Thursday, January 17, 2008
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Contra Dispensationalism: The White Horse in Revelation 6:2

Currently Reading
His Dark Materials Trilogy (The Golden Compass; The Subtle Knife; The Amber Spyglass) (His Dark Materials)
By Philip Pullman
see relatedHere are some thoughts/observations on the White Horse in Revelation 6. As you can tell from my previous posts and this one - I sure do love inner-book word studies. They just seem to clear up so much misunderstanding.
In Revelation 6:2, when the Lamb who was slain unfastens the first of 7 seals, a white horse comes forth carrying a rider who holds a bow, but no arrows. This rider is given a crown and rides out as a conqueror to conquer. Dispensationalists often interpret this rider to be the anti-Christ – the eschatological one who will come and dupe the world into following him. He fools them by bringing peace (hence no arrows), and for 3.5 years is a peaceful chap until something snaps in him and he goes berserk in a cosmic sort of way.
Contrary to this popular interpretation, though, this figure in chapter 6 is hardly some eschatological anti-messiah. This figure really is the actual Messiah, Jesus Christ. He comes forth to conquer, but does not do so with violence – again, the lack of arrows in his bow. His white horse would conjure great insecurities in the mind of a 1st cent. Roman. The Parthians were a horse-riding, bow wielding threat to the Pax Romana. John utilizes this imagery to subvert Rome's power and false sense of peace. Jesus, the crucified messiah, rides this horse and he alone conqueors with peace.
This fact of the crucified, peacemaking Jesus being the figure represented as riding a white horse is supported by simple word studies in the passage. And here’s where I will spend the rest of my time.
First, the Gk. word for white (leuko,j) only, only, only occurs in reference to Jesus, God, or the faithful followers of Jesus in John’s apocalypse. White is the color of righteous triumph, the color of those who have overcome, the color of the One who delivers the revelation of God. In fact, in 19:11, another (probably the same) white horse comes out with a rider on it who is explicitly shown to be Jesus – the One called Faithful and True. Now, John’s imagery is often difficult to interpret, but I seriously doubt he would put both Jesus and the anti-Christ on the same white horse (or even two horses that came from the same mother). This color is strictly reserved for the righteous and the Righteous One, not the world or Babylon.
Second, the crown this rider receives is the Gk. word (ste,fanoj) employed only, only, only in reference to the believers and Christ in Revelation. The Beast and other antagonists in Revelation sport a different crown altogether – a completely different Gk. word. The one time an antagonist does wear this righteous crown, Revelation says it is “like a ste,fanoj of gold” (w`j ste,fanoi crusoi/), not an actual ste,fanoj. That is, this is a fake ste,fanoj.
Third, the Gk. word for conquer (nikw/n) – from which we get the word “Nike” – is employed only, only, only in relation to Jesus and the saints who faithfully followed him. There are 2 exceptions to this in Revelation, but the overwhelming evidence points to the use I have mentioned here. Furthermore, in the previous chapter – the immediate context, that is - (5:5) the imagery directly pointed to Jesus being the conqueror. John expects his readers to still have that imagery in their mind when they come to this horse.
Fourth, I would look at the bow. Dispensationalists often say that the anti-Christ will conquer with peace, but unfortunately miss that Jesus has already conquered with peace. Jesus brings peace, not through a sword, not through military might, but through being the Lamb that was slain. They got the peace right – they just gave it to the wrong person.
Finally, offering an argument from silence, I would also note that the word “anti-Christ” not only never occurs in this passage, but never occurs outside the books of 1& 2 John. And there the anti-Christ’s were among the people – they were not some eschatological figure waiting to deceive the world – the deception is occurring now!
Ok, more later, but for now, let me know what you think – especially you Dispensationalists out there. Why must this figure be the anti-Christ? In the end, I think the evidence I have provided here is overwhelming, but I’m up for someone making an attempt….(I say with a challenging wink and sly smile).
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Comments (11)
no verb tense findings? i'm just poking at you. :) your reading also agrees with an understanding of Revelations as FORTHtelling rather than FOREtelling. then again, i am SOOOOO not a dispensationalist.
