by Satan the last 3 and 1/2 years of the tribulation. 

10. He will have all the world wondering after him (Rev. 13:2-4, 13:8-18).

11. He will be an object of worship (Rev. 13:4, 13:14-18; 14:9-11; 15:2; 16:2; 20:4-6).

12. He will be a supernaturally gifted orator (Rev. 13:5-6; Dan. 7:8, 7:11, 7:20, 7:25; 8:23; 11:36).

13. He will be given power and success for 42 months (Rev. 13:4; 11:1-3; 12:6, 12:14; Dan. 7:25; 12:7).

14. He will defy God and claim to be God himself (Rev. 13:6; 2Thes. 2:3-4; Dan. 7:25; 8:25; 11:36-39).

15. He will make war on the Jews and Christian and multitudes will be killed by him (Rev. 13:7, 13:15; 7:9-17; 14:13; 15:2-4; 20:4-6; Dan. 7:21; 8:23-25).

16. He will be given power over all nations inside the 10 kingdoms of the old Roman Empire territory (Rev. 13:7; Dan. 7:23-24; 8:23-25; 11:36-45).

17. He will be worshiped as God (Rev. 13:8, 13:14-18; 14:9-11; 20:4-6).

18. He will have a religious leader in the false prophet of Rev. 13:11-17; 16:13-16; 19:20; 20:10.

19. He will permit image worship of himself (Rev. 13:14-17; 14:9; 15:2; 20:4-6).

20. He will cause the mark or emblem of his kingdom, or his name, or the number of his name to be branded upon the right hand or forehead of his followers (Rev. 13:16-18; 14:9-11; 15:2; 16:2; 20:4-6).

beast (θηρίον)

Properly rendered. See remarks on ζῶα living creatures, Rev., living creatures. Alford aptly remarks that beasts is the most unfortunate word that could be imagined. Beast is θηρίον. Ζῶον emphasizes the vital element, θηρίον the bestial. Rev. 4:6.

rise up (ἀναβαῖνον)

Rev., better, coming up, thus giving the force of the participle.

Satan has and will rule the world until the seventh trumpet blows (11:15).

He has inflicted relentless pain on Israel (Dan. 8:24), desiring to kill the woman before she could bring forth the child that would destroy him (see Esther 3:6-15).

These seven are heads of evil governments.

This world power, through these earthly kingdoms, comes from Satan himself.

Five emperors had come and gone by the Apostle John's time; one ruled during his time; and the seventh represents the Antichrist to come.

We will get into more on this in a later chapter about the 6 empires that have come, which is most interesting.

His ten horns show Satan's connection with the fourth beast of (Daniel 7:7, 24), and with the Beast from the sea (in Rev. chapter 13).

Ten horns

Literally the fourth beast is a symbol of the old Roman Empire, the fourth of four kingdoms in succession. It is mentioned by name only in the N.T. (John 11:48; Acts 2:10; 16:21; etc.). This is a nondescript beast for there is nothing on earth to compare it with. It is a dreadful, terrible, strong beast with great iron teeth symbolizing the same as the iron on the image of Dan. 2:40-43. In fulfillment it devoured the other beasts and stamped upon them with its feet, meaning it conquered all the territories of the first beasts—Babylon, Medo-Persia, and Greece. It was different from all beasts before it, not only in a republican form of government, but also in power, greatness, extent of dominion, and length of duration. The ten horns symbolize ten kingdoms in the latter days, the last form of the old Roman Empire (Dan. 7:7-8, 7:23-24; Rev. 13:1-18; 17:8-17). Horns always symbolize kings (Dan. 7:7-8, 7:23-24; 8:8-9, 8:20-23; Rev. 17:8-17). Compare Dan. 7:7.

The seven crowned heads mean universal rule, and the ten horns mean world power to the utmost.

crowns (διαδήματα)

Compare Rev. 12:3. See on Rev. 2:10.

the name of...

the name (ὄνομα)

Read ὀνόματα names. On each head a name.

