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Introduction:
Revelation 19:11-21
I.
The Return of the Conquer (vs.
11-13)
A. He is the Reliable One (vs.
11a)
B. He is the Righteous One (vs.
11b)
C.
He is the Revenging One (vs.
12a)
These are the same eyes that looked with compassion on Peter as He restored him to fellowship after Peter had denied his Master three times.
These are the same eyes that shed tears as He looked over Jerusalem because their religious leaders were trying to keep their people from embracing their Messiah.
These are the same eyes that shed tears at the death of His good friend, Lazareth.
These are the same eyes that will look with joy as He gathers His children in Heaven for all eternity.
These are the same eyes that John sees are flashing with judgment.
I want to remember what it means when John speaks about His eyes as fire.
This is the only time in the book of Revelation that we have seen John describe these eyes as a flame of fire.
There are two other times in the book of Revelation where Jesus is described this way.
By the way, He is only described this way in the book of Revelation and one in the book of Daniel.
I believe that the flaming of Christ have two aspects that relate to this description; and they both go hand in hand.
The first is judgment.
These eyes, though at times filled sith love and compassion, are now filled with revenge.
As Christ sets out to judge his enemies.
And in this context, directly, to judge the AntiChrist and the false prophet.
Their sin has reached into heaven and now it is time to judge.
The Second aspect of the flaming eyes are omniscient penetration.
That is to say that all is open and bare to the sovereign one who rules.
Just as we saw in chapter regarding the eyes of fire, he is able to penetrate the deepest part of anything and know all things about it.
That is why He is able to judge in both truth and righteousness, but it is a perfect judgment because He knows all things perfectly by the penetrating gaze that he has.
All of these images that John gives to us here regarding the features of Christ, point directly to His deity.
A very similar event that John would have been a witness to would be the transfiguration.
During which time, the humanity of Jesus Christ was peeled back and His glory was reveled.
Similar to way that his glory is reveled as He ascends from Heaven.
Notice, that while the wording not the exact, the features described give you idea about reveled divinity.
Matthew
And then John describes that coming in .
The glory of God is most clearly and fully seen in the person of Jesus Christ.
The transfiguration event most powerfully and dramatically demonstrated that Jesus was the true glory of God, though veiled while he walked in flesh on this earth.
The two comings of Christ, the first in humility robed in flesh and the second in glory robed in light, are the two great themes of biblical prophecy.
The transfiguration event most powerfully and dramatically demonstrated that Jesus was the true glory of God, though veiled while he walked in flesh on this earth.
The two comings of Christ, the first in humility robed in flesh and the second in glory robed in light, are the two
Just a footnote here:
The transfiguration event most powerfully and dramatically demonstrated that Jesus was the true glory of God, though veiled while he walked in flesh on this earth.
The two comings of Christ, the first in humility robed in flesh and the second in glory robed in light, are the two great themes of biblical prophecy.
The transfiguration event most powerfully and dramatically demonstrated that Jesus was the true glory of God, though veiled while he walked in flesh on this earth.
The two comings of Christ, the first in humility robed in flesh and the second in glory robed in light, are the two great themes of b
The two saints that are the companions of Jesus here, Moses and Elijah, might be symbolic of two categories of saints that enter the kingdom.
Those who have died (Moses) and those who have not died (Elijah) but are transformed at the rapture.
D. He is the Reigning One (vs.
12b)
“Crowns” is the word “διάδημα” and means a royal crown.
As opposed to the rider on the rider on the white horse in , where he wears a “στέφανος” which is just a victors crown, not the crown of a king.
The literal Greek definition of the διάδημα means “royal headbands”.
And that helps us the understanding what John sees here because John says that he saw Christ wearing “many crowns”.
Well, if it is a crown like we typically think of as a crown, then it may seem a bit far fetched that Christ would wear “many” of them.
But if you understand that these are not made of metal but are bands bound around the forehead, “many” does not seem unimaginable.
The dragon and the beast also wear diadems, but theirs are emblems of usurped royalty, they are in opposition to this King, who wears his diadems in righteousness.
These are “many” because all royalty truly belongs to him.
There is another reason why Jesus Christ is pictured here as wearing “many crowns” and we go to the OT to get more insight into this.
Remember when David and His army defeated the Ammonites?
What did David do after their defeat?
Collecting the crown of a vanquished enemy was customary in ancient times.
The picture is that Jesus Christ has defeated the dragon and the beast from and 13 who are also seen as wearing διάδημα crowns.
He has defeated them and has taken their crown is accordance to the practice of the ancients; thus the text says that he has many crown.
E.
He is the Rare One (vs.
12c)
All attempts to figure out this name are pointless since the text clearly states that it is a name that no man knows.
Even John, while writing under inspiration, did not have the name reveled to him.
I believe that it is probably a name that appears no where in the Scripture or else we would know it, just not know that we know it.
And, listen, it could be a name that we never know even in our glorified state.
F.
He is the Ravaging One (vs.
13)
This blood is not the blood was shed on the cross.
This is a judging blood not a redeeming blood.
This blood is the blood of His slaughtered enemies.
The natural question that arises is, “why are his garments bloody before the battle even starts”?
Listen, it is important to understand that his is not His first battle, but this is His last battle.
All throughout redemptive history he has come to the defense of His people and HIs war clothes bear the blood stains of many previous slaughters.
Notice the language of verse 15.
Treading out the grapes in the winepress is an Old Testament portrayal of God who in his anger against sin tramples on the grapes of wrath.
It refers to God’s day of vengeance when he alone worked for the salvation of his people and then expended his wrath on the wicked (Isa.
63:4–6).
The picture, then, is a robe spattered with the blood of his enemies; that is, God pronounced and passed judgment with the result that the evidence is visibly displayed on his garments.
G.
He is the Radiant One (vs.
13b)
This title, without a doubt, identifies this rider as the Lord Jesus Christ.
He is identified as the “Logos of God”.
So that is the returning conqueror; he is the reliable one, the righteous one, the revenging one, the reigning one, the rare one, the ravaging one and the radiant one.
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