Have you ever wondered if we will experience revival before the Lord comes? In the first issue of Lamb Light, we examined the definite relationship between apostasy and the rise of the man of sin. However, a question lingers: "Will we not recognize our apostasy and heed the Lord's warnings and promises of Revelation chapters two and three?" The answers to these questions are contained in Revelation chapter six. There we learn that revival in the Church briefly follows the apostasy and is the catalyst that introduces all the events of the day of the Lord[1]. The rider on the white horse is the key...
In chapters one through three, the Lord held the churches accountable for their apostate conduct. He repeated to them, "... I know your deeds ... repent ..." and then encouraged them with "... he who overcomes ...." In the message to each church, promises were made "... to him who overcomes ...." The Lord was frank and direct, tying the consequences of their deeds to His inevitable coming[2].
Following His promises to overcomers, chapter five showed us the ultimate overcomer: the Lamb in the center of the throne of God[3]. The elder explained to John that "... the root of David has overcome ..." (5:5). There the Lamb's overcoming act was the subject of worship as heavenly hosts proclaimed:
Worthy art Thou to take the book, and to break its seals; for thou wast slain and didst purchase for God with Thy blood ....
Overcoming was called for in chapters two and three and then exhibited by the Lord himself in chapter five. The next mention of overcoming[4] is (as we might expect) in chapter six, and shows the saints responding to the Lord's call and example.
In chapter six, several items in the text indicate that the rider on the white horse is a portrayal of saints heeding the Lord's example and call to overcome.
The first indication that we are dealing with revival is the color of the horse: white. Every other use of this term in the book of Revelation, including later in this same chapter, indicates righteousness[5]. Viewing this symbolic color in any other way would be inconsistent with context and common usage. Some compelling reason from our text would be necessary to reject white as a symbol of righteousness; none exists.
Horses convey the idea of "vehicles." A horse of a particular color is a vehicle of a particular nature, condition or activity[6]. Thus a white horse is a vehicle for righteousness, a red horse is a vehicle for warfare, and so on. Riding a horse is then a picture of moving with that horse. Thus, to ride a white horse is to move in righteousness.
The next evidence of revival is the use of the word "overcome." The rider, wearing the victor's crown, is seen going out "... overcoming so that he might overcome ...." (lit. Greek)[7]. Although some have chosen to translate here "conquering and to conquer,"[8] the predominate uses of the word and the present context do not support this. Notice that the rider on the next (red) horse takes peace from the earth; obviously peace attends the activities of the rider on the previous (white) horse. Peace would be consistent with "overcoming" saints, but inconsistent with a "conqueror."
In the second sentence of verse eight, when the calamities attending the activities of the horsemen are summarized, the summary describes only the activities of the last three horsemen: "kill with sword" (the rider on the red horse), "famine" (the rider on the black horse), and "pestilence/death" (the rider on the green horse). The rider on the white horse is not seen as an instrument of the terrible calamity.
Following the calamities of the three horsemen, our attention is called to saints who have been killed, the fifth seal. They are "... under the altar ..." because, as overcomers, they subjected their lives to the inevitable death that precedes and results from following the Lord Jesus[9]. Since the rider on the white horse portrays saints overcoming, and the rider on the red horse portrays warfare, we are not surprised to find a picture of slain saints here in the chapter.
We see also under the fifth seal, that the saints under the altar are given white clothing, the realization of a specific promise to saints of the church who would overcome[10].
Some commentators have suggested that the rider on the white horse is a picture of Christ, due to the use of a similar symbol in chapter 19. But this is inconsistent with the relationship between symbols in the present context, since the Lamb (Christ) is in the center of the throne breaking the seals to enable the activities of the four horsemen. This is an understandable mistake since the activities of the church as the body of Christ should be consistent with the activities of Christ. Therefore, in chapter 19, the rider of the white horse is appropriately identified and distinguished as "The Word of God" and "King of Kings, and Lord of Lords" (19:13, 19:16).
Other commentators see the rider on the white horse as the antichrist. This position interprets the white horse as false righteousness. However, white conveys the picture of righteousness everywhere, and false righteousness nowhere, unless this is the one exception[11]. This interpretation misses the consistent usage of the word for overcome in chapters two through six; and the English word "conquering" is preferred as a description of the activities of the antichrist. But this interpretation grows from a hypothesis developed outside the present context and is guilty of eisegesis (i.e. reading into the text). There is no evidence in the context to support this view.
