The Revelation of Yahshua (Jesus) Christ - 2022


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Buy this book in softcover at Christogenea ChristReich: A Commentary on the Revelation of Yahshua Christ

For our old 2011 Revelation Commentary click here.

On the Revelation of Yahshua Christ, Part 1: An Introduction

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On the Revelation of Yahshua Christ, Part 1: An Introduction

Here, after eleven years, we shall revisit our commentary on the Revelation of Yahshua Christ with a new presentation, and of course it shall be based on the text as it is presented in the Christogenea New Testament. Our first version of this commentary was originally presented in fourteen podcasts from December of 2010 through April of 2011. While there are several reasons for wanting to replace our old commentary, here I will only state that I hope to expand some portions of the original while also offering some clarifications, rewriting or further expounding on some of our explanations. I also hope to more thoroughly cross-reference portions of parallel prophecies which are found in the books of the prophets, especially in Ezekiel, Daniel, Obadiah, Zechariah and Malachi.

Later that same year I first published Christreich, which is the title of a book which had encapsulated the original podcast commentary. While we hope this new commentary will be more comprehensive, I do not foresee adding much to the interpretations themselves. But while I cannot yet rule that out completely, I do not think that this new version will invalidate anything I had written there, except for one note which must be corrected at Revelation chapter 20, verse 5, which I shall discuss further below. This commentary, and even this introduction, shall be founded on the edited text of Christreich rather than the notes for the original podcasts. For that reason, I was tempted to title this series “Christreich 2.0” or something similar, but I decided to stay with our more traditional scheme. That title may be appropriate if Yahweh God permits me to publish a second edition of the book, something which I certainly hope to achieve.

On the Revelation of Yahshua Christ, Part 2: The Revelation of Christ as God

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On the Revelation of Yahshua Christ, Part 2: The Revelation of Christ as God

In our opening presentation in this series, we offered a description of the antiquity of the oldest extant manuscripts of the Revelation, and also sought to establish the approximate time and place of the authorship of the work, including the fact that it was written by the apostle John, the son of Zebedee, who also wrote the Gospel bearing his name, and the epistles which have been attributed to him from the earliest times. Doing that, we cited Ignatius of Antioch, Justin Martyr, Irenaeus, Clement of Alexandria, Tertullian, Hippolytus of Rome, Victorinus of Pettau, and the Acts of the Holy Apostle and Evangelist John. Our purpose was to exhibit the fact that from these eight ancient second and third-century Christian sources, a rather consistent narrative is presented in which it may be determined that the apostle John wrote his Gospel account, was imprisoned in exile on Patmos at an undetermined time in the reign of the emperor Domitian, and upon the death of Domitian he returned to Ephesus, where he penned the Revelation of Yahshua Christ. It is not certain when he may have written his three surviving epistles.

While doing that we also presented and discussed the arguments of one of the earliest skeptics of John’s authorship of the Revelation, Dionysius of Alexandria. So we hope to have also convincingly explained how the arguments of Dionysius are all faulty or without merit, and after the faults are elucidated he really has no arguments remaining to provide a substantial basis for his doubt.

Furthermore, there are some tales found in the early Christian writers of which we ourselves must be skeptical. Presenting our witnesses, one tale that we encountered from Tertullian described John’s having been boiled in oil without injury before his exile to Patmos. In the Acts of the Holy Apostle and Evangelist John, a work which is esteemed to predate Tertullian by at least several decades, although John’s exile is recorded no such story of his having been boiled in oil is found. Rather, in that record it is attested that John was banished to Patmos instead of being executed on account of a miracle where he had raised a dead woman to life. Outside of the Book of Acts, I do not necessarily credit the writings which purport to record the acts of the apostles, but this does indicate that not all accounts found in the so-called “Church Fathers” are trustworthy or even consistent.

However when there are eight ancient witnesses to a particular historical narrative, such as the exile of John and his writing of the Revelation after his exile had ended, then the records are difficult to simply brush aside. Then, as we shall see, when the text of the Revelation itself supports that same narrative, then we must accept it as relative truth.

