What the Bible says about
Wars and Rumors of Wars
(From Forerunner Commentary)
The wording implies an expected increase in conflicts due to the stresses of the time leading up to the end. In other words, amplified contention is a precursor of the end time. His comments specify wars between nations and kingdoms, but John's description in Revelation 6:3-4 expands this out to "people . . . kill[ing] one another." This suggests that this horseman not only deals in mass destruction in civil, border, and world wars, but also in smaller conflicts down to individual murders. Thus, the second seal also covers rising violent crime, gang activity, mob hits, assassinations, family feuds of the Hatfield-McCoy variety, and personal disputes that turn violent.
In saying "wars and rumors of wars," Jesus seems to be saying that some wars will be threatened yet not fought. This is not the sense of the Greek, however. The word translated "rumors" (akoé) is the common Greek word for "sense of hearing" (in the active sense) or "report" (in the passive sense). Jesus really means that we will hear the noise of war with our own ears and we will also hear reports of wars occurring elsewhere. In other words, wars will be taking place all over the world!
Immediately, He cautions us not to let such reports trouble us; that is, He tells us not to let the constant wars cause us to panic. Typically, if a person becomes panicky, his fight-or-flight response kicks in, and his brain shuts down. Our Savior wants us to keep our wits about us because "the end is not yet." Regrettably, war is a natural, human activity, so an abundance of war and violence is not by itself a definitive sign of the end. Certainly, the end time will be one of terrible warfare, but many other factors must fall into place before we conclude that we are living at the close of the age.
Jesus then specifies that "nation will rise against nation, and kingdom against kingdom." Looking at this from today's perspective, we might think He is repeating Himself, but He actually makes a distinction between ethnic warfare ("nation" = éthnos)—wars between different peoples—and political warfare ("kingdom" = basileia)—wars between realms or nation-states. Oftentimes, the former are civil wars within a nation comprised of various ethnic groups, such as the former Yugoslavia. The latter, then, are what we call international conflicts like the recent Gulf Wars. Jesus' distinction tells us that war is the norm both within nations and between them.
Richard T. Ritenbaugh
The Four Horsemen (Part Three): The Red Horse
If Jesus said this to imply something of worldwide importance—worldwide impact—it did not apply well to those people in Jesus' day because, to them, the world was limited to the Mediterranean area. They did not have radio, television, or telephones. Communication then compared to today was quite slow. What we are looking at here in Matthew 24 is primarily addressed to those who are living at the end-time, when there is radio, television, the Internet, and all kinds of means of rapid communication.
We cannot go through a day anymore without hearing of a war or some kind of armed fighting or conflict with people being killed somewhere on this earth, whether it is in Afghanistan, in Pakistan, in Iraq, in East Africa, in South America, or now even in the United States. It is happening all the time, and we are aware of it. We may not pay a great deal of attention, but it registers on our minds that it has occurred. It adds to the intensity of our stress and keeps us a little bit on edge. However, Jesus says that, despite hearing all these terrible things, the end is not yet.
All of the things He mentions from verse 4 to at least verse 12 is that none of them is absolutely a sign of the time of the end. This is not to say that they will not happen at the time of the end. They most certainly will happen at the time of the end, but none of these things of and by themselves, or even collectively, is a sign of the end time. These kinds of events can all occur at any time in history. Beginning at verse 12, though, things begin to get more serious for those of us who are living at the end time.
In terms of spiritual instruction to us, Jesus is warning us not to allow ourselves to get caught up in them because they can very easily become false signs that one can give far too much importance to.
These things are happening, and they are happening at both an increasing tempo and an increasing intensity. They are beginning to strike right in our very own lands. We need to keep an eye on them, but Jesus says, despite them, "The end is not yet."
John W. Ritenbaugh
Does Doctrine Really Matter? (Part Four)
Scripture contains another sealed scroll that rarely receives a second glance, yet it more closely resembles the scroll John agonized over than the scrolls of Ezekiel and Zechariah.
In Jeremiah 32:6-15, just before the siege of Jerusalem, God instructs Jeremiah to perform an act as a sign that the Jews would return to the land. This passage is about inheritance and redemption of property, in which Jeremiah is the kinsman-redeemer, similar to Boaz (Ruth 4:1-11). At God's direction, Jeremiah pays the purchase price, signs and seals the deed, and performs it all in the presence of witnesses.
Verse 11 refers to the purchase deed in the singular but later describes it as “boththat which was sealed . . . and that which was open.” These title deeds consisted of duplicates. One copy was left open so the contents could be read by any interested party, while the second copy was sealed to ensure that no tampering could be done. When it was time to buy back the property, the sealed copy would be unsealed to verify the original agreement. The only person with authority to unseal the deed, however, was the rightful owner—the one redeeming the property.
Consider how this applies to the scroll of Revelation 5. In type, it is not merely a prophetic scroll of judgment but a sealed title deed! Its sealing is not due to its contents being truly secret since the majority of its contents can be found in other places. God's prophets warn about religious deception; wars; famines; pestilences and earthquakes; the deaths of God's servants; great signs in the heavens; and the future Kingdom. In other words, in the words of the prophets, we already have the open deed, though it is fragmented and not in time-sequence. The essence of what John sees as the seals are opened has not been completely hidden from human knowledge; the prophets have already, at least in part, spoken of each of them.
Also, we have Jesus' testimony in the Olivet Prophecy, of which the Revelation scroll is essentially an expansion, particularly regarding the Seventh Seal. The two prophecies describe the same judgment events in the same order. In type, then, the gospel of the Kingdom of God, including the Olivet Prophecy, is like the open deed that we can consult at any time.
Thus, the Revelation scroll remains sealed until the right time for a different purpose—not because of wholly secret contents, but because the seals denote that only the one claiming the property at issue is legally allowed to open the scroll. John sees the scroll in the Father's right hand because the time has come to release the seals. It is time for the property to be redeemed and the proper ownership to be legally determined. With the sealed scroll in the Eternal Judge's right hand, a strong angel—an officer of the court, so to speak—issues a challenge for the worthy party to step forward and claim what is his.
Understanding this scroll answers why John wept so much: He was looking at the title deed of all things! God is praised for creating “all things” (Revelation 4:11), and He has appointed the Son as heir of “all things” (Hebrews 1:2). However, the world and its inhabitants are presently in Satan's hand. He currently holds the property in question, having the whole world under his sway (I John 5:19).
Thus, the ownership of the creation and the whole purpose of Elohim in creating humanity in God's image are hanging in the balance—and nobody is found who could claim it. The weight of what it would mean for the deed to go unredeemed—for the world to continue with Satan as its ruler—must have overwhelmed John.
Having paid the ultimate purchase price for His property, the Lamb alone is worthy to open the sealed deed. The Lamb even provides His own witnesses to testify of His eligibility—His claim on His property—throughout His earthly ministry (John 1:6-8, 15); after His death (Acts 1:8, 22; 2:32; 3:15; 4:33; 5:32; 10:39; 13:31; 14:17; 22:15; 23:11); in every martyr willing to die for his Kingdom and King (Revelation 6:9-11); and in two final witnesses of the Lamb's right to all things (Revelation 11:3-13).
David C. Grabbe
Worthy to Take the Scroll
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