What did the accuser of our brethren say, and what evidence did Christ provide?

The arguments of the accuser of our brethren is beyond human understanding, but perhaps include allegations that God is demanding, that His law is selfish and that His judgments are unjust.

This is the fifth article on the War in Heaven.

The first article identified the role-players in this war:
● The Male Child, who was caught up to God,
● His mother, who existed both before and after Christ, and
● The Dragon, that stood ready to devour the Child as soon as He is born.
● Michael, who wages war in heaven with the Dragon.

The second article analyzed the chronological sequence of the major events:
● The war in heaven,
● The ascension of the Male Child,
● The victory in the war,
● Satan cast down to earth and
● The woman hiding in wilderness.

The third article explains how Michael overcame the accuser of our brethren.  Satan deceives and accuses.  To explain how “the blood of the Lamb and … the word of their testimony” were able to overcome Satan’s accusations, this article explains the origin of evil, God’s judgment of evil, and how evil defends itself against God.

The previous article concluded that Christ’s death defeated the accuser of our brethren, but verse 11 adds that they overcame him because of “their testimony.”  The fourth article asks who they are, and why was their testimony required to expel Satan from heaven?

The accuser of our brethren and Jesus’ evidence

Satan specifically accused God’s people (Rev. 12:10).  A previous article argued that Satan effectively accused God of bad judgment.  The accuser of our brethren claimed that God is unfair when He forgives people their sins, but condemns Satan and his angels.  To refute Satan’s charges, God required evidence, and Christ’s death showed that God is just when He justifies sinners.

But exactly what did the accuser of our brethren say, and what evidence did Christ provide?  The answer to this question is beyond human understanding, and is not clearly revealed in Scriptures.  The following are some of the evidence which Jesus possibly provided:

The serpent said to the woman, “You surely will not die!  For God knows that in the day you eat from it your eyes will be opened, and you will be like God, knowing good and evil” (Gen. 3:4-5).  In other words, Satan said that God did not tell the full truth.  If Satan did this with Eve, then we conclude that one of Satan’s basic strategies is to tell lies to about God.
However, Jesus is the exact representation of God’s nature (Heb. 1:3); “the image of the invisible God” (Col 1:15), and He revealed the truth about God.

The cruelty of the accuser of our brethren, as displayed in his malicious persecution of the only begotten Son of God, demonstrated Satan’s nature and the consequences of his principles.

Jesus became a human being, and as a man He overcame by faith.  In this way He demonstrated that human beings are able to obey God’s law perfectly.  In other words, He showed that there is nothing wrong with God’s law.

God justifies sinners “by grace … through faith” (Eph. 2:8), but the accuser of our brethren argued that God is unjust when He justifies sinners by grace.  Jesus showed that faith is a valid basis for justification, thereby validating God’s grace.

The conflict between Jesus and Satan, after Jesus became a human being, therefore reveals much about God, about the accuser of our brethren, about God’s law, about God’s redemption and about many other things.  This will probably be our main subject of study in the ages ahead, and not something which we can comprehend in this life, even after a lifetime of study.

Some of the concepts above require clarification:

Jesus overcame by faith.

Romans 3:25 indicates that Jesus’ death was a public display of God’s righteousness “through faith.”  This is understood as saying that His death demonstrated faith.  People do not like to say that Jesus displayed faith in God because they think of Jesus as God Himself.  But a series of articles on this website shows that the New Testament maintains a clear distinction between God and Jesus.  For example:

There is one God, and one mediator also between God and men, the man Christ Jesus” (1 Tim. 1:5).

God made the worldthrough” His Son (Heb. 1:2), which means that God is the Source and Power of all things.

Only two beings have “life in Himself,” namely the Father and the Son, but the Father “gave to the Son also to have life in Himself” (John 5:26).

Like the “LORD of hosts” Jesus could say “I am the first and the last” (Rev. 1:17; cf. Is 44:6).  This is understood to mean that there was no time that the Son did not exist.  Nevertheless, He is not the Ultimate Source of all things.

Before He became a human being, Jesus existed in the form of God and had equity with God (Phil. 2:5).  This also shows how the NT makes a distinction between God and Jesus.  This verse shows this distinction before Jesus became a human being.  But Jesus “emptied Himself” (v7) of the form of God.  He became fully and only a human being, and had to exercise faith.  When He hanged on the Cross, and cried out, “My God, My God, why have You forsaken Me,” He did not act in knowledge, but in faith.

Jesus validated God’s grace.

The accuser of our brethren argued that grace is not just.

Christ Jesus; whom God displayed publicly … in His blood … to demonstrate His righteousness, because in the forbearance of God He passed over the sins previously committed … so that He would be just and the justifier of the one who has faith in Jesus.” (Rom. 3:25-26)

Over the centuries theologians explained this passage as that God’s righteousness demanded that sins cannot be forgiven; that someone had to pay.  But it is proposed here that God had to demonstrate His righteousness because His righteousness was questioned.  This is actually explicitly stated in the text, for it tells us why He had to demonstrate His righteousness, namely “because in the forbearance of God He passed over the sins.” In other words, He forgave sinners their sins: He justified them “as a gift by His grace” (Rom. 3:24); “by grace … through faith” (Eph. 2:8; cf. Rom. 4:16).  Romans 3:25-26 could be understood as saying that the accuser of our brethren accused God of being unjust when God, through grace, forgives sinners merely on the basis of their faith.  Due to Satan’s extremely sophisticated arguments, the heavenly beings were not all convinced that God is just, and God had to demonstrate His righteousness

The standard theory of atonement today also questions God’s grace.  It says that God cannot forgive sins, that somebody has to pay, and Jesus paid that price.  If Jesus paid for our sins, then our sins were not forgiven, for to forgive a debt is to cancel it without payment.  We do not support the standard theory of atonement, for God is love (1 John 4:8), and love ”does not take into account a wrong suffered” (1 Cor. 13:5).  In other words, God does not keep our sins against us.

Jesus showed that grace is just.

Accused

Our brethren … overcame him … because of the word of their testimony” (Rev. 12:10-11).  These verses do not use the word “faith,” but testimony is another word for faith.  Faith is not just a nice feeling; it is what you are; it permeates the entire being; the thoughts, the desires, the words and the deeds.  However, they remained sinners. “Through one man sin entered into the world” (Rom. 5:12). Therefore “all have sinned” (Rom. 3:23).  Over the centuries many people have overcome Satan’s temptations, but the accuser of our brethren was always able to point out sins in them.  The testimony of His people was powerless against Satan’s accusations.

All have sinned,” but Jesus never sinned.  It is therefore assumed that He was born without the human tendency to sin.  He did not inherit our inclination to evil.  Somehow our predisposition to sin is carried forward from generation to generation, but the Son of God was not Mary’s natural child.  Mary was only His surrogate mother.

He was a sinless man in a corrupted world, and had to resist the maximum possible provocation and temptation, but never sinned.  “He humbled Himself by becoming obedient (without sin – Heb. 4:25) to the point of death” (Phil. 2:8).

God’s people overcame, but always remained sinners.  Jesus, through faith, overcame and never sinned.  It is possible that Jesus thereby validated the faith of “our brethren” as a sufficient basis for justification; that God is therefore just when He justifies sinners “as a gift by His grace” (Rom. 3:24, 26).  Perhaps Christ demonstrated that God’s people will remain free from sin, once God restored them, and they no longer have this lust for sin.

