7th Inning Stretch - The Book Of Revelation

• Hank and Kyle are back in the saddle again debuting their newest mini series breaking down the Book of Revelation verse by verse
• Follow us on our Rumble page Sunday Night Double Play 
• We Love You Ryan 🤘🏼

Episode Transcript

Speaker 1 (00:25):
Oh, ladies and gentlemen, children of all ages, boys and girls,
step right up and welcome to the Sunday Night Double Blay.
I am your host, Tank the Tank, and I'm joined
as always by my co host, Chef Kyle, and we
are here on another Friday night to let it grip.

(00:45):
How are you doing, baby?

Speaker 2 (00:47):
I am good. I am good.

Speaker 3 (00:50):
After a few technical difficulties, we are here. We have
made it. It only took like thirty minutes. But you
know what, it's always sweeter in the end.

Speaker 1 (00:59):
Let's go, Yes, sir, yes, sir. You know sometimes it
just the world don't want to I want to let
us in. And even now it's saying that we're not
live on Rumbles, so I don't know what's going on. Uh,
I thought I had connected.

Speaker 2 (01:24):
It's you know, it's a it's a it's.

Speaker 1 (01:26):
A it's a new thing over here, Ladies and gentlemen,
we're playing with some new We are live on X.
I can confirm we are live on X and we
are live on Instagram. So there's that. I have to
figure out this rumble thing. But yeah, man, so we

(01:49):
we switched up our live streaming platforms and that's why
we've you know, we've got some foundational shifts going on
over here at Sunday Night Double Play, trying to try
to make things work a little bit better for your
listening and viewing pleasures. But anyway, let's just dive straight

(02:10):
into it. But first I want to let y'all know
that this episode of the Sunday Night Double Play will
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get your dog and cat hooked up. It's Cow's been

(03:14):
a long week, brother, and if California feels anything like Arkansas,
it's midsummer form already.

Speaker 3 (03:23):
Yeah, it's starting to heat up.

Speaker 2 (03:25):
It's starting to heat up.

Speaker 3 (03:26):
The weather down here doesn't quite know what it wants
to do with itself, so you know, we're gonna have
we're having hot, super hot days, and then it gets
kind of cold and it's warm and steady, and then
we get a little hit a rain, and then it
just keeps repeating itself, at least for the last few weeks.
So hopefully, hopefully it'll figure out what it wants to
do and we'll have some.

Speaker 2 (03:48):
Some steady temperatures house that we're there for. You.

Speaker 1 (03:52):
Well, it's been nice, you know, it's been nice. It's
been our what I call our wet season, where once
a week you can expect a good day or so
of rain. But we had that rainstorm earlier this week,
nothing serious. But since Wednesday it has just been oppressively

(04:14):
humid and it's been like almost ninety degrees. I mean,
that's not terrible, but it's just a little early in
the year for this kind of weather, okay, And tonight
we're actually dodging tornadoes again. We've already had a handful
of some pretty severe tornadoes in Missouri and up that

(04:37):
way Kentucky, Illinois this afternoon. If everybody could just send
some prayers to Saint Louis, a pretty significant tornado went
right through Saint Louis residential parts of Saint Louis, so
they're gonna need a lot of prayers and help up there.
But I'm actually probably two hours away from that line,

(05:04):
finally making it to my area, and it's still really hot,
muggy outside. It's eight forty five right now, and it's
still in the mid to upper seventies, which isn't normal
for this time of year. And it's just it almost
feels like I'm banking going the tornado sirens going off tonight.

(05:26):
But if they do, it is what it is. I've
got somewhere I can take my family and my animals
and we can ride out of tornado and expect to
come out on the other side alive. So I'm not
too much worried about it, but it still sucks. So
this is.

Speaker 3 (05:42):
A potential threat tonight, like it is possible that it
could hit like early morning and early night.

Speaker 1 (05:50):
Like I said, it's already nine, so looking at a
midnightish event, maybe a little before midnight if I'm lucky.
But yeah, and if I'm not mistaken, somewhere between two
o'clock four o'clock in the morning, another round of severe

(06:11):
weather's supposed to be rolling in. So I'm just gonna
have to add a little extra caveat in my prayer
that while I'm sleeping, God don't let a tornado sneak
up on me, because I dude, once I go to sleep,
it's over with, it's over wrap wake me up, yep,
unless it's my alarm, I'm not waking up.