The rider on the white horse "... had a bow ...," indicating the actual possession of military strength, but the bow is not seen as the instrument of the overcoming. Thus, the saints portrayed here possess military strength, but are overcoming "... because of the word of God, and because of [their] testimony ...."[12]
The riders on the first two horses are both "given" the equipment to accomplish the missions appropriate to the horses they ride. The rider on the white horse is given the victor's crown[13] appropriate for followers of Jesus who would overcome, while the rider on the red horse is given a sword to accomplish warfare. The rider on the white horse needs the crown of victory to overcome, not the bow he already possesses.
Finally, the details of the third seal become particularly important to our understanding of the involvement of saints in seal one. After we are introduced to the scales and the high cost of food staples (6:5-6), the voice from the throne directs, "... do not harm the oil and the wine." Although some commentators have attempted to interpret this as a picture of wealthy people escaping famine, it is quite clearly a reference to the continuing means of testimony, fellowship and worship for those suffering the trials produced by the famine. Both items figured prominently in the service of the altar in the Old Testament. Both are common symbols of worship, the Spirit of God (oil) and the blood of the Lamb (wine). Thus, in the third seal, we learn that the famine resulting from warfare will not stop the means for the overcoming witness and worship of the saints.
The saints of the churches hear and respond. As overcomers, they find the same reception in the world that the Overcomer said they would find. But, "under the altar," they are clothed in white "... and told that they should rest ...."
The book of Revelation not only shows us that we will become overcomers, that revival is coming, but it shows us how the Lord will bring that about.
This comes to light in the order and nature of the things revealed in chapters one through six. In other words, what the Lord reveals in chapters one through six, and the order in which it is revealed, demonstrates the Lord's method for revival of His Church.
There is a carefully arranged internal unity in each of the messages. The feature/behavior of the Son of Man presented to a particular church, the problem/dominant experience of that church and the Lord's warning / encouragement are all consistent with the same theme. An obvious example of this is the message to the church in Pergamum. The feature of the Son of Man presented to the church is the "sharp two-edged sword" (2:12), the problem cited is those "who hold the teaching of Balaam" (2:14) and the warning is "I will make war against them with the sword of my mouth" (2:16). Each of these elements is unified around the theme of correct doctrine: the word of God ("two-edged sword"), comes out of the Son of Man's mouth (1:16), the word of God is not being taught correctly by some in Pergamum: they must repent or be corrected "by the sword" of His mouth. Pergamum is held responsible to exhibit in their conduct, the same conduct which is true of the Son of Man.
The letters thus exhibit seven themes, seven areas of conduct, that are true of the Son of Man and must be true of His churches (His body) for revival to take place.
The first picture of the Son of Man directed at the churches is of "... the One who holds the seven stars in His right hand, the One who walks among the seven golden lampstands ..." (2:1). Here, the Lord is portraying permanent loving relationship to the churches[14].
These churches, which are in need of repentance (five of the seven), are, to Him, "golden lampstands." Even though lukewarm Laodicea makes Him want to vomit, and Thyatira is involved in immoral behavior, yet He walks in their midst; He has not left them. His right hand, the hand of labor and control, is actively working with regard to the messages that the churches are giving to the world. Even though the message of Sardis is different than their name (dead versus alive), and the teaching of Pergamum is the word of Balaam instead of the "two-edged sword," He continues to make what they say the primary object of His labor[15].
The church in Ephesus cannot make the same claim. Yes, the Lord knows that they labor and persevere, they don't put up with evil men or false apostles, and they have the energy to continue. But the saints in Ephesus do not love the churches, even their own church, the way Jesus does: first, and above all else. Perhaps it was the fact that they were continually confronted with evil men or false apostles in their ranks that caused their love to slip. Whatever was responsible, the Lord now says to Ephesus, "... you have left[16] your first love ..." (2:4).
Thus, the appropriate warning follows:
Remember therefore from where you have fallen, and repent and do the deeds you did at first; or else I am coming to you, and will remove your lampstand out of its place -- unless you repent (2:5).
If they won't love their church above everything else, putting it first, as lovers put each other first, then the Lord will remove their church when He comes.
As Nathan said to David (II Sam. 12:7), "You are the man!" We, the saints living now, the evangelical, "Biblical" churches, are guilty of spiritual adultery. We demonstrate less than first love through competing denominations, racially divided churches, transient membership, transient leadership and the "meet my needs" mentality. First-century writers commented on the love present in the churches; twentieth-century writers remark on the lack of it. The churches today are clearly not the "first love" of most saints who claim to follow the Lord Jesus.