See the article on Romans 3:23-26 for more information. on those verses

Through Jesus’ life

People are “justified … through the redemption which is in Christ Jesus” (Rom. 3:24).  The next verse explains this redemption by saying that Jesus was “displayed publicly … in His blood.”  Similarly, in Revelation 12:11 the accuser of our brethren was overcome “because of the blood of the Lamb.”  These are reference to His death.

However, the evidence was not provided by Jesus’ death, but by His life.  If Jesus sinned anywhere in His life, His death would have been without value.  His entire life was a test.  At the beginning of His ministry, “Jesus was led up by the Spirit into the wilderness to be tempted by the devil” (Mt. 4:1).  The Bible emphasizes on His death because the days and hours before He died was the highest test which He had to pass, and because His death was the end of His test.  “He said, ‘It is finished!’ And He bowed His head and gave up His spirit” (John 19:30).

Summary

Satan specifically accused God’s people. A previous article explained that Satan effectively accused God of bad judgment, but that Christ’s death showed that God is just when He justifies sinners.  These matters are beyond human understanding, for it has been the subject of dispute for many millennia, by intelligences much larger than ours.  This article proposes that what Christ revealed includes God’s love, Satan’s cruelty, the benevolence of God’s law and the justness of God’s grace.  These and related matters will be the subject of our study in the ages to come.

Articles on Revelation 12’s War in Heaven:

1. Who are the Male Child, His mother, the Dragon and Michael?
2. When was Satan Defeated?
3. How did Michael overcome Satan?
4. Who are they who overcame Satan because of “their testimony?”
5. What evidence did Christ provide that refuted Satan’s accusations? (Current)
6. Why did God not make an end of evil immediately after the Cross? (Next)

Philippians 2: Jesus had equality with God, but emptied Himself of it.

It is not conceivable that God can empty Himself of equality with God, but Jesus did.  This implies that Jesus is not God.  But Philippians 2 also says that every knee will bow to Jesus.  Why do we worship Jesus if He is not God?

Philippians mapPhilippians 2:5-11 contains a profound statement of the nature and being of Christ.  It describes Jesus through four chronological stages:

1. Pre-existence

Christ Jesus, who, although He existed in the form of God, did not regard equality with God a thing to be grasped” (2:5-6).

Firstly, this confirms that Jesus existed before He became a human being.  Some Unitarians (as opposed to Trinitarians) deny His pre-existence.

Secondly, He existed in the form of God:  Isaiah saw “the Lord sitting on a throne, lofty and exalted, with the train of His robe filling the temple. Seraphim stood above Him, each having six wings: with two he covered his face, and with two he covered his feet, and with two he flew” (Is. 6:1-4).  Since Jesus, before He became a human being, existed in the form of God, this could have been a vision of Jesus.

2. Incarnation

Jesus Christ … emptied Himself, taking the form of a bond-servant, and being made in the likeness of men” (2:7)

What did He empty Himself of? 

Since Christ “did not regard equality with God a thing to be grasped, but emptied Himself,” we infer that He emptied Himself of “equality with God.”  He also “emptied Himself” of “the form of God,” for He took on “the form of a bond-servant … being made in the likeness of men” (2:6-7).

He humbled Himself.

Adam attempted to seize equality with God (Gen. 3:5 – “You will be like God”).  Christ did the opposite: “He had to be made like his brothers in all things” (Heb. 2:17).  He emptied Himself of His powers and knowledge, starting His human life as a vulnerable baby (Luke 2:7; Gal. 4:4).  He performed many miracles, but only because “God anointed Him with the Holy Spirit and with power” (Acts 10:38).  “Our Lord Jesus Christ … though He was rich, yet for your sake He became poor” (2 Cor. 8:9).  He voluntarily descended to the realm where He was “despised and forsaken of men, a man of sorrows, and acquainted with grief” (Isaiah 53:3).

Jesus is the visible image of the invisible God (Col. 1:15).  Jesus therefore said, “He who has seen Me has seen the Father” (John 14:9).  That Jesus emptied Himself, when He became a human being, tells us what God is like; how much God loves His enemies.  “God so loved the world, that He gave His only begotten Son” (John 3:16).

He became a real human being. 

Just like us, He had to grow in wisdom and stature (Luke 2:52).  “Although He was a Son, He learned obedience from the things which He suffered” (Heb. 5:8).  He became weary (John 4:6), thirsty (John 19:28) and hungry (Mt. 4:2).  He marveled at the faith of the centurion (Matthew 8:10) and experienced sorrow when Lazarus died (John 11:35).  In Gethsemane He grieved deeply, to the point of death (Mt. 26:38).  The next day He died (Mark 15:37).  Jesus did not just look like a man; He was truly and fully human.

How is it possible?

How it was possible for Jesus, through whom God created all things, and who “upholds all things by the word of His power” (Heb. 1:3), to be transformed into a human embryo, we cannot begin to understand, and we will not even try.  “The secret things belong to the LORD our God” (Deut. 29:29).

Who is Jesus eternally? 

What we want to learn through the current series of articles is who Jesus really is; not only who He was as a human being.  He said, “I can do nothing on My own initiative” (John 5:30).  Since He emptied Himself of equality with God, and was emptied of the powers which He had prior to His birth, we must always ask whether such statements are also true of His eternal being.

3. Death

Being found in appearance as a man, He humbled Himself by becoming obedient to the point of death, even death on a cross” (2:8)

He suffered a cruel death.

He remained “obedient to the point of death.”  The important matter is not His death, but His obedience.  His entire life was a test, namely to see whether He would remain obedient in all circumstances.  Satan was allowed to test Jesus, even “to the point of death.”  But Jesus remained faithful, “that through death He might render powerless him who had the power of death, that is, the devil” (Heb. 2:14).  For a further discussion, see Why Jesus had to die.

4. Exaltation

For this reason also, God highly exalted Him, and bestowed on Him the name which is above every name, so that at the name of Jesus EVERY KNEE WILL BOW, of those who are in heaven and on earth and under the earth, and that every tongue will confess that Jesus Christ is Lord, to the glory of God the Father.” (2:9-11)

This means that Jesus is worshiped.  The Bible commands us to worship only God, but we must also worship Jesus.  Does this mean that Jesus is God?

The Father is God.

The reader might perhaps find this surprising, but this passage in Philippians 2 shows that the New Testament reserves the title “God” for the Father only, as can be seen in the following:

1. He existed in the form of God (2:6).

Before Jesus became a human being, He existed in the form of God and had equality with God.  If an angel appears in the form of a man, he is still an angel and not a man.  Similarly, that Jesus existed in the form of God does not mean that He is God.  To the contrary, that Jesus existed in the form of God and that He had equality with God mean He was distinct from God.

2. He emptied Himself of equality with God (2:7). 

If Jesus is God, it would be impossible for Him to empty Himself of His divine nature.  He would only be able to empty Himself of His divine form and glory.  However, our text also states that He emptied Himself of equality with God.  It is not conceivable that God could do this.  Since Jesus was able to empty Himself of equality with God, it is implied that He is not God, given the way that the New Testament uses the word “God.”

Jesus said He did not know the hour or the day of His second coming, “but the Father alone” (Matthew 24:36; cf. Mark 13:26-27, 32).  Those who hold that Jesus is God, and who argue that He only emptied Himself of His divine form and glory, sometimes attempt to explain this lack of knowledge by arguing that He was two beings in one; a divine and a human person.  They propose that His divine side knew all things, but His human side knew not.  This view of Jesus we reject.  He is a single Being.

3. God highly exalted Him (2:9). 

God did this after Jesus’ death on the Cross, His resurrection and ascension.  This statement confirms that Jesus is distinct from God.

