[This is a transcript of a sermon on Revelation 19:11-16 preached by Rod Benson at Lithgow, Australia, in May 2018]
How will the world end? Will it be by means of a global zombie plague, a catastrophic asteroid collision, nuclear war with China, or the effects of climate change?
Fortunately, the last book in the Bible reveals to us in very fine detail how the world will end, along with answers to a host of other questions. Unfortunately, a lot of this supernatural insight is couched in the form of symbols which require thoughtful interpretation.
Christians often approach the Book of Revelation from one of two avenues:
- formal – reflecting the appropriation of the text in Christian hymns, prayers and church liturgies;
- informal – reflecting the appropriation of the text in popular culture.
Often these two avenues appear to lead to different destinations![1] So we need to take care to distinguish the voice of the Holy Spirit from the voice of Hollywood, and to recognise that the Book of Revelation is a complex piece of literature admitting multiple meanings in multiple contexts. And not every interpretation is valid, for us, today.
It may help to think of Revelation as not simply containing the famous letters to the seven churches in western Turkey (chapters 1-3), but as one long extended letter by the Apostle John to these churches (1:1), and indirectly to every church and every follower of Jesus.
We should also note that this is prophetic literature (1:3), drawing deeply on the rich biblical tradition of Israel’s ancient prophets, recast in fresh forms for an international audience.
The book is also a witness (1:2), in which John testifies to what God has revealed to him in the courts of heaven (see 4:1).
By the time we reach chapter 19:11, a lot has been said, and a lot of great and terrible, even horrific, events have occurred. Our own history, in the early part of the 21st century following the birth of Jesus, falls somewhere between chapters 1 and 19. But as we come to 19:11, as we draw back the curtain to discover what John has set forth here, we look into the future, to events that have clearly not yet occurred in time and space.
What is it that John sees next? In chapter 1 he sees a vision of the risen Christ, walking among the churches, observing, noting, judging. In chapter 4, he sees another vision, of “a door standing open in heaven” (4:1) and he hears an invitation to approach with confidence, and immediately he is in heaven’s throne room. In 19:11, he again sees a vision of “heaven standing open,” but this time the door is open to allow a white horse through, along with its unique rider.
It quickly becomes clear that this rider is none other than Jesus the Messiah, but he has not emerged for a gallop in the forest, or a brief vacation. Nor has Jesus emerged from heaven to participate in the fabulous “wedding supper of the Lamb” (19:9). He is not dressed for a wedding. He is dressed for war.
Throughout the Book of Revelation, the sequences of divine judgment (the seven seals, trumpets and bowls) objectively show history from God’s point of view. Each sequence halts at the brink of the literal return of Jesus Christ from heaven to earth.
In chapter 19:11, history moves beyond the brink, into uncharted waters, arriving at the ultimate moment and final climax of history. Our Father in heaven throws heaven open and King Jesus appears, in the splendour of his glory, to claim final victory.
Verses 11-16 are all about Jesus. The humble rabbi who once entered Jerusalem on a donkey, on his way to a death of shame as an enemy of the Roman state, now returns as the risen sovereign of all creation, leading heaven’s armies, striking down those who oppose, ruling with an iron sceptre, treading the winepress of the holy fury of Almighty God against all sin. This is Jesus of Nazareth, King of kings, Lord of lords. He is worthy of our worship. He alone is worthy.
John’s testimony in these six verses (19:11-16) reveals aspects of Jesus’ identity, character and mission. First, who is this Jesus? His name is “the word of God” (v. 13b), “Faithful and True” (v. 11b). He keeps his promises. His new covenant, written in blood, will stand forever, and all who place their trust in him will be raised on the Last Day.
He is the one who humbled himself, obedient to the point of death, and God has highly exalted him, giving him a name above every other name, so that at the name of Jesus every knee shall bow, and every mouth confess that Jesus Christ is Lord (Php 2:8-11).
Second, what is Jesus like? What does John discern of his character? Jesus is holy and just, judging women and men, angels and demons, with perfect justice (v. 11c).
“Coming out of his mouth is a sharp sword with which to strike down the nations” arrayed against him (v. 15; cf 1:16). Jesus possesses authority to wipe out all opposition, all rival wills.