On the Revelation of Yahshua Christ, Part 3: What is a Nicolaitan?

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On the Revelation of Yahshua Christ, Part 3: What is a Nicolaitan?

In our last presentation we discussed Revelation chapter 1 and the nature of Yahshua Christ as He revealed it through the apostle John. While there are numerous indications in the words of the ancient prophets that Christ is Yahweh God incarnate, and while Christ Himself had made similar professions in several different ways in the accounts in the Gospels, and especially in the Gospel of John, here in Revelation chapter 1 He made several explicit statements as well as several allegories which reveal that He is God. This is found in the underlying meaning of epithets such as “He who is and who was and who is coming” and “First Born from the dead”, but it is explicit in verses 7 and 8 where we read: “7 Behold! He comes with the clouds, and every eye shall see Him, even whoever had pierced Him, and all the tribes of the earth shall mourn before Him. Yeah, truly! 8 ‘I am the Alpha and the Omega, says Yahweh God, He who is and who was and who is coming, the Almighty.’”

In verse 4 we also see a reference to Christ as “He who is and who was and who is coming”, but here in verse 8 we see those words attributed to Yahweh God, yet they are referring to Yahshua Christ. There is a difficulty in the King James Version in verse 8, where it has only “I am Alpha and Omega, the beginning and the ending, saith the Lord”, yet the New American Standard Version has the complete verse to read: “‘I am the Alpha and the Omega,’ says the Lord God, ‘who is and who was and who is to come, the Almighty.’” All of the Greek manuscripts have the phrase κύριος ὁ θεός, or “the Lord God” in verse 8, and the King James Version chose to ignore the word for God. That same phrase, κύριος ὁ θεός, was employed in the Septuagint wherever the Hebrew words for Yahweh Elohim, or Yahweh God, appear in the Hebrew of the Old Testament. For that reason we render κύριος ὁ θεός as “Yahweh God” throughout our translation of the New Testament, as it should be. So the terminology employed in these verses explicitly reveals the true nature of Christ as God, and Yahweh had also described Himself as the Shadday or Almighty throughout the Old Testament, yet here we also see that epithet applied to Christ.

On the Revelation of Yahshua Christ, Part 4: The Churches at Ephesus and Smyrna

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On the Revelation of Yahshua Christ, Part 4: The Churches at Ephesus and Smyrna

In our last presentation we took a long digression in order to elucidate the mistakes which the early Christian writers had made where they attempted to explain the references which Yahshua Christ had made in Revelation chapter 2 to a certain group, or class, of men whom He had called Nicolaitans. The earliest of those writers, Ignatius of Antioch, had acknowledged the existence of a group called Nicolaitans, but without explanation he referred to them as being “falsely so-called” Nicolaitans, and if they did not deserve the label then even if an actual sect existed which called themselves by that name, it could not have been the same as those to whom Christ had referred here.

Later so-called Church Fathers attributed to the Nicolaitans certain sins for which Christ had explicitly condemned Balaam and a woman whom He called Jezebel in this chapter, but Christ Himself never attributed those sins to the Nicolaitans, so the attribution cannot stand. Several others went so far as to connect these Nicolaitans to the Nicolaus of Antioch mentioned in Acts chapter 6, which is basically a slander of that particular Nicolaus. The events of Acts chapter 6 date to as early as 34 AD, and certainly happened long before 41 AD where the death of Herod Agrippa I is recorded in Acts chapter 12. We may think that if a man who was described by Luke as having been one of the early saints and leaders of the church in Judaea had broken away and began some heretical sect supposedly known to all of those early Christian writers, that Luke, as well as Peter, James and Paul along with him, most of whom must have known Nicolaus personally, would have mentioned his heresy somewhere in their writings, as they all lived and wrote for at least another 28 years. James and Paul each died about 62 AD, in different places and under different circumstances, and that is when Luke ended the records of the Book of Acts. Therefore it is highly unlikely that the Nicolaus of Acts chapter 6 had founded any heresy worthy enough to be mentioned, and even hated, by Christ here in Revelation chapter 2. Yahshua Christ must have been referring to something else.