4. Taught all over the New Testament.

That Jesus is distinct from God, is taught everywhere in the New Testament.  See The NT reserves the title “God” for the Father.  Examples from this article include the following:

Jesus prayed, “This is eternal life, that they may know You, the only true God, and Jesus Christ whom You have sent” (John 17:3).

There is but one God, the Father … and one Lord, Jesus Christ” (1 Cor. 8:6).

Jesus “is the (visible) image of the invisible God” (Col. 1:15).

Jesus “spent the whole night in prayer to God” (Luke 6:12).

The title God

It needs to be added that the word “God” does not appear in the ancient Hebrew or Greek text of the Bible.  In modern English we use “God” as a name (a proper noun) for one specific Being.  The Bible uses the words elohim and theos as general nouns, equivalent to our words “gods” and “god,” and used for all gods.  Since the Bible is a book about God, it uses theos almost always for the Father.  But a number of times theos is also used for other beings, including for false gods, the devil and for appetite and even for people that are mandated by God.

For example, when Jesus said “I and the Father are one,” the Jews became very angry.  They were ready to stone Him, “because You, being a man, make Yourself out to be God” (John 10:33).  In His defense Jesus referred to Psalms 82:6, which reads:

Rescue the weak and needy … I have said, ‘You are gods (Elohim); you are all sons of the Most High.’

Jesus explained, “If he called them gods, to whom the word of God came” (John 10:34-35).  This is one example of where the Bible uses elohim and theos in the general sense of the word, indicating someone exalted above others.

Therefore, when translators interpret a passage, that contains the word theos, as referring to the Most High, they translate it as “God.”  In other instances they might translate it as “god.”  The point is that we should not focus too much on the name “God.”  What is more important is who and what Jesus is.  For a further discussion, see the article The Meanings of the Word THEOS.

Jesus is subordinate to God.

Philippians 2 also presents Jesus as subordinate to God, for it teaches that “God” highly exalted Jesus (2:9). As discussed in the article Subordinate to God, this is also taught all over the New Testament.  For instance:

The most frequent quote in the New Testament, from the Old Testament, is that Jesus today sits at the right hand of God (e.g. Acts 2:33).  This both shows that He is distinct from and subordinate to God.

Years after Jesus’ ascension, Paul wrote, “Christ is the head of every man, and … and God is the head of Christ” (1 Cor. 11:3).  This was therefore not only true when Jesus lived as a man on earth,

All will honor the Son even as they honor the Father” (John 5:23) because the Father “has given all judgment to the Son.” (v22; note the “so that.”)

The article Subordinate to God, shows that the Bible teaches that everything which Jesus has, He received from His Father.  This includes His ability to raise the dead, His authority to judge, His teachings, His works and His disciples.  He even received the Fullness of Deity from God.

Jesus said, “My food is doing the will of him who sent me and finishing the work he has given me” (John 4:34; Phillips).  This confirms that Jesus was subordinate to the Father even before He became a human being.

Jesus referred to God as His God.  He said, “I ascend to … My God” (John 20:17).

These verses also confirm that the Most High is the Great Source of all things and that the title “God” is reserved for the Most High.  Jesus is not the Source; He is the Means through which the Most High created (and still upholds) all things.  But we worship Jesus:

Every knee will bow.

Philippians 2 teaches that the New Testament reserves the title “God” for the Father, and that Jesus is subordinate to God, but it also teaches that Jesus must be worshiped.  God highly exalted Him so that at the name of Jesus every knee will bow and every tongue will confess that Jesus Christ is Lord (2:9-11).  As we read elsewhere, “All will honor the Son even as they honor the Father” (John 5:23).  In Revelation 5 heavenly beings fell down before the Lamb with the prayers of the saints and give honor to both Him who sits on the throne (the Father), and to the Lamb.  God commanded all angels to worship His Son (Heb. 1:6).  We must honor Jesus as we honor the Father.

On the other hand, the Bible teaches that only God may be worshiped: “You shall worship the Lord your God and serve Him only” (Luke 4:8).  The question is therefore, why do we worship Jesus, if He is not God?

We worship Jesus to the glory of God. 

Many Christians argue that Jesus is worshiped because He is co-equal with the Father, but we already noted that Jesus is subordinate to God.  Philippians 2:9-11 also explains why Jesus is worshiped:

God highly exalted Him, and bestowed on Him the name which is above every name, so that at the name of Jesus EVERY KNEE WILL BOW … and that every tongue will confess that Jesus Christ is Lord, to the glory of God the Father.

Firstly, every knee will bow to Jesus because God exalted Him and gave Him a name “which is above every name.”  That God gave Him this name means that God elevated Jesus above all else.  God is the great Source of power and authority.  Jesus received everything from God; also such an exalted position that it is right and proper for created beings to worship Him.  This agrees with Hebrews 1:6, which says that God commanded all angels to worship His Son.

Secondly, the beings of the universe do not confess Jesus as God; they confess that “Jesus Christ is Lord.”  The article Jesus in Colossians shows that Jesus is never called God; He is always called Lord.  This is the consistent pattern of the New Testament; Jesus is Lord and to the Father is God.

Thirdly, all will confess that He is Lord “to the glory of God the Father.”  In other words, Jesus is not worshiped independently of God the Father (cf. Rev. 5).  By giving glory to Jesus, the universe gives glory to God.  The worship of the universe flows through Jesus to the Father.  Jesus is the visible image of the invisible God (Col. 1:15), appearing in the form of God.  Through Him we worship God, who exists outside space, time and matter.

These are the reasons we find in Philippians 2, but this is not to say that we worship a created being.  Jesus is not created, but the Only Begotten Son of God.

John 1:1

Philippians 2 helps us to understand John 1:1.  Both passages make a distinction between God and Jesus, but both also describe Jesus as divine.  John 1:1 reads:

In the beginning was the Word, and the Word was with God, and the Word was God.

The Word is Jesus.  Some deny this, saying that “the Word” is God’s creative power or that Jesus pre-existed only as God’s plan, and that Jesus did not literally exist before He came to exist in Mary’s womb.  A number of articles have been published on this website on the translation of John 1:1.  One of these identifies the Word of John 1:1 as Jesus.

The Word was with God.

This phrase in John 1:1b makes a distinction between God and Jesus, consistent with what we find Philippians 2 and everywhere else in the New Testament.

Angel Gabriel said to Mary that Jesus will be called the Son of the Most High (Luke 1:26-32).  The Most High is therefore Jesus’ Father.  Jesus generally referred to the Most High as “Father.” In the phrase “the Word was with God,” the title “God” therefore refers to the Father, who is “the Most High.

Therefore, in the way that the New Testament uses the title “God,” Jesus is not God.  But then John 1:1 continues to say:

The Word was theos.

In most Bibles this is translated as, “the Word was God.”  For many Christians this is the best proof that Jesus is God.

This phrase is one of the few exceptions where the New Testament uses the title theos not for the Most High.

As explained above, there is an important difference between the titles “God” and theos.  With further identification in the context, theos may be translated as “God,” but theos has a range of other possible meanings, including:

False gods, for example, “there are many gods and many lords, yet for us there is but one God, the Father” (1 Co. 8:5-6);
Real things that oppose God, such as “the god of this world” (1 Cor. 4:4) and “whose god is their appetite” (Phil. 3:19);
Beings mandated by God, for instance “the LORD said to Moses, ‘See, I make you as God to Pharaoh’” (Ex. 7:1), and those “to whom the word of God came” (John 10:35), also mentioned above;
Qualitatively, e.g. “divine” or “Godlike.”  We can describe our local sport hero as a god, referring to his or her near superhuman abilities.