“His eyes are like blazing fire” (v. 12; cf 1:14b), signifying deity, laying bare all deception, overlooking nothing.
“On his head are many crowns” (v. 12b) – not the Roman laurel crown of athletic victory but a diadem, denoting supreme authority to rule. The evil dragon in 12:3 had seven diadems, showing its ambition to usurp the sovereign rule of Jesus. But Jesus is crowned with diadems beyond measure: ultimate, unimaginably vast authority, and the majesty and power that attends such authority.
Jesus also “has a name written on him that no one knows but himself” (v. 12c). What can this mean? There are depths to the nature and person of Christ beyond the reach of human intellect to grasp. This is not merely the greatest of all men, the noblest of all kings, the most unique person on the stage of world history. This is God.
Jesus shares the same eternal nature as Almighty God, and the Holy Spirit. Jesus is, by nature, absolute deity, from everlasting to everlasting one of the Three known to us as the Holy Trinity, thrice blessed, yet in the person of Jesus made visible to us, approachable, able to be known, able to be loved, deserving of our loyalty and worship.
Third, what can we learn of the mission of Jesus in this text? He judges; he wages war (v. 11b; 15b). He leads the armies of heaven (possibly a reference to holy angels, cf 2 Th 1:7). He leads others who emerge with him who are elsewhere described as “called, chosen and faithful” (17:14).
He is clothed with a robe dipped in blood (v. 13a) – not the blood of enemies but his own blood, for he is the Lamb who was slain (5:12), now in possession of endless life, and this life he shares with all who acknowledge his sovereignty and lordship. The redeemed rejoice at this sight, and the enemies of the Lamb despair: “Look, he is coming with the clouds, and every eye will see him, even those who pierced him, and all the peoples on earth will mourn because of him” (1:7).
Notice that the only weapon carried by this unprecedented army is carried by Jesus, and it is the sword of the word of God. There are no other weapons that can withstand the word of God. the enemies of the Lamb have no weapons. They fight no battle. The war has already been won. This is a victory march (v. 16). Biblical scholar Robert Mounce writes:
John is not describing the gradual conquest of evil in the spiritual struggles of the faithful, but a great historic event which brings to an end the Antichrist and his forces and ushers in the long-awaited era of righteousness.[2]
Chapter 19:17-21 describe the sudden outcome of this great event originating in heaven and played out on earth, the fulfilment of prophecy, the end of history, the return of the King. Notice the striking contrast between the “great supper of God” (v. 17; cf Ezk 39:1-6) and the “wedding supper of the Lamb” (v. 9). One describes the final outcome of divine judgment; the other describes the ecstasy of salvation in all its fullness.
You and I don’t win all our battles, even when we are sure that we are on the side of justice. That’s the way it is. But we may be supremely confident that King Jesus has already won the decisive battle, and will go on to take victory in the cosmic war.
As for the “beast” and “false prophet,” let me suggest that we should not try to associate such figures with a single social, political or religious entity. Instead, ask,
- What is beastly (inhuman, ungodly, unwholesome) about the community in which I live?
- In what areas of my life have I accommodated these beastly principles and suppressed the life-giving and humane principles that animate the kingdom of God?
- What ethics do I practice that are not in harmony with the biblical ideal of the good life?
- What can I do to change things for the better?
May each of us live in such a way that our first concern is to bring joy and not sorrow to the heart of our Father in heaven, and ascribe glory to King Jesus, and walk in the Spirit of Jesus, so that one day, on that greatest of all days, we too are among that multitude of faithful followers who accompany the King of kings and Lord of lords out of heaven as he celebrates his ultimate victory over sin and death, clothed in fine white linen, eyes focused on the Lamb, whom having not seen we love.
Sermon 762 copyright © 2018 Rod Benson. Preached at Lithgow Baptist Church, Australia, on Sunday 6 May 2018. Unless otherwise noted, Scripture quotations are from The Holy Bible, New International Version (Grand Rapids: Zondervan, 2011).
[1] Gail R. O’Day, “Teaching and preaching the book of Revelation,” Word & World 25 (3), Summer 2005, 246.
[2] Robert H. Mounce, Commentary on Revelation (1911; repr. Grand Rapids: Kregel Publications, 1977), 2:256.
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