The first is thus described: -

And I saw a beast coming up out of the sea, having ten horns and even heads, and on his horns ten diadems, and upon his head's names of blasphemy. And the beast which I saw was like unto a leopard, and his feet were as the feet of a bear, and his mouth as the mouth of a lion: and the dragon gave him his power, and his throne, and great authority. And I saw one of his heads as though it had been slaughtered unto death; and the stroke of his death was healed: and the whole earth marveled after the beast. And they worshipped the dragon because he gave his authority unto the beast: and they worshipped the beast, saying, Who is like unto the beast, and who is able to war with him? And there was given to him a mouth speaking great things and blasphemies; and there was given to him authority to continue forty and two months. And he opened his mouth for blasphemies against God, to blaspheme His name, and His tabernacle, even them that tabernacle in the heaven. And it was given unto him to make war with the saints, and to overcome them: and there was given to him authority over every tribe, and people, and tongue, and nation. And all that dwell on the earth shall worship him, every one whose name hath not been written from the foundation of the world in the book of life of the Lamb that hath been slaughtered. If anyone hath an ear, let him hear. If anyone leadeth into captivity, into captivity he goeth: if anyone shall kill with the sword, with the sword must he be killed. Here is the patience and the faith of the saints (Rev. 13:1-10).

Dan. 8:10 And it waxed great, even to the host of heaven; and it cast down some of the host and of the stars to the ground and stamped upon them.

it waxed great...

גָּדַל

gâdal

gaw-dal'

A primitive root; properly to twist (compare H1434), that is, to be (causatively make) large (in various senses, as in body, mind, estate or honor, also in pride): - advance, boast, bring up, exceed, excellent, be (-come, do, give, make, wax), great (-er, come to. . estate, + things), grow (up), increase, lift up, magnify (-ifical), be many set by, nourish (up), pass, promote, proudly [spoken], tower.

even to...

עַד

‛ad

ad

Properly the same as H5703 (used as a preposition, adverb or conjugation; especially with a preposition); as far (or long, or much) as, whether of space (even unto) or time (during, while, until) or degree (equally with): - against, and, as, at, before, by (that), even (to), for (-asmuch as), [hither-] to, + how long, into, as long (much) as, (so) that, till, toward, until, when, while, (+ as) yet.

This particular Scripture could have two messages. One would be to the time very near to when Daniel lived, and the other could reach to the end of time.

host of heaven... Hebrew: tsaba’, a mass of persons or things, especially organized for war. The words host and hosts are used 491 times of various armies of earth and of heaven, as well as the mass of stars, etc. The term host of heaven is used of the sun, moon, and stars (Deut. 4:19; 17:3; 2Kgs. 17:16; 21:3-5; 23:4-5; 2Chr. 33:3-5); of the angels (1Kgs. 22:19; 2Chr. 18:18; Neh. 9:6); and here of the high priest, the priests and the Levites (Dan. 8:24-25; 12:7). It is a technical term for the ministers of the temple (Num. 4:23-43; 8:24-25). The host may also include the worshipers (Rev. 11:1-2). They are pictured under the figure of stars of heaven (Dan. 8:10). The fact that the host will be trodden under the foot of man proves it refers to the Jewish people on earth, and not literal stars of heaven (Dan. 8:10, 8:13).

the host...

צְבָאָה צָבָא

tsâbâ' tsebâ'âh

tsaw-baw', tseb-aw-aw'

From H6633, a mass of persons (or figurative things), especially regularly organized for war (an army); by implication a campaign, literally or figuratively (specifically hardship, worship): - appointed time, (+) army, (+) battle, company, host, service, soldiers, waiting upon, war (-fare).

of heaven...

שָׁמֶה שָׁמַיִם

shâmayim shâmeh

shaw-mah'-yim, shaw-meh'

The second form being dual of an unused singular; from an unused root meaning to be lofty; the sky (as aloft; the dual perhaps alluding to the visible arch in which the clouds move, as well as to the higher ether where the celestial bodies revolve): - air, X astrologer, heaven (-s).

it cast down... This picturesque language portrays Antiochus’ persecution against Jewish people using the figure of stars. When defeated, the stars Jewish people, will fall under the tyrant’s domination.