Given these possible meanings, and since the previous phrase and the entire New Testament makes a distinction between God and Jesus, it is proposed that the phrase “the Word was theos” does not identify Jesus as identical to “the only true God” to whom Jesus prayed (John 17:3).

One of the articles on John 1:1 argues that The Word was God is not the correct translation because theos is used in John 1:1c with a qualitative sense.  In other words, the title theos in John 1:1 describes Jesus as Godlike.  That Jesus “was theos” can therefore be understood as equivalent to the statements in Philippians 2 that Jesus exists in the form of God, has equality with God and “at the name of Jesus every knee will bow” (v10).  A similar statement is:

In Him all the fullness of Deity dwells in bodily form” (Col. 2:9).

This is often used to argue that Jesus is co-equal with the Father, but it was the Father who gave “all the fullness to dwell in Him” (Col. 1:19).

It is proposed, in summary, when theos is used for the Most High, that it identifies the Invisible God, who is the uncaused Cause of the universe and everything inside of it.  But when John 1:1 applies the title “God” to Jesus, it is not a definite (God) or an indefinite (a god) use of the noun, but a qualitative use, describing Jesus as equal to the Most High in the esteem and affections of the created universe.

Is Jesus called God?

Above it is repeatedly said that the New Testament only refers to the Father as God.  However, out of the more than 1300 times that theos appears in the New Testament, there are about seven instances where theos possibly refers to Jesus.  These instances are discussed in the article Is Jesus called God?  It is shown that in every instance there is either uncertainty with respect to:

The Source Text, for instance, the manuscripts of John 1:18 with the widest distribution do not describe Jesus as theos.  See Is Jesus called God in John 1:18?
The punctuation, for instance, in Romans 9:5 it is all a matter of punctuation, and all punctuation in the Bible is interpretation.  See Is Jesus called God in Romans?
The interpretation, for instance John 1:1.  See The Word was God.

Who is Jesus?

After the wonderful Christ-events of the first century the church had to make sense of what just happened.  On the one hand, the church originated as a sect of Judaism (see Jerusalem Phase of the Early Church), with its strong emphasis on monotheism.  On the other hand, Jesus appeared as a human being, but is worshiped and declared to be “the first and the last” (Rev. 1:17; 2:8).  Various theories about Christ developed and were tolerated over the next 200 years.

But when the church, in the fourth century, became the official religion of the Roman Empire, Caesar Constantine sought to ensure unity in his empire.  To reduce conflict, he forced the church to formulate a majority position.  This was done in the year 325 in what is known as the Nicene Creed.  This creed did not yet contain the idea of a Trinity, namely three Persons in one Being.  The emphasis in this creed was to declare Jesus as God and of the same substance as the Father.  A new invention in the creed was to condemn or curse all Christians who do not agree with the creed.  This non-tolerance reflects the culture of the Roman Empire which controlled the church at the time.

After the year 325 differing views remained, and various alternative creeds were proposed.  In the year 344, for instance, the Eastern church issued the Creed of the Long Lines as an alternative to the Nicene Creed.  And in the year 381 the Nicene Creed was adjusted as shown in Wikipedia’s page on the Nicene Creed.

As said above, this website opposes this view that Jesus is of the same substance as God.  So what view of Christ does this website prefer?  It may be fair to say that this website represents the LOGOS theories that dominated in the second century.

God always works through Jesus.

This concept is critical for understanding who Jesus is:

God created and upholds all things through Jesus: All things have been created through Him (Jesus) and for Him.  He is before all things, and in Him all things hold together” (Col 1:16-17).  “There is but one God, the Father, from whom are all things and we exist for Him; and one Lord, Jesus Christ, by whom are all things, and we exist through Him” (1 Cor. 8:6).

God communicates to the universe through Jesus:  “No one has seen God at any time; the only begotten God who is in the bosom of the Father, He has explained Him” (John 1:18).  “His name is called The Word of God” (Rev. 19:13).

God reconciled all things to Himself through Jesus:  “For it was the Father’s good pleasure for all the fullness to dwell in Him, and through Him to reconcile all things to Himself” (Col. 1:19-20).  “For there is one God, and one mediator also between God and men, the man Christ Jesus” (1 Tim 2:5).

In other words, everything which God does, He does through His Son.

Jesus is equal to God.

In addition to what we read in Philippians 2, we read of many things that elevate Jesus to the level of God:

Jesus said, “All things that the Father has are Mine” (John 16:15).

All authority in heaven and on earth has been given to me” (Matthew 28:18).

No one knows the Son except the Father; nor does anyone know the Father except the Son” (Mt. 11:27; cf. Luke 10:22).  This is an amazing statement of equality.

God not only created all things through His Son; “in Him (Jesus) all things hold together” (Col. 1:17; cf. Heb. 1:3).

Jesus is not a created being; He is the Only Begotten Son of God (John 3:18, 16).

Hypothesis

To reconcile the competing ideas in the New Testament, this website puts forward the following hypothesis:

By begetting His Son, God made all things.  It is proposed that this is what it means when we read that God created all things through Jesus.  The implication would be that the Son always existed, for God also created time by begetting His Son.

God does not exist in time.  Rather, time, together with the space and matter of the universe, exists somewhere inside God.  God is not subject to time.

Jesus is the link between the universe and God. Through Jesus all creative and sustaining power flows from God to the universe, and through Jesus all thanksgiving and praise flow from the intelligent beings back to God.  “Every tongue will confess that Jesus Christ is Lord, to the glory of God the Father.

Jesus is the God of the Old Testament.  Every visible and personal appearance of God in the Old Testament is an appearance of Jesus, in the form of God.  See Jesus in the Old Testament.

The reader may regard this hypothesis as mere speculation, and that is what it is, for these matters are necessarily beyond human understanding.  It is simply the writer’s personal present understanding of the facts that Jesus is described as distinct from God, and as subordinate to God, but is also described in the most exalted terms.  (This website does not represent the views of any particular denomination.)

To the current writer it is abundantly clear that the view that Jesus is God, co-equal to the Father, which dominated the church over the centuries, must be nuanced, for in the form in which it is often expressed, it contradicts the Bible.

As discussed above, in the centuries after Christ the church struggled to explain who Jesus is.  The current writer suspects that it is sin to go beyond what the Bible teaches about Jesus, for we are dealing with infinity, and infinity by definition will always remain an infinity, even after we have lived for a hundred thousand million years.  There are things we just cannot understand..  The efforts to explains the Father, Son and Holy Spirit as a Trinity may therefore be sin, for it goes beyond what the Bible teaches.  And my own hypothesis may be sin.

Articles in the series: Is Jesus God?

1.     The three views of the Son
2.    Jesus existed prior to His birth in the form of God.
3.    Jesus in Colossians
4.    Did Jesus empty Himself of equality with God?  Current article
5.    Who is the Word in John 1:1?
6.    Jesus is not God.
7.    God is the Head of Christ.
8.    In the Bible Jesus is called God.
9.    He is the Only Begotten Son of God.
10.  God created all things through His Son.
11.  We must worship Jesus.
12.  Jesus has equality with God.
13. 
Who is Jesus? – Summary of the series of articles
14.  Where do we find Jesus in the Old Testament?

What book is this?

In Revelation 5 Jesus receives from God a book that is sealed with seven seals. What book is this? When did He receive it? Why is only Jesus able to open the book?  Why did He not immediately open the book?