Speaker 2 (06:33):
Yeah, I don't blame you. I don't blame you.

Speaker 3 (06:34):
I sleep through, Yeah, I sleep through all the If
there's any earthquakes or kids screaming whatever, dog's bargain of
the time, when I'm out, I'm out.

Speaker 1 (06:48):
And I just want to send a shout out to
whoever's watching this live right now on x and Instagram. Uh,
drop something in the chat, interact with us, tell us
how your week's been, what the weather's doing, for you,
did you have to didge any tornadoes tonight or today?
And if you didn't, then I don't want to hear
about it because you're lucky. But I'm just kidding. But Kyle,

(07:12):
So we're gathered here this evening under the banner of
the seventh Inning Stretch, and unlike the name, this isn't
really going to be anything related to baseball, at least
not this go round. What we've kind of decided on
is we're going to use this name, the seventh Inning
Stretch as the bookmark, if you will, for all of

(07:35):
our little mini series so specific deep dives, whether they
be one episode or a multi episode ordeal. We're going
to start titling the seventh Inning Stretch and then it's
specific title. That way, we can start creating some playlists
on Rumble and trying to give the viewers and listeners

(07:55):
a little easier ease of access to find this information.
And the the inaugural run of the seventh Inning Stretch
is going to be a very comprehensive breakdown of the
Book of Revelation. This is not going to be something
that we will do quick This is not something that
we will do easily. But I feel like it's very

(08:19):
important that that we do it because there's a lot
of talk over the last few months. Satan's little season
got hot. Everybody wants to talk about the Antichrist, and Kyle,
you know where I stand. I don't believe that the
Book of Revelation teaches about a rapture. I don't believe

(08:40):
that it talks about a millennial reign of Christ on
the literal throne of David, on the literal city of Jerusalem.
I don't believe that Satan will have a period of
control over this in this timeline. I don't believe that.
I don't believe That's.

Speaker 3 (08:57):
Mean, do you think that it do you think it
already happened, or do you think that that the most
part is interpreted.

Speaker 1 (09:04):
For the most part, yes, I do believe that the
majority of the Book of Revelation has already come to pass.

Speaker 2 (09:11):
Okay, okay.

Speaker 1 (09:14):
And my intent is when we wrap this mini series up,
which might not be such a mini series because as
we were just talking offline, there's twenty two books of
the Book of Revelation, and even if we do two
to three episodes, I mean, we're looking at seven to
ten or two to three chapters per episode. We're we're

(09:36):
looking at a at a seven to ten, possibly a
dozen episodes just on this particular subject. And this isn't
going to be just us reading the Book of Revelation
and discussing what we think this means. I have in
my possession and you've downloaded a digital copy Tyndale and there.

(10:00):
Tendell Publishing is a very history publishing company. But it's
a commentary on the Book of Revelation by a mister
Leon Morris. And mister Leon Morris way back in nineteen
eighty what did I say, It was eighty seven, Yeah,
nineteen eighty seven, nineteen ninety took the time to go

(10:22):
through the Book of Revelation, verse by verse, do the translations,
do the leg work of breaking down that book verse
by verse. That's what this commentary is. It's just a
literal breakdown of every verse verse and we're going to
use this because this the viewpoint of revelation that's going

(10:46):
to be described by mister Morris is one that is
anti rapture, anti premillennialist reign, and it gives a lot
of evidence to support that claim. As we're going to
make our way through the Book of revelation. But like
I said, when we get to the end of the book,

(11:06):
I'm hoping that I'll be able to once and for
all explain why I believe what I believe. Because it's
really not a popular belief to say that there's not
going to be an Antichrist. It's not popular to say
that there's not going to be a millennial reign of
Jesus on the throne of David. You know, it's not
popular to say that there is no Little Season. But

(11:29):
I don't care about being popular. I don't care about
being widely accepted. I care about being able to defend
my position. Kyle, I've asked you this before. If you
can't explain why you believe something, then do you even
believe it?

Speaker 3 (11:46):
That No, that's a solid question, because I mean it
goes back to if a tree falls down in the woods,
did you did anyone hear it?