נָפַל

nâphal

naw-fal'

A primitive root; to fall, in a great variety of applications (intransitively or causatively, literally or figuratively): - be accepted, cast (down, self, [lots], out), cease, die, divide (by lot), (let) fail, (cause to, let, make, ready to) fall (away, down, -en, -ing), fell (-ing), fugitive, have [inheritamce], inferior, be judged [by mistake for H6419], lay (along), (cause to) lie down, light (down), be (X hast) lost, lying, overthrow, overwhelm, perish, present (-ed, -ing), (make to) rot, slay, smite out, X surely, throw down.

some of...

מִנֵּי מִנִּי מִן

min minnı̂y minnêy

min, min-nee', min-nay'

For H4482; properly a part of; hence (prepositionally), from or out of in many senses: - above, after, among, at, because of, by (reason of), from (among), in, X neither, X nor, (out) of, over, since X then, through, X whether, with.

the host... (same as above)

the stars...

כּוֹכָב

kôkâb

ko-kawb'

Probably from the same as H3522 (in the sense of rolling) or H3554 (in the sense of blazing); a star (as round or as shining); figuratively a prince: - star ([-gazer]).

to the ground...

אֶרֶץ

'erets

eh'-rets

From an unused root probably meaning to be firm; the earth (at large, or partitively a land): - X common, country, earth, field, ground, land, X nations, way, + wilderness, world.

and stamped upon...

רָמַס

râmas

raw-mas'

A primitive root; to tread upon (as a potter, in walking or abusively): - oppressor, stamp upon, trample (under feet), tread (down, upon).

And towards the Glory or Ornament hatstsebi - i.e., the Holy Land. Inflated with insolence, he now set himself against the stars, the host of heaven- i.e., against the chosen people of God and their leaders. He cast down and trampled on them, and defined the prince of the host.

Out of one of the four horns came another horn. It had an insignificant beginning, but it exerted power southward and eastward and toward the Beautiful Land, that is, the land of Israel. He became a great persecutor of the people of Israel the host of the heaven; cf. host in Dan. 8:13 and he subjugated that nation trampled on them. He set himself up as Israel’s king, calling himself the prince of the host. He compelled the nation to worship him, as suggested by the fact that he prohibited Israel from following her religious practices removing the daily sacrifice and desecrated the temple brought the sanctuary… low. The nation Israel the saints; cf. comments on Dan. 7:18 acceded to this individual’s wishes because of his rebellious attitude (cf. rebellion in Dan. 8:13. He prospered and so despised the truth contained in God’s Word that truth was said to be thrown to the ground.

Revelation 6:13 "And the stars of heaven fell unto the earth, even as a fig tree casteth her untimely figs, when she is shaken of a mighty wind."

stars of heaven... Five times the stars will become affected, corresponding with the sun above, but only twice are they spoken of as falling to the earth: first, during the 6th seal (Rev. 6:13); second, at the coming of Christ immediately after the tribulation (Mat. 24:29-31). There will be several years between the two events. This does not refer to true stars, all of which are much bigger than our earth, but to meteors or shooting stars.

The word stars can refer to any celestial body, large or small, and is not limited to normal English usage.

The best explanation is a massive asteroid or meteor shower.

untimely figs...

Winter figs that grow without the protection of leaves and are easily blown from the tree.

The fig tree physical Israel rejected Jesus and His Holy Spirit.

untimely figs (ὀλύνθους)

Better, as Rev., unripe. Compare Mat. 24:32; Isa. 34:4. Only here in the New Testament.

In Acts chapter 2, we read of the sound as of the rushing mighty wind that came and filled them with the Holy Ghost.

This mighty wind is of God.

Many times, when we read of the mighty wind, it is a sign of the Holy Spirit of God.