Unless otherwise indicated, all quotes are from the NASB translation of the book of Revelation.  Italics are used for quotes; not for emphasis.

Summary of this article

The seven seals – in Revelation 4 to 7 – is the second of the seven main divisions of the book of Revelation.

Revelation 4

In Revelation 4 John is called up to heaven, where he saw God’s throne. The throne is a symbol of God’s authority to rule.  God is described in rather vague terms becauseno man has seen or can seeGod (1 Tim. 6:16).

Around God’s throne 24 elders sit on 24 thrones.  They are interpreted in this article as human beings.  Their task is to judge.

Seven lamps, “which are the seven Spirits of God,” burn before the throne (4:5).  The number seven symbolizes time; more specifically all time; from the beginning to the end.  The seven Spirits mean that, through His Spirit, God is always with us.

Revelation 4 shows the joyous worship of the four living beings and the 24 elders.

Revelation 5

While Revelation 4 presents a continuous state, Revelation 5 presents a special event in which “every created thing” (5:13) is gathered around God’s throne to watch the Lamb take the sealed book.  A sealed book symbolizes concealed information.  This caused much sorrow in heaven.  But then Jesus arrives at the Father’s throne and it is announced that He “overcome so as to open the book” (5:5), causing much joy.

Enthronement

This event, when Jesus received the sealed book, was when He was exalted or glorified at His father’s right hand at His ascension, about 40 days after the Cross.  This is indicated by the following:

  1. The New Testament often mentions that Jesus, at His ascension, was exalted at the Father’s right hand, and in Revelation 5 He took the sealed book from God’s right hand.
  2. Jesus appears as a slain Lamb.
  3. Jesus appeared “in the midst of the throne” (5:6 KJV).
  4. He became worthy to open the book because He overcame.  “Overcame” is what He did during His life on earth.  According to 3:21 He sat down with His Father on His Father’s throne after He overcame.
  5. In Revelation 4 the Holy Spirit is seen before the throne. But when Jesus appears in Revelation 5, His Holy Spirit has been “sent out into all the earth” (5:6), apparently a reference to the outpouring of the Holy Spirit in Acts 2.

In the dispensational approach Revelation 4:1 is the rapture, which would mean that Revelation 5 refers to an event after the rapture.  According to the arguments above, this view is not correct.

Jesus did not open the scroll immediately.

The Cross gave Christ the authority to open the book, and He received the book immediately after His ascension, but He did not open the book immediately. The Cross did not open the book.  Revelation 6 describes what happens when the Lamb breaks open the seals.  This relates to the question why God has not yet made an end of sin.

The Book of Life

The sealed book is the book of life.  This book indicates who will live and who will die.  This conclusion is supported by the following:

1. Revelation 5:9 indicates that Jesus purchased for God with His blood men from every nation and consequently became worthy to open the sealed book. The sealed book is therefore about redemption.

2. The book of life is called “the book of life of the Lamb who has been slain” (13:8) and “the Lamb’s book of life” (21:27), linking it directly to Revelation 5, where a slain Lamb receives a book (5:6, 9).

3. The sixth seal will be opened at “the great day of their wrath” (6:17; 8:1), which is the return of Christ, which means that one seal remains to be opened even after the return of Christ. The book of life will similarly only be opened in the final great judgment (20:12)—one thousand years after the return of Christ (20:7).  Both books are therefore opened after the return of Christ.

Series of articles

This is the first article in a series on the seven seals.  These articles, which will also explain the relationship of the seals to other parts of Revelation, are:

  1. Introduction (this article), which identifies the book and defines the historical starting point of the seals;
  2. The sixth seal, identified as the same as the seventh plague and as the great day of God’s wrath at the return of Christ;
  3. The fifth seal identifies the plagues as the revenge requested by the souls under the altar.
  4. The sealing of the 144000; who are they, when are they sealed and for what purpose?
  5. The first four seals, identified as the experience of God’s people;
  6. Why questions; asking why was the book sealed?  Why was Jesus not “worthy” before the cross to open the book?  Why is the book only opened 1000 years after Christ’s return?
  7. Summary

Main Divisions of Revelation

The main divisions of Revelation are:

  1. The seven letters in chapters 1 to 3;
  2. The seven seals in chapters 4 to 7 including 8:1;
  3. The seven trumpets in chapters 8 to 11;
  4. The seven wars in chapters 12 to 14;
  5. The seven plagues in chapters 15 to 19 (*);
  6. The millennium in chapter 20;
  7. The new heaven and new earth in the last two chapters;

(*) Babylon receives God’s fierce wrath in the seventh trumpet at the end of Revelation 16 (16:17-19).  Revelation 17, 18 and 19:1-10 are an interlude that explains the origin, nature and end of Babylon.  The return of Christ is described in the latter half of Revelation 19 (19:11-20:3), and therefore chronologically follows immediately after the plagues of Revelation 16.  Stated differently, the plagues conclude with the return of Christ.  For more information about the relationship of the plagues to the return of Christ, see Return of Christ in the book of Revelation.

Revelation 4

The first three chapters of Revelation focus on the church on earth, but in 4:1 John saw “a door standing open in heaven”, and hears the invitation:

Come up here, and I will show you what must take place after these things.

God’s throne 

This shifts the focus away from earth to heaven and away from John’s time to a different time.  In heaven John saw God’s throne.  A throne is a symbol of authority.  God’s throne symbolizes His authority to rule the universe. God’s throne is mentioned many times in Revelation—in 16 of the 22 chapters.  In Revelation 4 everything is described relative to the throne:

24 elders sit on 24 thrones around the throne (4:4).
Out from the throne come lightning, sounds and thunder (4:5).
Before the throne there was something like a sea of glass (4:6).
In the center and around the throne are four living creatures (4:6).

In Revelation the throne often signifies God.  For instance, “a loud voice … from the throne” (16:17) means that God speaks, and to stand “before the throne” (7:9) means to stand before God.

God

Jesus is described in much detail in Revelation 1:13-18, but God is described rather vaguely in Revelation 4:3.  God has created everything that can be seen and cannot be described in terms of things that can be seen.  God does not exist somewhere in the universe.  The universe exists somewhere within God:

who alone possesses immortality and dwells in unapproachable light, whom no man has seen or can see” (1Ti 6:16).

24 elders 

John also saw 24 elders sitting on 24 thrones around the throne, clothed in white and with golden crowns on their heads (4:4).  Some believe these elders are a special class of angels, but for the following reasons it is proposed here that they are humans:

  • The title “elder” is never used in the Bible for angels—only for humans.
  • The Bible never says that angels will sit on God’s throne, but does say that humans will (3:21).
  • The elders have stephanos-crowns on their heads, which is used in Revelation as the crown of the overcomer—which is the crown of life (9:7; 2:10; 3:11; 12:1; 4:4; 6:2; 12:1; 14:14).
  • The number 24 is derived from the number 12, which is the number of God’s people. The New Jerusalem has 12 gates with the names of the 12 tribes of Israel written on them (21:12).  It also has 12 foundations with the names of the 12 apostles written on them (21:14).  The number of the sealed is 144000 (7:4), which is equal to 12 x 12 x 1000.

For these reasons the 24 elders probably are human beings.  They might be the beings to whom the responsibility for judgment is given in Daniel 7:9, 10, 26 and in Revelation 20:4.