Speaker 2 (11:55):
You know?

Speaker 1 (11:56):
Sure? Kind of same same But if yeah, I get
I'm just picking at you, But yeah, you're right, nought,
I don't think that you really do. I think if
you can't explain why you believe what you believe, that
I think it's more of you believe what somebody else

(12:16):
said about the topic you're interested in, and you let
them do the legwork for you. And we ain't gonna
do that no more, Kyle. We're gonna make up our
own mind. And so I'm not saying that because I
haven't read this book. I don't know what mister Leon
Morris has in this book. I just know where his

(12:36):
viewpoint is coming from. And I was speaking to Jason
Spears of Operation Red Pill a little earlier. Shout out
Jason Spears and Christopher Dean at Operation red Pill. By
the way, if anybody listening has not heard of them,
or does not listen to them or follow them, you're
doing yourself a disservice, because they do probably the best

(13:00):
job I've ever heard of anybody breaking down and exposing
the Satanic control matrix under which we live. But he
was He told me that in my pursuit of finding
the supporting facts for my argument, he just hopes that
I don't miss the plenty of other stuff that's in Revelation.

(13:22):
And I appreciated that, because that's not what this is, Kyle.
This isn't a witch hunt of me having my blinders on,
and I only see that there's this view of it,
you know, no rapture, no, no, no Antichrist. I'm willing to
accept that I'm wrong. I just don't believe that I am,

(13:43):
so I don't want people to think like I'm No
matter what, I'm going to draw the conclusion that I've
already drawn. I'm willing to change my opinion and my belief.
But it's gonna take some pretty pretty sound evidence that
I haven't heard.

Speaker 2 (13:59):
But for.

Speaker 3 (14:02):
Well, I like the fact that that final thoughts are
subjected to change, not even final thoughts. We haven't reached
the final thoughts yet, but thoughts as of now have
you know, they're up in the air.

Speaker 2 (14:14):
And we're gonna break it down by my pursuing this book.
And yeah, I'm excited for this.

Speaker 1 (14:21):
This will be fun, Yes sir, yes, sir, Well, Kyle,
if you if you don't mind, before we do we
jump off into this, I'm just gonna hit us in
a quick little prayer before we jump off into reading
this book of revelation, and uh, we'll jump right into it,
but just give me just a minute and let it.
Let me pray for us right quick. Let's go all right,

(14:43):
Dear Heavenly Father, we thank you for this day. In all,
it's many blessings. And Dear Lord, we thank you so
much for your son, Jesus Christ, who died on the
CrossFit our mission of our sins. And Dear Lord, as
we are gathered here today in search of truth and
your word, we asked that you would make your message
and your truth being known to us. Please let any
fallacies that we believe be shied away, and give us

(15:03):
nothing but the will of your message, and have us
believe nothing but your truth. Their Heavenly Father, I pray
that anyone that be listening to this may gather some
truth they can use in their life in order to
grow in their spiritual journey. And I ask all of
these things and that son Jesus Christ's name. Amen.

Speaker 2 (15:21):
Amen?

Speaker 1 (15:23):
All right, So let's go, Kyle.

Speaker 2 (15:25):
Where so where are we starting at? Where are we
starting at? Here?

Speaker 3 (15:28):
I got my book pulled up. Are we STIs one?
Are we going?

Speaker 2 (15:33):
Oh?

Speaker 1 (15:33):
We're not starting in Corinthians. We're starting to revelation? No?

Speaker 3 (15:35):
No, no, yeah, yeah, okay, never mind, never mind, Yeah,
I got you revelation. And I'm looking down at my
I'm looking down at my index here and it took
me past the anyhow.

Speaker 1 (15:45):
It's all good. It's all good. So I'm gonna start
in the Bible real quick, and I'm just gonna get
us through the first chapter and then we'll go. You
know what, I'm not going to do that change a
plan because I forgot about the introduction in this little
commentary book. So it'll be paid seventeen for you, Kyle,

(16:06):
in this commentary.

Speaker 3 (16:09):
I'm gonna let you. I'm gonna let you. Obviously, you're
gonna go ahead and start it off. I currently the
the book that I thought I had, I did not have.

Speaker 2 (16:18):
It was a corrupted file. So you continue, and I'm
gonna in the meantime, I'm going to.