The Holy Spirit can be beautiful, as we read in Acts 2, or frightening to those who do not believe.

The Old Testament and the New Testament agree that there will be a time when the heavens will be shaken.

Isaiah chapters 7, 13, 17, Matthew 24, and at least a dozen more chapters in the Old and New Testaments agree that there will be a day, just as this one spoken of that John saw, when the heavens will be shaken.

We read also of the spiritual shaking that will take place.

We read that there shall be a great falling away in the church right before this occurs.

2Thes. 2:3 "Let no man deceive you by any means: for [that day shall not come], except there come a falling away first, and that man of sin be revealed, the son of perdition;"

As you can see, believers will be tried, and many will fall away.

In Luke chapter 21:16, we read about those who will be betrayed by those of their own household and friends.

We read again of the commotion in heaven:

Luke 21:25-26 "And there shall be signs in the sun, and in the moon, and in the stars; and upon the earth distress of nations, with perplexity; the sea and the waves roaring;" "Men's hearts failing them for fear, and for looking after those things which are coming on the earth: for the powers of heaven shall be shaken."

You can easily see that this is prophesied, not just of John, but by dozens of pens throughout the Bible.

The Sixth Seal

As the sixth seal opened, John recorded that a great earthquake occurred. More dramatic than the earthquake was the transformation of the heavens with the sun turning black, the moon turning blood red, and stars falling like late figs from a fig tree. The heavens appeared like a scroll being rolled up. At the same time, due to the earthquake, all the mountains and islands were moved from their places. Here again in the sequence of events, the end had not been reached as there was still another seal. But this was the most dramatic judgment thus far in this time of great distress before the Second Coming.

Many expositors have attempted to see a figurative fulfillment to this prophecy. It is preferable, however, to take this prediction literally. The trumpet and bowl judgments, to be revealed later in Revelation, also include great disturbances in the heavens and on the earth before Christ’s second coming.

Again the fig tree symbolizes the house of Israel. The host of heaven could be speaking of Israel.

2Thes. 2:6 And now ye know what withholdeth that he might be revealed in his time.

ye know what... What was it that they knew hindered the mystery of iniquity or spirit of lawlessness? If they knew what it was can, we not know the same thing, especially in view of this added revelation about it?

withholdeth that he... While the Thessalonians already had been taught and thus knew what was restraining the coming of the Antichrist, Paul does not say specifically in this letter; thus, many suggestions have been made to identify the restraining force (of verses 6-7).

These include:

(1) Human government.

(2) Preaching of the gospel.

(3) The binding of Satan.

(4) The providence of God.

(5) The Jewish state.

(6) The church; (7) The Holy Spirit; and

(8) Michael.

Whatever now restrains the Antichrist (of verses 3-4, 8-10), from being revealed in the fullness of his apostasy and evil, must be more than human or even angelic power. The power that holds back Satan from bringing the final apostasy and unveiling of his Satan-possessed false Christ must be divinely supernatural.

what withholdeth (τὸ κατέχον)

Better restraineth. The verb means to hold fast, as Luke 8:15: to hold back, as Luke 4:42. See on Rom. 1:18. He refers to some power which hinders the revelation of the man of sin or Antichrist.

It must be God’s power in operation that holds back Satan, so that the man of sin, the son of destruction, won’t be able to come until God permits it by removing the restraining power. The reason for the restraint was so that Antichrist would be revealed at God’s appointed time and no sooner, just as was Christ (Gal. 4:4). Because God controls Satan.

God has a time schedule when all of these things will happen. The man of sin cannot appear and do these things, until the Lord gives him permission to go ahead. Satan cannot do anything without permission from God to do it. Satan is not in control, the Lord is. The antichrist will appear on the scene, when God gets ready for him to and not one minute earlier.

in his time (ἐν τῷ αὐτοῦ καιρῷ)

Better, in his own season, not before his appointed season.