Revival depends on falling in love with our churches, being blinded to the faults by the golden finished product, remaining in the midst as we seek to solve the problems.
When was the last time you moved? What was the primary reason? I do not know most of the people who will read this, but I do know that the vast majority of them made their last move because it was good for their careers. A company closed or laid off people, a better opportunity came along, or their employer wanted them to relocate.
The question being asked first and foremost before most of us move is, "What is best for my career?" This is clearly an indication that our local church is not our first love!
The action of Christians today might make you think that somewhere in the New Testament, there is a verse like this, "Your power as a disciple depends on your economic success in the world. Therefore, while you are moving around doing your best to succeed in the world's economy, get involved in your local church and make disciples until it is no longer economically sound to do so." Or, we might imagine there is a verse like this, "If you want to follow me, avoid circumstances that may cause suffering, humiliation, or death. Verily, verily, I say unto you, before you decide on a place to live, consider if you will have to suffer to make disciples there. Its okay for the missionaries, but you're different!"
What has happened? How did we fall in love with success in the world? What arguments sustain this less than "first-love" practice?
"If I go to the location that is best for my career and income, I will be more valuable to the church that I attend in that location."
This argument is based on the false assumption that our effectiveness and power as Christians is improved by community position and the balance in our checkbook. However, neither affluence nor poverty determine spirituality. The Lord Jesus was the lowly son of a carpenter. The apostle Paul was a tent maker. Luke was a doctor. John had been a fisherman.
The fact is that as you allow your career to determine your location, you grow insensitive to the location of the best mission field for your spiritual gifts. It seems quite obvious that the Lord Jesus informed us that we would certainly suffer as His followers because that which is best for our careers, and that which is required to carry out the great commission, would come into certain conflict. We are less valuable to the church we attend if our career objectives motivate our location.
Yes, the apostle Paul made tents; and we must all work to eat. But Paul was motivated by the Great Commission, not the tent market. The church doesn't need more affluent members, it needs more examples of the sacrificial love and single-minded commitment that characterized the life of the Lord Jesus.
"The whole world is a mission field; wherever I live I can be in a body of believers making disciples. Why restrict my movements and fall in love with a particular local church and mission field? I exhibit first-love of the universal church by my participation in local churches where I live."
This argument (1) demonstrates a more serious first-love problem than Ephesus, and (2) does not understand the nature of living organisms, such as the local church.
Look at the message to Ephesus again, especially the warning. The Lord Jesus threatens to remove their lampstand, the local church in Ephesus. The very nature of this warning assumes that the people of Ephesus loved their church so much that they would be moved by this warning.
But that same warning today to the transient, career-oriented members of our local churches is hardly understood and little more than a threat of inconvenience. Since they really do not have a first-love commitment to a particular local church or mission field, they could easily reply, "I do not like to see this church fail, but I will just move to Laodicea. I hear that the economy there is very strong."
The churches are living bodies whose members have been specially selected and vitally connected to accomplish a mission with eternal significance in their particular community. We are quick to acknowledge the living organism nature of the churches, but nearly just as quick to leave our local church, failing to recognize the consequences of organ transplants to living bodies.
Some may argue that this organ transplant analogy between human bodies and the Church body does not apply. The question then becomes, "What analogies between the human body and Church body do apply?"
Building trust and understanding between people so that they function together well as a team requires time and commitment. The apostle Paul originally taught the Ephesians the importance of every member to the growth of the body (Eph. 4:16). Our churches today are in need of members who are committed to functioning in their local body, whose first-love is their church, who recognize their community as their mission field.
The movement of members to further their careers is understandable in light of the fact that church pastors are teaching it by example. What church, with which you are familiar, hasn't lost a pastor? Yes, there are many reasons why a pastor might leave a church, but prominent among them (and not honestly admitted) is benefit to career. A larger congregation, being appreciated, more recognition, higher pay, a chance to write that book ... these and other second-love reasons are driving the movements of many evangelical pastors.
The transient membership dimension of the first-love problem will not be solved by pastors who are fame seeking, "wanna-be" book authors and conference speakers, but by shepherds who love their flocks more than their own lives.
How will you discover the blessings that come from committing yourself to your church and its mission, digging in with other saints to "make disciples," unless you do it?