So in rejecting the false assumptions and unsupported conclusions of the so-called Church Fathers in reference to the Nicolaitans, and examining the history of the early Church from the writings of the apostles who authored our New Testament scriptures, in my opinion a much more accurate interpretation of the references to Nicolaitans mentioned here in Revelation chapter 2 may be attained. The word nicolaitan means prevailing over the people, and seeing the Judaizers with whom the apostles had struggled, who sought to rule over the people in the dispensation of rituals, later called sacraments, we can determine that a Nicolaitan is one of that particular class of priest, whether Judaic or Pagan, who sought to control the people by withholding mysteries and dispensing sacraments, or rituals.

On the Revelation of Yahshua Christ, Part 5: The Churches at Pergamos and Thyatira

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On the Revelation of Yahshua Christ, Part 5: The Churches at Pergamos and Thyatira

Presenting the first part of Revelation chapter 2 and the messages to the assemblies at Ephesus and Smyrna, we had encountered and discussed several concepts that are contained in those messages which we believe are necessary to understand not only in relation to the Revelation, but also to the entire Bible as well as to our lives as Christians today. First, although we are not told what sin it was that they had been committing, because the Ephesians had left their first love, as it was described, they then began to accept or to commit some sin from which they were commanded to repent. Then Christ had threatened that if they did not repent, they would be punished. So it is evident that even Christians who profess Christ and endure in His Name, who reject false apostles and Nicolaitans, which we interpret as those professional priests who with pretense would rule over the people, and who are also even commended for not bearing evil, must nevertheless seek to maintain complete obedience to the Gospel of Christ or face the consequences of punishment from God. This is absolutely contrary to the general belief of most Christians today, who basically claim that all one has to do is to believe in Jesus and perform some rituals in order to be saved. Having rejected false apostles, the Ephesians clearly believed the Gospel as it was taught them by true apostles, so they must have believed in Jesus, as today’s denominational Christians would also claim to do. Yet Christ Himself had warned them that they would be punished if they did not repent of their sin, that their lampstand would be removed from its place.

Another thing which we have not yet discussed is an aspect of the words of Christ in regard to the works of the Nicolaitans which He had professed that “I also hate.” This situation also betrays the professions of denominational Christians who often claim that God is Love, that Jesus is Love, and that He is incapable of hate. There certainly are things which Jesus hates, deeds which Jesus hates, and even people which Jesus hates, as we shall see again later in this 2nd chapter of the Revelation.

On the Revelation of Yahshua Christ, Part 6: The Churches at Sardis, Philadelphia and Laodicea

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On the Revelation of Yahshua Christ, Part 6: The Churches at Sardis, Philadelphia and Laodicea

In our last presentation, having concluded our commentary on Revelation chapter 2 we discussed the messages to the assemblies at Pergamos and Thyatira. In those messages, each of these assemblies were criticized by Yahshua Christ for having accepted men and women who were advocating the same sin, but in a somewhat different manner. The assembly at Pergamos had evidently had at least several unnamed members who upheld what Christ had described as the “teaching of Balaam, who had taught Balak to put a trap before the sons of Israel, to eat things sacrificed to idols and to commit fornication.”

Consulting the Old Testament Scriptures in order to find what the teaching of Balaam had been, in Numbers chapter 25 we find that the Moabites had instructed their women to seduce the men of Israel into engaging in illicit acts of sexual intercourse. There we read, in part, “1 And Israel abode in Shittim, and the people began to commit whoredom with the daughters of Moab.” Then a little further on: “3 And Israel joined himself unto Baalpeor: and the anger of the LORD was kindled against Israel.” But it is not until this incident is mentioned again later, in Numbers chapter 31, that we find that it was indeed Balaam who had taught this, where we read that it was done “through the counsel of Balaam, to commit trespass against the LORD in the matter of Peor, and there was a plague among the congregation of the LORD.” So Balaam, who was hired to curse Israel, could not curse them as Yahweh had caused only blessings to emanate from his mouth. Therefore, perceiving that if the men of Israel could be coaxed into such a sin that they would lose the favor of their God, he instructed Balak to do that very thing.