CHRIST cannot come, the Apostle has told us, until the falling away has first come, and the man of sin been revealed. In the verses before us, we are told that the man of sin himself cannot come, in the full sense of the word, he cannot be revealed in his true character of the counter-Christ, till a restraining force, known to the Thessalonians, but only obscurely alluded to by the Apostle, is taken out of the way. The Last Advent is thus at two removes from the present. First, there must be the removal of the power which holds the man of sin in check; then the culmination of evil in that great adversary of God; and not till then the return of the Lord in glory as Saviour and Judge.

2Thes. 2:7 For the mystery of iniquity doth already work: only he who now letteth will let, until he be taken out of the way.

only he who... The Hinderer of Lawlessness

1. It is something already known (2Thes. 2:6).

2. It now hinders lawlessness (2Thes. 2:6-7).

3. It is strong enough to prevent the revelation of the Antichrist (2Thes. 2:6-8).

4. It will hinder lawlessness until it is removed from the earth (2Thes. 2:7-8).

5. It is called he (2Thes. 2:7).

6. It will be removed from the earth before the second coming (2Thes. 2:7-8).

7. It will not be here when Christ comes to destroy Antichrist (2Thes. 2:7-8).

The Hinderer is One of Three Things:

1. Governments (Rom. 13:1-7; 1Pet. 2:13)

2. The Holy Spirit (John 16:7-15)

3. The church (Mat. 5:13; 1Cor. 2:15-16; Eph. 6:12-18; 2Cor. 10:4-7)

The hinderer of lawlessness must be the one that will be taken out of the world before Antichrist can be revealed (2Thes. 2:6-8). Will governments be taken out of the world? No, because Antichrist reigns over many kingdoms (Dan. 7:24; 11:40-45), and other kings reign over the rest of the earth all during the time the hinderer of lawlessness is removed (Rev. 11:15; 16:13-16). Will it be the Holy Spirit? No, for He will be here all through the tribulation and forever (John 14:16; Acts 2:16-21; Rev. 12:17 with Rev. 19:10; Zec. 12:10-13:1). Multitudes will be saved by the Holy Spirit during the tribulation, as now (Acts 2:16-21; 12:5, 12:17; 15:2-4; 20:4-6). So, it must be the church. The church will be raptured before Antichrist comes and this is the only one of the hinderers of lawlessness that will be removed from the earth (1Thes. 4:16).

only he who... The He of 2Thes. 2:7

The only argument used to prove that the Holy Spirit is the hinderer of this passage is the pronoun he. It is believed that the church could not be referred to as he, because it is the bride of Christ. However, the church is called a man (Eph. 2:15; 4:13) and the body of Christ (2Cor. 12:12-13,27; Eph. 1:22-23; Col. 1:18, 1:24). Therefore, can be referred to by a masculine pronoun.

The church is the only one of the three hinderers of lawlessness that will be taken out of the world. We must, therefore, conclude that he or the hinderer of lawlessness of 2Thes. 2:7 must refer to the church being taken out of the world ... And then shall that wicked be revealed who will be destroyed seven years later by Christ at His second coming (2Thes. 2:7-8).

until he be... Rapture Before Antichrist

The church will continue to hinder lawlessness until the rapture. And then the Antichrist will be revealed. This is conclusive proof that the rapture takes place before Daniel’s 70th week and the tribulation of Rev. 6:1-19:21. According to Dan. 9:27, Antichrist will be here for 7 years, for he makes a 7-year covenant with Israel. If he is here for 7 years, which will be the last 7 years of this age, and if he who hinders lawlessness refers to the church and is taken out of the way before he comes, then the rapture will take place before the last 7 years of this age and before the Antichrist comes at the beginning of those 7 years. See other proofs of this fact, Rev. 4:1.