Speaker 3 (16:25):
Try to track this book down, all right, no problem,
all right.

Speaker 1 (16:30):
So this is just an introduction to this commentary. The Revelation,
or the Apocalypse, as it is often called from its
opening word in the Greek is by common consent, one
of the most difficult book, difficult of all the books
in the Bible. It is full of strange symbolism. They're
a curious beasts with unusual numbers of heads and horns.

(16:52):
They're extraordinary phenomena, like the turning of one third of
the sea into blood. Excuse me which are impossible to envisage.
Modern readers find it strange. They are moreover not usually
attracted by the fantastic schemes of prophecy, which some exigits

(17:12):
find in it, and whose ingenuity is matched only by
their improbability. While there's some big words in here, they
used to talk a lot fancy here a couple of
decades ago, I know what happens. Social media happened. The
result is that for many Revelation remains a closed book.

(17:35):
Except for one or two passages, like the vision of
the Redeemed in chapter seven or that of the heavenly
Jerusalem in the final two chapters, it remains largely unread.
We recognize that it is part of the canon of Scripture,
and therefore we accord it to formal recognition, but we
remain uneasy, and we do not make use of it.

(17:56):
We turn our back on its mysteries and luxuriate Gospel
or the Epistle to the Romans. This is a great pity.
The book has much to teach us. In the twentieth centuries. JB.
Phillips tells us that he found the task of translating
this book in the true sense of that threadbare word thrilling,

(18:17):
For in this book the translator is carried into another dimension.
He has but the slightest foothold in time and space.
In this time and space world with which he is familiar,
he is carried not into some never never land of fancy,
but into the ever ever land of God's eternal values

(18:37):
and judgments. It is of the utmost importance that we
do not lose touch with the eternal realities so stressed
in revelation. Perhaps there is no age for which it's
essential teaching is more relevant. These are days when the
decisions of great powers have far reaching effects on the
ordinary men and women. We have no great interest in ideologies,

(19:02):
yet find that our lives are affected by decisions reached
in Moscow or in Washington, decisions in which we have
had no voice, no conceivd nor conceivably could have. Are
we then no more than pawns caught up in a
great ideological conflict? Nobody wants a nuclear holocaust, But are

(19:25):
our lives destined to be snuffed out in a worldwide
inferno brought about almost against the will of those controlling
the destinies of the nations? Is there something demonic about
those evil forces which even our most powerful statesmen seem
unable to control. Revelation speaks to an age which is
tortured by problems like these, For it was written to

(19:48):
a minority with the problems of its own about the
realities of power. Indeed, it has been called, not unjustly,
a theology of power, albeit exercised in law. For it
is the slain Lamb who is triumphant. This is not
how it has always been. Through the centuries. The book

(20:08):
has been interpreted in a variety of ways. We may
sum up the principal ways of viewing it as follows.
And so the first view is the praateerest way. And
this starts with the situation of the Church in the
first century, and it ends there. It sees the book

(20:30):
as arising out of the situation of the first Christians,
and that it is outstanding merit. The Roman Empire dominates
the scene. The seer was wholly preoccupied with the Church
of his day. He wrote out of its situation, and
indeed has nothing more in mind than its situation. The

(20:51):
view has merit of making the book exceedingly meaningful for
the people to whom it was written, and it has
the demerit of making the meaningless for all the subsequent
readers except for the information it gives about that early generation.
It should perhaps be added that some variant of this
view is adopted by most modern scholars. And so basically

(21:17):
the pratorist view is this, this very early, like the early,
the first early Church, the first Christians, they saw the
Book of Revelation as only for them, and that anybody
reading it afterwards would have nothing to gain except for

(21:39):
knowing its historical value or less. And then you have
this Yeah, it really is. It really is because they
kind of aren't wrong in my opinion, but they but
they miss it because I don't believe the entirety of
the Book of Revelation is to be read in a
past tense.

Speaker 3 (22:02):
I guess that's almost as if, like during that time
period they kind of lived through revelations already, so those
reading it afterwards wouldn't have anything to gain.