On the Revelation of Yahshua Christ, Part 7: Visions of the Throne of God

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On the Revelation of Yahshua Christ, Part 7: Visions of the Throne of God

Having presented the messages of Yahshua Christ to the seven churches in Roman Asia which are found in Revelation chapters 2 and 3, we noticed that five of those churches, which were those in Ephesus, Pergamos, Thyatira, Sardis and Laodicea, had all been guilty of one sin or another from which they were commanded to repent. But the only sins which had been specifically mentioned to any of them were the sins of fornication and idolatry, or the eating of things sacrificed unto idols. These sins were specified in the messages to the churches of Pergamos and Thyatira, and in order to describe them Christ had evoked the Old Testament accounts of Balaam and Jezebel.

In the events of which we are informed by Scripture that the counsel of Balaam had precipitated, which are described in Numbers chapter 25, the children of Israel had “began to commit whoredom with the daughters of Moab”, as it is explicitly stated. We have already discussed at length and with historical references the sexual activities leading to race-mixing and other forms of fornication which were practiced by worshippers of Baal. In the account of this incident, the idol Baalpeor is mentioned, and it is evident that the Moabites had practiced those same perversions. That is how the sons of Israel had committed whoredom with the daughters of Moab, and not merely with the idols of Moab. In the events surrounding the life of Jezebel, she had actively promoted the worship of Baal in Israel, and the prophets of Baal and the prophets of the groves “which eat at Jezebel's table” were all confronted by the prophet Elijah whereupon they were all destroyed. Both Ahab and his wife Jezebel had died around 850 BC, and a hundred years later there is an account of the sins of Israel in the words of the prophet Hosea.

On the Revelation of Yahshua Christ, Part 8: The Lamb of God

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On the Revelation of Yahshua Christ, Part 8: The Lamb of God

Presenting our commentary on Revelation chapter 4 we had discussed Visions of the Throne of God, where in part we had compared John’s vision here with the similar earlier visions of both Isaiah and Ezekiel. In chapter 6 of Isaiah, the prophet had said rather explicitly that he saw “the Lord sitting upon a throne”, while in the opening chapter of his book Ezekiel only said that “upon the likeness of the throne was the likeness as the appearance of a man above upon it”, and described the man as having the appearance of fire. But towards the end of the chapter, Ezekiel said “This was the appearance of the likeness of the glory of the LORD.” Then as he opened chapter 2, he described things which the man had said to him. While Ezekiel attested that what he saw was merely a vision, and used a word which means likeness quite often in its description, Isaiah did not use those terms. But what Isaiah saw also must have been only a vision, or the burning coal which the seraph creature had set upon his mouth would certainly have caused him harm.

Now here in Revelation chapter 5, John is still describing what he had seen and not only do we see a vision of a man upon the throne of Yahweh, whom from His Own words had professed to be Christ, but we also shall see a vision of a Lamb, and the Lamb also represents Christ. Many Roman Catholics and other Trinitarians may imagine that this supports their Trinity doctrine, but that is not true, as these are only visions and in a vision Yahweh God may represent Himself in any way and as many times as He desires. Leading the Israelites out of Egypt, He was the pillar of a Cloud in the day and He was also the pillar of Fire at night, however both images represented one and the same God. Furthermore, He was the Rock in the Desert at that same time, and that was still the same God. It was Paul of Tarsus who exclaimed that Christ was the rock in the desert, in 1 Corinthians chapter 10, but He never really said that Christ was a literal rock. Paul only referred to a Spiritual Rock, and writing that, he was equating Christ with Yahweh in that chapter. Yahweh God was the Burning in the bush, He was the Spirit in the Cloud, the Spirit in the Fire, and the Spiritual Rock, and Christ is also an aspect of Him – the substance of His person and the fullness of the Divinity bodily, as Paul also described Him in the opening verses of his epistle to the Hebrews and in Colossians chapter 2. The term bodily is what is meant by the word incarnate, which means in the flesh.