Do you regard your local church, with all its problems, as a golden lampstand? Is your involvement in its midst, or on the side? Are you laboring to improve the message that it gives to your community, or criticizing every move it makes? Do you work toward, and pray for, unity with other churches in your community, or gossip about their non-Biblical beliefs and behavior?
The first crucial step back from apostasy is putting the churches, and specifically your very own local church, first in your heart and actions.
These comments are not offered so that you will have a new means of measuring or judging other saints. They are meant only for you as you evaluate your first-love for your church.
- Steve Amy
For the last three years, I have attended Promise Keepers, and I am excited! The nature of the things being taught, the faithfulness and fellowship of the men who attend and the wildfire growth of the movement indicate the presence and movement of the Holy Spirit. The ugly walls of race and denominationalism that have separated Christians are falling down to the glory of God. Christian compromise with the idols and standards of the world is being confronted head-on in the light of who God is. Revival is in the air.
It is always risky business to read prophecy, look at current events and then say, "This equals that," but I am excited with the prospect that Promise Keepers might be the leading edge of the revival portrayed in the rider on the white horse (Rev. 6:1).
At a recent dinner with a couple of friends with whom I had attended Promise Keepers, one of them (my pastor) asked if I had noticed the white horse over Mile High Stadium, the place we last met for Promise Keepers. I admitted that I hadn't noticed, but I hope that what had been originally intended to symbolize the Denver Broncos, is now a picture of what is happening in the Lord's churches.
Christian men and women: let us ride the white horse!
- Steve Amy
Before Lamb Light is published it is circulated among a few Christians for their reaction. Since I believe that a couple of these reactions are typical of how many readers will respond, I have chosen to offer a few brief answers here.
Many of the hardest working, most dedicated Christians in our church, came here because of their jobs. Are you saying that the Lord is targeting them with His message to the church in Ephesus?
Answer: If their economic condition was, and is, the first consideration in where they live then the answer has to be YES! If economic consideration had come first in the early church, then John would have continued fishing, and you and I would have nothing to talk about. When the Lord uses even our wrong motivations to His glory, He is not expressing approval, but demonstrating His grace and power. Our real problem with this "first-love" issue arises because we believe we should succeed in some vocation first, and then serve the Lord wherever that vocation takes us. We assume that the call of our career and the call of the Lord will be one and the same. However, James says, "friendship with the world is hostility toward God" (James 4:4). The New Testament is not filled with stories of great professional men and women who served the Lord. Instead, it portrays the movement of the gospel through the powerful witness of martyrdom.
Even if wrong motivations brought us to our present place, we can continue forward with "first-love" motivation. The Lord didn't condemn the Ephesians, He told them the truth about where they were, and encouraged them to "love and good deeds." Let's not be so concerned with defending our past actions that we are deaf to the Lord's correction.
Are you saying that the Lord's message to Ephesus directs Christians to a "first-love" of their particular local church, such as the Christ Evangelical Church of Orem, Utah? If so, what are the implications for those involved in parachurch ministries?
Answer: Yes. It is a message to members of a particular local church about their responsibility of "first-love" for that particular church. Note that the message ends with, "he who has an ear let him hear what the Spirit says to the churches" (plural = multiple local churches). In most cases it appears that involvement in a parachurch ministry is an expression of love and support for the local churches. However, it is important here to remember that the Lord's method for the Great Commission is through the local church.
- Steve Amy
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Lamb Light and Lamb Light Short Studies are produced by a team of Christians from the Christ Evangelical Church, Orem, UT. We are accountable for our conduct to the members and leaders of that local church. The Lamb Light team leader is Stephen Amy. The Pastor of the church is Scott McKinney, (801) 225-3038.
The cost of producing Lamb Light and Lamb Light Short Studies is borne by any individuals who specifically contribute designated funds to that ministry through the Christ Evangelical Church, Orem, UT. It is not a function of the general budget of the Christ Evangelical Church.
The opinions expressed on these pages do not necessarily reflect a consensus of the members of the Christ Evangelical Church, Orem, UT. But we, as members, affirm together that we look "for the blessed hope and the appearing of the glory of our great God and Savior, Christ Jesus."
Letters should be mailed to: Editor, Lamb Light Ministry, c/o Christ Evangelical Church, 280 S. 400 E. Orem, UT 84058. Messages may be sent through Internet to NOSPAMlamb@rdo.com.
Lamb Light Ministries
c/o Christ Evangelical Church
280 S. 400 E.
Orem, UT 84058
Phone: 801 225-3038