Speaker 1 (22:12):
Yeah, that was that was there, That was that was
the praetorest way of viewing it, Okay, And so then
you have the historic view, and those who see the
book this way claimed that it was an inspired forecast
of the whole of human history. They see it, they
see its symbols as settling out in broad outline the
history of the western ye of Western Europe, and is

(22:35):
stretching right on until the second Coming of Christ. This
view does indeed make Revelation meaningful for this generation at
any rate in part. And it is strengthening of faith
to see the whole of history as under the control
of God. But the early Christians could not have got
much out of a book whose concern was basically for

(22:56):
later periods. For them, most of the book, on this
view must have been an insoluble puzzle. Yet we should
surely hold that those who to whom it was written
had or could have had a satisfying understanding of it.
And it is also curious that a book forecasting human

(23:18):
history should largely ignore the world outside Western Europe. Historicist
views also labor under the serious disadvantage of failing to agree.
If the main points of subsequent history are in fact foreshadowed,
it should be possible to identify them with tolerable certainty.

(23:39):
Otherwise what is the point of But there are many
historicist views and no real agreement. So the historist view
was that the Book of Revelation was solely about what

(24:00):
during Europe after the Age of the First Christians, which
the the The author makes the argument that why would
John give the First Christians a book that has nothing
to do with them? I can see that, but why

(24:21):
would what what would be the point of giving them
a book that was solely to do with way past
their lifetimes?

Speaker 2 (24:30):
So I get that, But you know, I get that.

Speaker 1 (24:37):
Yeah, We've got two more views. We've got the futurist view.
Some hold that apart from the first few chapters, the
book is exclusively concerned with happenings at the end of
the age. They see the Seven Seals and all the
rest of it as being concerned with the end of
the world and as prefiguring those events which will usher

(25:01):
in the second coming of the Lord Jesus Christ. This
robs the book of all significance for the early Christians
and indeed for all subsequent generations right up to the last.
For all, for all intermediate generations, it is merely a
forecast of what will happen in the last days. Until

(25:21):
those days come, it means little except that God has
an ultimate purpose. Again, much like the last the historic view,
the futurist view misses the mark because if this book
is solely about that final generation of man that's going
to be on earth when Jesus Christ returns. Then why

(25:42):
why did John give this to the to the early
Christian Why would you know what I'm saying?

Speaker 2 (25:48):
Yeah, No, I get that. I get that. That's a
good question.

Speaker 1 (25:53):
It m assuming that the world isn't going to end
in our lifetime, Kyle. That would make mean if the
futurist view is correct, it holds no relevant significance to us.

Speaker 2 (26:07):
No, and I can understand why. I mean, that's it's obvious.

Speaker 1 (26:11):
We're yeah, yeah, And so we come to the final
view that the author writes about, and that's the idealist view.
Idealists maintained that there are fewer no references in Revelation
to happenings, whether at the time of the writer or subsequently.
On this view, the whole book is concerned with ideas

(26:32):
and principles. It's set out in poetic forms. Certain it
sets out in poetic form certain theological conceptions. It is
not particularly concerned with the situation of the early Church,
nor with that of the Church in later days, nor
with that of the end time. It simply sets out
principles on which God acts throughout human history. This secures

(26:56):
its relevance for all periods of the Church's history, but
its refusal to see a firm historical anchorage seems to
most students dubious to say the least. So the idealist

(27:20):
view to say would be a it's all a book
of metaphors and allegories and nothing can be taken literal
as far as trying to point at the Book of
Revelation and seeing anything in secular history.

Speaker 3 (27:38):
Okay, so pretty much, Okay, metaphor is here, nothing actually
is going to happen.

Speaker 2 (27:46):
Don't get the words too seriously.

Speaker 1 (27:49):
Yeah, that's the idealist view. So and we are nowhere
in air through this. See. That's why I didn't want
to get into this whole introduction because there's still twenty
pages of introduction to read. But I kind of think

(28:09):
it's important. And if this whole episode is basically an introduction,
that's okay, because I'd rather be a little thorough and
not skip anything and open ourselves up to being for
having someone to be like, oh, well, you will you
poking holes in our stories because we didn't dot our
eyes and cross our teas. You know what I'm saying.

Speaker 2 (28:30):
Understand it's at.

Speaker 1 (28:33):
It's already going to be a seven to ten episode
long series. What's one more episode, you know.