On the Revelation of Yahshua Christ, Part 9: The Pattern of Empires

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On the Revelation of Yahshua Christ, Part 9: The Pattern of Empires

There are three methods of interpreting prophecy which are prevalent among Church commentators today, which are usually labeled as historicism, preterism and futurism. The preterist view generally upholds some variation of the belief that all Biblical prophecy was fulfilled by 70 AD with the destruction of Herod’s temple in Jerusalem. This view fails miserably not only here in the Revelation, but also in the words of the Old Testament prophets, and especially in Daniel and Obadiah. The futurist view generally upholds the belief that prophecy has more or less been put on hold for some period far into the future, when the descriptions of world events found in the Revelation and other prophets will play out like some sort of Hollywood science fiction movie. This view also fails miserably when it is compared to the actual words of the Revelation and the prophets. While we will not offer a detailed refutation of these views here and now, we have already endeavored to do that in the past, and here we would assert that the content of this commentary on the Revelation, when it is completed, will in itself provide a sufficient refutation of all opposing views.

The method of interpretation which we espouse is the historicist view of prophecy, which upholds an understanding that the words of both the prophets and the Revelation would gradually be fulfilled over time, and are still being fulfilled in the present day. It can be established that the prophet Jonah is the earliest of our Biblical prophets after David and Solomon, whose prophecies are recorded in his own separate book. Now it has now been approximately 2,850 years since the prophecy of Jonah was recorded, 2,530 years since Daniel, at least 2,450 years since Malachi, perhaps 1,924 years since John published the Revelation, and all of the other books of the Biblical prophets were recorded somewhere in between Jonah and Malachi. Therefore when examining the prophets, we would assert that the sensible method of interpretation is to estimate the historical context of each particular prophecy, and the circumstances in which the prophecy was written, and once the background history is understood, as well as the history of the subjects of the prophecy, then when the words of the prophecy are interpreted it may be determined both whether and when that prophecy was fulfilled. Very often, the background history is recorded in Scripture, and the fulfillment is much easier to determine. But after the Revelation there is no later Scripture, so a thorough understanding of secular history is necessary if one is to understand the fulfillment of any of its prophecies.

On the Revelation of Yahshua Christ, Part 10: The Assurance of God

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On the Revelation of Yahshua Christ, Part 10: The Assurance of God

Discussing the so-called Four Horsemen of the Apocalypse in relation to The Pattern of Empires in Revelation chapter 6, we sought to reconcile them to the apparent stages of the rise and fall of the Roman empire, since even though other empires certainly seem to have followed the same general pattern, Rome is the primary subject of the prophecy in these chapters of the Revelation. Now before we commence with our commentary on the Revelation itself, we shall take a moment to review Daniel chapter 2, as it is directly relevant to Revelation chapters 6 and 8. As we had also cited in that last presentation, this same observation was made by the 2nd century Christian bishop Irenaeus.

But first we must offer another digression. In our observance of the pattern of empires we noted that the various stages actually overlap one another. Rome’s White Horse stage began to take form when the city warred against the other tribes of the Italian peninsula and subjected them to itself. Then it turned to the nations abroad and began to subject them as well. Initially this expansion of the empire was conducted under the pretense of good intentions, especially as the bickering Greek states invited Rome to settle their disputes with one another. This White Horse seems to parallel the original expansion of the United States, when the contiguous territory on the North American continent was subjected up through the mid-19th century.

On the Revelation of Yahshua Christ, Part 11: The Fall of an Empire

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On the Revelation of Yahshua Christ, Part 11: The Fall of an Empire

Describing the sealing of the hundred and forty four thousand unsoiled saints of the tribes of Israel as The Assurance of God in Revelation chapter 7, we also saw that there was a much greater assurance, that an innumerable multitude “from all nations and tribes and peoples and tongues” would also be preserved, although they would first wash their garments in the blood of the Lamb, in what was described as a great tribulation. It is this latter group which is depicted as having made the exclamation that “Salvation is with our God sitting upon the throne and with the Lamb”, and therefore although they may not have been assigned the same special status as the hundred and forty four thousand who were sealed, they are nevertheless saved, in the eternal sense of the word as it is used in Scripture.