The number seven

Seven lamps—“which are the seven Spirits of God”—burn before the throne (4:5).  God does not literally have seven Spirits.  The number seven must be interpreted symbolically.  It originates from the seven days of the week, is mentioned may (56) times in Revelation, and is interpreted as a symbol for ‘the full period’.  Many of the sevens in Revelation are different from the other numbers in Revelation in the sense that the seven stands in chronological sequence to each other—the second follows after the first—the third after the second, and so forth, with the seventh as the last or end.  The same cannot be said of the other important numbers in Revelation, such as 4, 10 and 12.  The number seven therefore has to do with time, and should be understood as completion or perfection of time—the full period.  The seven Spirits of God therefore perhaps symbolize that He is present from the beginning to the end.

Worship

Before the throne is a sea of glass (4:6).  In the center and around the throne are four living creatures; full of eyes in front and behind (4:6-7).  They ceaselessly say (4:8):

Holy, holy, holy is the Lord God, the Almighty, Who was and Who is and Who is to come.

One may think that continual worship is boring, but to be in the presence of God is an extremely emotional experience, because God is the most emotional Being in the universe.  To be in His presence is the highest joy possible.

When the living creatures give glory to Him who lives forever and ever (4:9), the 24 elders fall down and worship Him, saying (4:10-11):

Worthy are You, our Lord and our God, to receive glory and honor and power; for You created all things, and because of Your will they existed, and were created.

Revelation 5

Specific EventWhile Revelation 4 presents a continuous state, Revelation 5 presents a special event in which “every created thing” (5:13) is gathered around God’s throne to watch the Lamb take the sealed book.

Sealed book –  John saw, in the right hand of God, a book written inside and on the back, sealed up with seven seals (5:1).  This is not a real literal book.  A book is a symbol of knowledge and a sealed book is a symbol of concealed information—something that is not understood.  Daniel was similarly told “seal up the book until the end of time” (Daniel 12:4) and “these words are concealed and sealed up until the end time” (v9).

Sorrow in heaven At first nobody is “worthy” to open the book (5:2-3), and John began to weep greatly because no one was found worthy to open the book (5:4).  John’s tears symbolize the sorrow of the entire universe.  We see the universal nature of the sorrow when Jesus arrives at God’s throne and, by taking the book, converts the sorrow to joy throughout the universe (5:8-14).  The sorrow therefore represents the time before the Cross, when no one was able to open the book.

Worthy – John saw a “Lamb …  as if slain” (5:6), and heard “one of the elders” say that Jesus “overcome so as to open the book” (5:5).  Then John saw millions and millions of angels around the throne (5:11), saying with a loud voice (5:12):

Worthy is the Lamb that was slain to receive power and riches and wisdom and might and honor and glory and blessing.

Then John heard every created being say (5:13):

To Him who sits on the throne, and to the Lamb, be blessing and honor and glory and dominion forever and ever.

At His Ascension

Revelation 5 depicts a special and critically important heavenly meeting, as indicated by the millions and millions of angels looking on (5:11) and by the interest of “every created thing” (5:12).  They are gathered to see Jesus receive the sealed book from God.  For the reasons provided below, this was when Jesus was exalted at His Father’s right hand at His ascension (12:5), about 40 days after the Cross:

FIRST: He appears as a slain Lamb, which implies that the event described by Revelation 5 followed immediately after He was slain.

Jesus is described as a “Lamb, as if slain” (5:6) and the beings in heaven said to Him, “Worthy are You to take the book and to break its seals; for You were slain” (5:8-9). 

SECOND: He earned the right to open the book because He overcame, and therefore logically received the book immediately after He overcame.

In Revelation 5 Jesus is declared worthy to receive and open the book because He overcame (5:5):

Stop weeping; behold, the Lion that is from the tribe of Judah, the Root of David, has overcome so as to open the book and its seven seals.

The “the Lion that is from the tribe of Judah, the Root of David” is Jesus.  He overcame on earth, as a human being (3:21).  Since He overcame during His earthly life, He logically received the book immediately after the end if His earthly life.

THIRD: He appears on God’s throne; on God’s right hand, which the New Testament indicates happened at His ascension.

The New Testament frequently mentions that Jesus was glorified at the Father’s right hand at His ascension to heaven, for instance:

when He raised Him from the dead and seated Him at His right hand in the heavenly places, far above all rule and authority“ (Eph. 1:20-22; cf. Acts 2:32-36; Rom. 8:34; Hebr.  8:1; Acts 5:30-31; Phil 2:6-11; Col 3:1; Hebr. 1:3; 10:12; 12:2; 1 Pet 3:21-22; Rev. 3:21). 

In Revelation 5 we see Jesus at the Father’s “right hand”:

The NASB reads that the book is in the Father’s right hand (5:1), but this can also be translated as “on” (epi Strong G1909) God’s right hand.  The point is that, to receive the book, Jesus had to take up His position at the right hand of God. 

In Revelation 5 we also see Him sitting on the Father’s throne:

Jesus appears “in the midst of the throne and of the four beasts” (5:6 KJV).  The four living beings are “in the center and around the throne” (4:6).  Jesus therefore appears at the center of the throne. 

In Revelation 5 Jesus is furthermore glorified.  He is—along with God—praised by “every created thing which is in heaven and on the earth and under the earth and on the sea, and all things in them” (5:13).

Revelation 5 is therefore very similar to the statements elsewhere in the New Testament, that Jesus was glorified and seated at the Father’s right hand when He ascended to heaven.

FOURTH: His appearance on God’s throne sent out the Spirit of God into all the earth as His eyes (5:6), which the New Testament indicates happened at His ascension.

The New Testament links Jesus’s glorification at the Father’s right hand to the outpouring of the Holy Spirit, about ten days after His ascension:

for the Spirit was not yet given, because Jesus was not yet glorified” (John 7:39).

Therefore having been exalted to the right hand of God, and having received from the Father the promise of the Holy Spirit, He has poured forth this which you both see and hear” (Acts 2:33).

In Revelation 4 “the seven Spirits of God” are “seven lamps of fire burning before the throne” (4:5).  But in Revelation 5, when the Lamb appears on the throne, “the seven Spirits of God” are said to have been “sent out into all the earth” (5:6), apparently a reference to the outpouring of the Holy Spirit in Acts 2.  This links the outpouring of the Spirit to the event described by Revelation 5.

In summary, for the following reasons the event described in Revelation 5 is Christ’s enthronement at His ascension to heaven:

  • He appears as a slain Lamb, which implies that the event described by Revelation 5 followed immediately after He was slain.
  • He earned the right to open the book because He overcame, and therefore logically received the book immediately after He overcame.
  • He appears on God’s throne; on God’s right hand, which the New Testament indicates happened at His ascension.
  • His appearance on God’s throne sent out the Spirit of God into all the earth as His eyes (5:6), which the New Testament indicates happened at His ascension.

Rapture – In the dispensational approach 4:1 is the rapture, and Revelation 5 therefore refers to an event after the rapture.  This seems to do an injustice to the text, and cannot be supported by Revelation 5.  The following are some further reasons for not agreeing with the view that 4:1 is the rapture:

  • The interpretation of 4:1, where John is called “Come up here”, as the rapture of the Church, rests on very slender evidence. It is much more likely that 11:12, where the two witnesses are also called “Come up here“, represents the rapture of the church. 
  • The purpose of John’s ascension to heaven in 4:1 is not to rescue the church from tribulation, but, as explicitly stated, to show John “what must take place after these things” (4:1).
  • In 10:1 John sees an angel coming down from heaven. He therefore is again or still on earth.  John represents the church when he receives the little book (Revelation 10).  The church is therefore still on earth in Revelation 10.