Speaker 2 (28:39):
To really get in the nooks and crannies as they see.

Speaker 1 (28:44):
All of the crevasses. All right, So going forward with
this intro, so keeping those those last four views in mind,
it seems that elements from more than one of these
views are required for a satisfactory understanding of Revelation. We
must always begin with the situation of the church to

(29:08):
which it was written. Indeed, we must keep that the
situation in mind throughout our study if we are to
make sense of this difficult book, For it is clue
to many things. The Gospel had been preached throughout the
Roman province of Asia, as elsewhere, some had believed and
become Christians. They had been taught that Jesus of Nazareth

(29:29):
was to Christ, the son of God. He had been
rejected by the Jews and crucified, but that was simply
the way in which he brought salvation to us. He
could be greeted by those in heaven with the words,
you were slain, with your blood you were purchased, or
when with your blood you purchased men for God. From

(29:52):
every tribe and language, and people and nation. Having died
for us, he rose triumphant, now to die no more.
He went back to heaven, but in due course he
would return. He would destroy the kingdom of this world
and set up God's perfect kingdom. It was an inspiring faith,

(30:12):
and the little group of Christians embraced it with fervor.
They looked and longed for the promised consummation, when God's
will would be perfectly done throughout the whole earth. And
nothing happened. The Church continued to be a tiny group,
doubtless adding a few members from time to time, but
not becoming and not looking like becoming a mighty force

(30:35):
to take over the Roman Empire. That empire continued on
its wicked way. Oppression and wrong abound, evil men prospered,
idolators persisted in their idle worship, and the cult of
the Emperor flourished. Because they would not conform, the tiny
band of Christians found themselves the object of suspicion and

(30:57):
sometimes outright persecution. A few of them were killed, some
were put in goal. Gayall I think that was gay.
I think I think that's prison. I don't know. Gao. Yeah,
And Roman Goulain, that sounds good. I'm assuming what had

(31:20):
become of the message which had introduced them to becoming
Christians in the first place? Where was the promise of
Christ coming? All things continued as they were from the
foundation of the world. If God was active in the world,
it demanded a very strong faith to perceive it, and
most of the Christians, as they always have been, were

(31:42):
people with no more than average faith. Had they been
mistaking and coming to Christ in the first place? Was
it all a delusion? Was Christianity a fine religion, indeed
for the sanctuary, but totally unable to cope with the
demands of the forum and the capital. Must they conclude

(32:04):
that it was a pretty delusion with which which must
inevitably be shattered on the hard rocks of social and
political realities. Realities? Was real power in the hands of
the Emperor and his associates, to a church perplexed by
such problems, Revelation was written. We must not think of

(32:26):
it as a kind of intellectual puzzle sent to a
relaxed church with time on its hands and an inclination
for solving mysteries. It was sent to a little, persecuted,
frustrated church one which did not know what to make
of the situation in which it found itself. John writes

(32:48):
to meet the need of that church. Take for example
of his method and opening of the book of the
Book sealed with seven seals. This is surely the book
of human destiny, the book that tells what is in
store for mankind. The first thing to notice is that

(33:08):
no one in heaven or on earth, or under the
or under Oh what? What? Sorry? The first thing to
notice is that no one in heaven, or on earth
or under that each could open the scroll. See that
King James gets you so many times, Kyle, and I

(33:30):
grew up man, I grew up reading a King James Bible,
and it still gets me sometimes. I'm I'm almost convinced, Kyle,
English is a is an evil language.

Speaker 3 (33:42):
Foreign, most definitely foreign nowadays.

Speaker 1 (33:46):
No, I mean like English being a truly perverted language.

Speaker 3 (33:51):
Oh oh, I've actually heard that before.

Speaker 1 (33:56):
Like how Hebrew has been described to contain the essence
of God. I think English is an extremely dead language.
But that's either here nor there. I digress, all right.
The secrets of the future are not accessible to us,
but remain fast sealed from our gaze. But the seer

(34:17):
is assured that the line of the tribe of Judah,
the root of David, has triumphed, he is able to
open the scroll and its seven seals. When John looks
for this line, he sees a lamb looking as if
it had been slain, a clear reference to Jesus Christ
in his character as the crucified one. He comes and

(34:41):
takes the book, at which there begins a mighty chorus
of praise, first from the elders and living creatures close
to the heavenly throne, and then taken up by myriads
of angels, and finally by every creature in heaven and
on earth, and under the earth, and on the sea,
and all that is in them. In this way, John

(35:03):
makes his point that the future belongs not to the
Roman emperor, nor to any human pontitate or ecclesiastic. There's
you a five dollars word, ecclesiastic.