One common practice of many so-called pastors or theologians is to take a small portion of a prophecy, remove it from its original context, and apply it in some manner which suits themselves. Often by doing so they build entire sects around their own sick delusions. So there have been many fabulous theories proposed concerning the hundred and forty four thousand of the tribes of Israel who are sealed in Revelation chapter 7, and anyone who has ever promoted any of them should never be taken seriously about anything else which they may say about Scripture. This is because rather frequently men would prefer to write their own bible rather than seek to understand the Bible as it was written. When they do that, through their wild interpretations of Scripture they are actually announcing a Gospel which is contrary to the Gospel of Christ.

On the Revelation of Yahshua Christ, Part 12: The Condemnation of Roman and Byzantine Churches

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On the Revelation of Yahshua Christ, Part 12: The Condemnation of Roman and Byzantine Churches

As we proceed with our commentary on the Revelation, we shall hopefully be able to even more clearly elucidate the fact that its prophesies have foretold many of the most notable events of the history of these past two thousand years. But these are not singular events. Rather, most of them take place over several or even many centuries, so they really describe historical processes instead. The Four Horsemen of the Apocalypse describe four processes and sets of circumstances in the course of the history of the rise and fall of the Roman Empire, which from the time that it began extending overseas to the time of the fall of the western portion of the empire, which includes Rome itself, had lasted over seven hundred years. During the last three centuries of that process, the Germanic tribes were contending with the empire with increasing frequency until they were finally able to overrun it completely.

We may call these events processes because, as it is defined in common sources, a process is “a series of actions or steps taken in order to achieve a particular end.” Once men ever realize that Yahshua Christ and the prophets of Yahweh in the Old Testament have described these historical processes long before they actually began to unfold, then we must admit that the particular end of them which has been achieved is indeed the will of God, that He is true and He has set the course of the history of men to accomplish His purposes. Men must then admit that whether they submit to Him or not, they have no choice but to do His will, whether it be for their own good or for their own destruction, which is also something that He has already determined.

The entire process of the rise and fall of the Roman empire, as we have already discussed at length, was also prophesied by Daniel, in chapter 2 of the Book of Daniel in our Bibles. When we realize that Revelation chapters 6 through 8 parallel Daniel chapter 2 then the identification of these prophecies with the fall of Rome is irrefutable. However now we must digress to discuss another vision in Daniel which also describes the rise and fall of Rome, which is found in Daniel chapter 7. We had previously promised this discussion in relation to Revelation chapter 13, and we will reserve the greatest part of it for that time. But there are certain elements of it which we must comment upon here, because it foretells of historical events and circumstances leading up to things which we shall see prophesied here in Revelation chapter 9.

On the Revelation of Yahshua Christ, Part 13: The Little Book and the Reformation

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On the Revelation of Yahshua Christ, Part 13: The Little Book and the Reformation

Here we shall proceed with our commentary on the Revelation of Yahshua Christ while urging our listeners, or readers, to bear in mind our assertion that these visions related by John each describe certain historical processes which become evident in the most significant events of history since the time when John had received them, at the end of the first century. For nearly as soon as the people of Yahweh God had overrun the Roman Empire, as it is described in Daniel chapter 2 and in Revelation chapters 6 through 8, two little horns came up which would make war against the Body of Christ, as it is described in Daniel chapters 7 and 8, and each of those horns are described as falling, or fallen, stars in Revelation chapters 8 and 9.

Hopefully, according to our last presentation here it is fully apparent that Revelation chapter 9 is a prophecy of the Mohammedan invasions of Christian Europe first by the Arabs, and then by the Turks. Once that is accepted, perhaps then it should also become evident that Christ Himself had dehumanized both Arabs and Turks in His Own description of their attacks on the body of His people, which is also His Body. The Arabs and Turks are not described as people gone astray who may be considered as candidates for conversion to Christianity, but as locusts and destroying plagues who would torment His people for their sins.