Judgment at Christ’s return – Many understand Revelation 5 as the judgment prior to Christ’s return to the earth, as in Daniel 7, but:

  • No books are opened in Revelation 5, as in Daniel 7:16. Jesus is praised for taking the book, but He does not open it in Revelation 5.  The books are only opened in 20:12.
  • We find no typical judgment language (judge, avenge) in Revelation 5. Such language we only find in the second half of Revelation (except for the fifth seal—but this is only a request for judgment).
  • If Revelation 5 was the judgment before Christ’s return, then Revelation 6 would have been His return, but, as discussed below, the first five seals represent the history of the Church.

Still sealed – The Cross gave Christ the authority to open the book, and He received the book immediately after His ascension, but He did not open the book immediately. The Cross did not open the book.  Revelation 6 describes what happens when the Lamb breaks open the seals.

The Book of Life

Many books will be opened in the last judgment, one thousand years after the return of Christ (19:11-20:12).  The book of life is one of these books (20:12).  It contains the names of the saved (Ps. 69:28; Ph. 4:3; Rev 3:5; 13:8; 17:8; 20:15; 21:27).  It indicates who will live and who will die (21:2, 27; 20:14-15):

and nothing unclean, and no one who practices abomination and lying, shall ever come into it (the holy city, new Jerusalem), but only those whose names are written in the Lamb’s book of life.

And if anyone’s name was not found written in the book of life, he was thrown into the lake of fire.   This is the second death, the lake of fire.

A fundamental concept, which will greatly influence the interpretation of the seals, is that the sealed book, which Jesus receives in Revelation 5, is the book of life.  This statement is justified as follows:

Both the sealed book and the book of life are about redemption. God’s Lamb was slain, with two consequences.  The first is that He purchased for God with His blood men from every tribe and tongue and people and nation (5:9).  The second and subsequent consequence is that He is considered worthy to open the sealed book (5:9).  This context indicates that the sealed book is about redemption, and therefore could easily be the book of life, which contains the names of God’s redeemed people (20:15).

The book of life is called “the book of life of the Lamb who has been slain” (13:8) and “the Lamb’s book of life” (21:27), linking it directly to Revelation 5, where a slain Lamb receives a book (5:6, 9).

The book’s sixth seal will only be opened at “the great day of their wrath” (6:17), which is the return of Christ, which means that even then one seal remains to be opened. The book of life will also only be opened in the final great judgment (20:12)—one thousand years after the return of Christ, which is described in Revelation 19:11 and following.  Both books are therefore opened after the return of Christ.

Conclusion

In Revelation 5 we read about sadness in heaven due to a sealed book, which nobody is able to open.  A sealed book symbolizes concealed information.  It was concluded above that the sealed book is the book of life.  The concealed information is therefore the names of the people that will receive eternal life (20:14-15).  The questions remain, why was this information concealed, and why did the fact that it was sealed cause so much sorrow?

After the sorrow was mentioned, Christ appears on the Father’s throne in the form of a slain Lamb (5:6), and we are told that He “has overcome” (5:5).  It was concluded above that the heavenly meeting in Revelation 5 describes what happened when He ascended to heaven, 40 days after the Cross.  As Jesus said “I also overcame and sat down with My Father on His throne” (3:21).  He was slain when He died on the Cross.  The sorrow therefore refers to the time prior to the Cross.  He overcame Satan’s temptation by being faithful to God, even to death.  In this way he purchased men from all nations for God (5:9).  These things are not new to us, but we would like to ask: How did His faithfulness purchase men for God?  Why was it necessary for Him to die?

What Revelation 5 further adds is that, because Jesus overcame, and because He was slain and purchased men for God with His blood, He became worthy to open the sealed book (5:5, 9).  We might have expected Him to open the book immediately, but He does not open the book in Revelation 5.  The seven seals are things that prevent the book from being read, and they are only broken in Revelation 6.  This is a bit strange, for it means that, although He bought people for God with His blood, something else must still happen before it will be known who those people are.  We may also ask what things prevent the book from being read, and why was He not worthy to open the book before He was slain?  The seven seals are broken by the happenings described in Revelation 6.  Only after those things happened will we know the names of the saved.  We will next investigate Revelation 6 with these questions in mind.

TO: General Table of Contents

Disarmed the rulers and authorities.

Rulers and authorities—the supernatural beings condemned by God—use the sins of humans to accuse God of unfair judgment, but Jesus disarmed the rulers and authorities.

The reader should read the article Christ’s death reconciled us to God prior to reading this article.  That article defines the problem that was solved by the Cross.  This article explains how the Cross solved that problem.

The explanation which the reader will find in these two articles is very different from the standard explanations one finds in churches today.  Paul emphasized and today all believe that the Cross solved the problem, but the Bible does not clearly explain what the problem was, that was solved by the Cross, or how it was solved.  The Bible is mostly a description of events on earth.  Very little is said of the events in the background in heaven. For that reason, different people understand the problem differently:

Some believe that God was angry and had to be pacified, but since the Bible clearly teaches that God so loved the world that He gave His only begotten Son (John 3:16), many others believe something like that God’s justice demands that somebody must suffer, and that the innocent Son of God suffered in our place.  

This article argues that the Cross had to disarm the rulers and authorities. 

These ideas are critical to one’s Christian experience because ideas have consequences.  We are saved through faith by grace, but some ideas, such as that God is angry with sinners, destroy faith and trust in God. We must make sure that our understanding of the problem, and of the solution provided by the Cross, is Biblical.

SUMMARY

In Colossians 2:13-15 we read about three events:

  1. We have been made alive when our transgressions have been forgiven.
  2. The certificate of debt consisting of decrees against us has been canceled by being nailed to the cross.
  3. God disarmed the rulers and authorities through Christ.

As discussed on a separate page, the “Certificate of debt consisting of decrees” is the penalty for our sins.  The second event is therefore the same as the first.

As also discussed on a separate page, the Rulers and Authorities are supernatural beings—different ranks of angelic beings (Rom. 8:38, Eph. 1:21, 3:10 and 6:12).  Since God had to triumph over them, we understand that they oppose God; they are His enemies, under Satan’s leadership.   The purpose of the current page is to explain how the Cross disarmed them.

It is concluded below that the “rulers and authorities” used our sins as weapons against God, who “passed over the sins previously committed” by the believers (Rom. 3:25).  Satan refused to accept God’s judgments, and continued to accuse God of unfair judgment, pointing to the sins of the believers.

Through the Cross God “disarmed” the “rulers and authorities”.  The Cross demonstrated God as faithful to the principle of love, but revealed Satan and his “rulers and authorities” as evil murderers.  In this way the Cross confirmed the justice and fairness of God’s judgment; showing that God acted fairly in forgiving the sins of the believers.  Thus Satan was disarmed.  He is no longer able to accuse the believers and he is no longer able to accuse God of unfair judgment.

DISCUSSION

In Colossians 2:13-15 we read of three things which God (v12) did through Christ:

having forgiven us all our transgressions,

14 having canceled out the certificate of debt consisting of decrees against us, which was hostile to us; and He has taken it out of the way, having nailed it to the cross.

15 When He had disarmed the rulers and authorities, He made a public display of them, having triumphed over them through Him.

God “disarmed” them (Col. 2:15), which means that God took their weapons away.  The purpose of this page is to identify the weapons of the “rulers and authorities” and to explain how they were “disarmed”.

Our sins are their weapons.