You said 2 & 3 John, but I think we all know that you mean 1 John. Just wanted to nit-pick.
I've wondered the same thing, but I can't go as far to say that this is the same rider (Jesus) that we find in Rev. 19. To very inadequately sum up my apocalyptic hermeneutic, I go for a view of recapitulation (check out Victorinus of Pettea): the same, timeless (applies to all peoples of all places in all times) story is repeatedly being played out and is being told in several different ways. I do not see the seals, trumpets, bowls, etc., as a sequence of events per se, but as a retelling of the same story with different emphases.
All that to say this: the end of the age doesn't come until the end of each episode: Christ doesn't come fully until the end of things. True, the rider in Rev. 6 is on a white horse, but (in line with the Parthian nuisance) I think it represents a divine meaure put in place as a check on the powers that be. You know how annoying Parthia was to Rome.
I can see the overlap of the imagery between chapters 6 and 19, but it's not enough for me to say that the two riders are one and the same. I can be wrong if I want to.
How's the Dark Materials trilogy? I'd thought about picking it up.
Darryl, Thanks for the input.
Yeah, I totally meant I John. Someone pointed it out to me before I posted it here and I forgot to change it.
As far as the rider in Rev. 19 goes - do you think my argument is more compelling considering the fact that both riders are introduced with the exact same Gk. phrase/sentence? I didn't note this in the post, but I have found it increasingly important to my argument.
Re:
I see your point, but where you see comparison, I see contrast. Even with the crowns. The rider in ch. 6 wears the stephanos, the laurel wreath of victory. The rider in ch. 19 has diademata upon his head, the crown of rule/authority. Again, I see the rider in 6 as a divine agent that serves as a check on the powers.Rome had a pretty big head, you know. As do all empires that preach a gospel of preach through strength.....
But you're not going there.
Thanks again, Darryl.
Just to keep this going....as it is quite fun...
The diadem's are introduced in chapter 13. Christ wears them in chpt. 19 b/c he has conquered and has taken them from the beast. At least from where I'm standing :)
I see Christ as a Parthian rider here, too. But instead of a violent one, he is a non-violent warrior. That is, the Parthians were always a threat to Rome. John is drawing on this imagery and suggesting that Christ, too, is a threat...only a he conquers in peace, not violence. So, I'm making the case, not that this isn't Parthian imagery, but that it IS, and it is subversive in nature.
I think the weight of the collective evidence I noted above, (especially the consistency of 'white') is consistent with the kind of reading you suggest in your first response.
Anyway. Interesting discussion, brother. Hope to get your thoughts again!
What Greek font do you use? I'm only seeing regular text (or is it supposed to be that way?).
Yeah, sorry about that. The Bibleworks Gk. font I use for my writing apparently doesn't show up on xanga - weird things is, I think it worked before. Anyway, I'll try to fix it for later posts.
Have you seen the movie, good movie, watched it with my boyfriend.
As in movie I mean the Golden Compass.
Been busy.
I had planned on bringing a cudgel of scholars to buttress my position, but see above.
In short, I do see where you're coming from. And it's quite attractive, to be honest. It seems like, though, that your sticking point is the grammatical connection. Granted, it's another tool in the arsenal, and I can see the connection, but I don't think that the grammar is the final arbiter. The interpretation just doesn't seem to fit within the overall scheme of what the Revelation is trying to accomplish. If the Yom YHWH is the end of all things, then the destruction on earth to that point is a result of man's actions, which in itself is a result of heavenly/anti-heavenly decree and action. The sequence of events in ch. 6 tells of destruction at the hands of man (a result of heavenly decree), and we find this story recapitualted throughout the rest of the discourse. The arrival of Christ signals the end (and not the beginning) of all things (final seal, trumpet, bowl, and so on down the line). If the rider in 6 is indeed Christ, then the stories retold througout Revelation don't seem to mesh so well with one another.
I am in total agreement that the text is mangled by the dispensationalist camp. I do not see him as some looming anti-Christ figure. BTW, NT Wright comments that it's rather interesting that feminists never want to suggest that an anti-Christ figure could be a woman.
^i bet there are people who have their money on gloria steinem.