John said after this I looked:

Ten Proofs the Rapture Takes Place in Rev. 4:1

Greek: meta tauta, after these things (John 5:1). This Greek phrase is used at the beginning and at end of this verse thus: "After these things after writing the things concerning the churches of Rev. 2-3, I looked ... a door was opened in heaven: and the first voice ... said, Come up hither, and I will show thee things which must be after these things," that is, after the churches (Rev. 4:1). This confirms and settles the question as to the time of the fulfillment of all the events of Rev. 4:1-11:22. They must be after these things of the churches, or after the rapture of the church. The church is no longer on earth when the events of Rev. 4-22 take place.

1. Christ said the things of Rev. 4-22 must be hereafter, that is, after the churches, as proved above and also in note, Rev. 1:19. Since this is true, then the church is raptured before these things of Rev. 4-22, and after the things of the churches of Rev. 2-3. Since the things which are (Rev. 2-3) concern the church, then the things which must be after the things which are must concern events after the churches. The church must be here during the time of the fulfillment of the things concerning the churches, and it must not be here during the fulfillment of the things after the churches. The church then is raptured in Rev. 4:1 between the things which are (Rev. 2-3) and the things which must be hereafter, that is, after the churches (Rev. 4-22).

2. The word church is found 19 times in Rev. 1-3 but not once in the third division of the book which contains the things which must be after the churches (Rev. 4:1-22:5). The church is found again in the conclusion of the book (Rev. 22:6-21), but only after the things which must be are fully revealed. If the church were on earth during the fulfillment of Rev. 4-22 it certainly would be mentioned.

3. The enthroned elders are representative of the raptured saints and they are always seen in heaven after Rev. 4:1. See, Rev. 4:4.

4. The 70th week of Daniel will be the last seven years of this age, during which time all of Rev. 4-19; Matthew 24-25 will be fulfilled. This week concerns Israel, not the church. Therefore, the church must be raptured before this week.

5. There is no place for the rapture of the church and the Old Testament saints other than in Rev. 4:1. The man-child and the great tribulation saints are the only ones to be saved and raptured during Daniel’s 70th week, and these are distinct groups from the church and the Old Testament saints, as proved in Rev. 4:4. Therefore, the church is either caught up in Rev. 4:1—after the churches of Rev. 2-3 and before the events coming after the churches of Rev. 4-22—or it is never mentioned in Revelation as to its rapture. If it were to be caught up anytime during this week, it surely would have been mentioned. The church could not be the man-child or the tribulation saints, as proved in Rev. 7:1-17; 12:1-17; 14:1-20.

6. In Luke 21:34-36 we have the promise of Jesus that the saved will be accounted worthy to escape all these things, and to stand before the Son of Man. The things they will escape are those of Mat. 24:4-26; Luke 21:4-19 and Rev. 6-19.

7. In 1Thes. 5:1-11 we have another definite promise assuring us that saints will escape the wrath of God (of Rev. 6-19). God has not appointed us to this wrath, but to obtain deliverance through Jesus Christ so we can live with Christ (1Thes. 5:9-11). How could saints comfort one another as stated in this scripture and in (1Thes. 4:16-17; Tit. 2:13) if the only hope they had was the coming wrath of God in the future tribulation?

8. In 2Thes. 2:6-8 it is definitely shown that the rapture takes place before the revelation of the Antichrist and before the 70th week of Daniel. The events of Rev. 4-19 will take place during this week, so the rapture must take place in Rev. 4:1.

9. There is a marked change in God’s attitude toward humanity in general, from that of mercy (Rev. 1-3) to that of judgment (Rev. 4-19). The seals, trumpets, and vials all picture judgment throughout Daniel’s 70th week. If the church does not go through any of these things, as proved already, then the rapture must take place in Rev. 4:1.

10. An individual or a body of individuals can be identified by peculiarities and characteristics. If the church is to be on earth and is the subject of Rev. 4-19, then its earmarks should be seen. But such are not to be found. On the other hand, earmarks of Israel are seen throughout the book after Rev. 4:1. The earmarks of the church are seen up to this point only. This proves that two different institutions are dealt with in different parts of the book: first, the church until its rapture in Rev. 4:1; second, Israel after the rapture of the church to the second coming of Christ (Rev. 4-19).