Revelation 12

Revelation 12:7 describes this heavenly conflict as war:

there was war in heaven: Michael and his angels fought against the dragon; and the dragon fought and his angels” (Rev. 12:7)

The “dragon” is “the serpent of old who is called the devil and Satan” (Rev. 12:9).  He is also “the accuser of our brethren” (Rev. 12:10) because he accused the believers “before our God day and night” (Rev.12:10).  The “war in heaven” therefore was a war of words and Satan’s weapons were the sins of the believers.  Satan accused “our brethren”, but because God forgave them their sins, he effectively accused God of injustice; of unfair judgment for forgiving (justifying) the believers.

Romans 3

We see this same principle in Romans 3:25-26, which states:

That the cross demonstrated God’s righteousness, and

That it was necessary to demonstrate God’s righteousness because “in the forbearance of God He passed over the sins previously committed” (Rom. 3:25).

In other words, Satan attacked God’s “righteousness” for passing over “the sins previously committed”.  He used the sins of God’s people to accuse God of unfair judgment.

This is also the implication of Col. 2:15, where disarming the “rulers and authorities” is mentioned in the context of forgiveness (v13) and cancelling the penalty for sins (v14).

Satan was disarmed by the cross.

God “triumphed over them through Him (Christ)” (Col. 2:15).  This means that God disarmed Satan through the cross.

Col. 2:14-15 also says that God “disarmed the rulers and authoritieswhen He “canceled out the certificate of debt … having nailed it to the cross”.  In other words, the rulers and authorities were disarmed by cancelling the certificate of debt, which was done through the Cross.

We see this also in Revelation 12, where Michael’s victory over the dragon and his angels is symbolized by the throwing down of the dragon and his angels (v9) from heaven (v8) to earth (v12).  When did this happen?  As shown in the discussion of Revelation 12, the “time and times and half a time” in verse 14, which the woman spends in the “wilderness”, is the same as the 1260 days in verse 6 during which she was nourished in the wilderness.  It is therefore proposed that the description of the conclusion of the war in heaven—the triumph of Michael over Satan, described in the verses between these two “wilderness” verses—jumps back in time, and parallels 12:5, which says that “her child was caught up to God and to His throne”, which refers to the Cross.  Further support for this is the statement in Revelation 12:11 that Satan was overcome by the blood of the Lamb.  The conclusion is therefore again that Satan was disarmed through the Cross.

Disarmed Rulers and AuthoritiesTo conclude, Satan’s weapons were the sins of the believers, which Paul refers to as the Certificate of debt consisting of decrees.  By nailing it to the Cross, God canceled it and “has taken it out of the way” (Col. 2:14), thus disarming Satan’s rulers and authorities.

The Cross cancelled out the “Certificate of Debt” through demonstration.

According to Romans 3:25 Christ Jesus was “displayed publicly … to demonstrate His (the Father’s) righteousnessso that He (the Father) would be just and the justifier of the one who has faith in Jesus”.  In other words, the Cross demonstrated that it is just for God to forgive (justify) the guilty “who has faith in Jesus”.

Also in Colossians 2:15 Paul used the words “public display,” but here it says that the cross “made a public display of” the “rulers and authorities”.

The words “demonstration” and “public display” means that the Cross demonstrated or showed something, and that this revelation cancelled the penalty due for our sins, with the consequence that Satan and his followers are no longer able to accuse “our brethren” or to use those sins to accuse God of unfair judgment.  The public demonstration of the Cross verified the justice and fairness of God’s judgment, and disarmed Satan by proving his arguments as false.

In Revelation 12, where Satan is described as accusing “our brethren … before our God day and night” (Rev. 12:10), Satan is “thrown down” (v9) from heaven (v8).  This is interpreted as that the Cross of Christ convinced the heavenly beings that God is right and Satan is wrong, destroying any credibility which Satan still had with the heavenly beings that still were loyal to God.

To summarize, the Cross did not change God, as many seem to think; it changed the heavenly beings.  The Cross gave them conclusive evidence. As discussed in the article Christ’s death reconciled us to God, Satan accused God of unfair judgment, pointing to the sins of God’s people and the angels were not able to determine conclusively who is telling the truth; God or Satan.  But the Cross gave them the evidence they needed.  We see this symbolized in Revelation 5, where there is a sealed book (5:1), and nobody is able to open it (5:3), but then the Lamb overcomes (5:5) and is worthy to open the book because He was slain (5:9).

The Cross did not make an end to human sin, and our sins remain clearly visible to the heavenly beings, but God took away Satan’s ability to use those sins to accuse God of poor judgment.

Verses 13 to 15 of Colossians 2 therefore all deal with the same subject; the sins of the believers:

  1. These sins have been forgiven (Verse 13).
  2. The penalty for those sins have been cancelled (Verse 14).
  3. The rulers and authorities are no longer able to use those sins to accuse the believers (Verse 15).

The cross revealed character.

Christ’s death did not publicly display anything to human eyes, for human eyes see in the Cross only defeat and weakness.  The Cross was a “public display” essentially to heavenly eyes only.

The Cross revealed God’s character (Rom. 3:25).  The Cross shows that Christ “humbled Himself by becoming obedient to the point of death” (Philippians 2:8).  The Father “triumphed over them through” Christ (Col. 2:15), not by the mere fact that Christ died on the Cross, but by Christ remaining faithful to God’s principles of service to others, while suffering to death through the most intense form of physical and mental torture.  On the cross He could not see the future and He lost His continual contact with the Father, for He cried out: “My God, My God, Why have You forsaken me?” (Mat. 27:46; Mark 15:34)  But still He did not use supernatural power to relieve His pain.  “Jesus, who, although He existed in the form of God … emptied Himself, taking the form of a bond-servant … Being found in appearance as a man, He humbled Himself by becoming obedient to the point of death, even death on a cross” (Philippians 2:5-8).  Jesus once said, “He who has seen Me has seen the Father” (John 14:9).  Christ behavior therefore revealed God’s character to the universe as contrary to the way in which Satan depicted God.

The Cross also revealed Satan’s character and that of his “rulers and authorities” as evil murderers of their Innocent Creator, for it was the madness of the evil angels that encouraged the Jews to kill Him.

The cross therefore demonstrated both sides of the war in heaven for what they really are.  For that reason Satan and his angels were thrown out of heaven (Rev. 12:9); they lost all credibility which they previously might have had with the heavenly beings.

To bring an end to the war God provided evidence through Christ’s death. The Cross was a decisive battle in the ongoing war in heaven.  The war in heaven was concluded on earth.  The Cross was not for human beings specifically; it was for the entire universe.  The Cross has all-important consequences for us as humans; but because it made an end to the war in heaven, it was equally important for all beings in God’s universe.

Rome was the greatest military power on earth at that time.  Judaism (church) conspired with Rome (State) to kill the Son of God. Angry at His challenge to their sovereignty, they stripped him naked, held him up to public contempt, and in human eyes triumphed over Him.  But the paradox of the cross is that Jesus, in reality, took the spiritual powers animating these earthly powers and stripped them, held them up to contempt, and publicly triumphed over them.

The war shifted from heaven to earth.

The Cross made an end to the war of words in heaven, but as Revelation 12 indicates, Satan continues the war on earth:

… rejoice, O heavens and you who dwell in them. Woe to the earth and the sea, because the devil has come down to you, having great wrath, knowing that he has only a short time” (Rev. 12:12 ).

The battleground has changed.  The war has shifted from heaven to earth.  Why does the war continue after the Cross?  Why is God still tolerating sin?  See The Seven Seals of Revelation for a discussion of God’s glorious purpose.

TO: General Table of Contents