Speaker 2 (35:18):
Yeah, that's a big one.

Speaker 1 (35:20):
Ecclesia is the root of that word. And ecclesia is
I want to say, Greek for church. It's what the
people were referred to Christ's ecclesia Christ Church.

Speaker 2 (35:34):
So actually.

Speaker 1 (35:36):
Ecclesiastic must be what you would kind of I guess
consider like a theologian or something possibly Okay, okay, It
belongs to no man or group of men, but only
to Christ, the Christ, who was crucified for the salvation
of us.

Speaker 2 (35:55):
All.

Speaker 1 (35:57):
He is it who can open the book of human destiny.
All of us, and the destiny of all of us
are in his hands. This is recognized by those in
the highest Heaven, by all the angels, and eventually by
all that live. This peek behind the scenes brings John's
readers a glimpse of the realities of power. Real power

(36:20):
rests with Christ the Lion. The appearances may be against
it for the present, but ultimately reality is not dependent
on present appearances. Throughout the book, John makes this points
with emphasis. Continually he takes his readers behind the scenes.
It becomes plain that earthly pontitates do nothing but fulfill

(36:43):
the plan mapped out for them by God. They never
manage to support him. In vision after vision, the truth
is emphasized that God is supreme and that he brings
his purpose to pass in the affairs of men. The
illustrations which make the point are drawn from the contemporary
Roman Empire, so that the book is securely rooted in

(37:06):
a given historical situation, but the principles set out in
it are of permanent validity. We see them in operation. Still,
John's conclusion as to the location of ultimate power is
just as relevant for us as for the little persecuted
Church of the first century. Some find themselves troubled by

(37:27):
the symbolism, and particularly by the difficulty in visualizing some
of the Seer's more complicated pieces of imagery. Where does
one locate ten horns and seven heads on one beast?
So too, some pieces of imagery do not fit in
very well with other pieces. It is important to realize
that John is an artist. In words, we are to

(37:50):
look for the meaning conveyed by each symbol, and we
are to look for the meaning conveyed by each symbol
in that symbol itself. It is a matter of indifference
whether the symbols can be visualized or reconciled. That is
not their purpose. Their purposes to convey ideas. C. B.

(38:12):
Sayd makes the point that the symbols do not all
serve the same purpose. He likens them to little flags
on a map in a military headquarters, where the movement
of a flag may indicate something which has happened, or alternatively,
something which is planned to happen. The strange and complex

(38:32):
symbols of John's visions are like the flags in this parable,
the pictorial counterpart of earthly realities, and these symbols, too,
may be either determinative or descriptive. The visions, in other words,
sometimes lift the veil and show things as they are,
but on other occasions they reveal to us what God

(38:54):
has planned. They even may be significant events as initiating
working out of God's plan. I'm gonna take a breather
real quick. A lot of big words. It's a lot
of weaving this together. I hope, I hope I'm reading
this in a way that you're able to follow along

(39:17):
and pick up what's going on, because this really is interesting.
As I'm going through this, I'm getting just flashbacks and
memories of being in church when I was younger, and
a lot of these ideas are becoming less and less
foreign the more I read into this.

Speaker 3 (39:39):
And that makes sense, you know, I think with anything
like that, especial a book like the Bible, I think
it takes you.

Speaker 2 (39:49):
So no, no, I don't got no questions.

Speaker 1 (39:53):
All right, Well, I'm gonna truck on with this then.
So this is the second part, this introduction, the Revelation
of Saint John and Apocalyptic and if anybody listening, it says,
we we've got six folks viewing us live right now.
Drop something in the comments, say hi, ask a question,

(40:15):
tell me to shut up, do something. We love you.

Speaker 3 (40:19):
Say yeah, say anything, except for you should make Kyle read,
because Kyle's having a hard time tracking down the tracking
down the book real quick. I use lib gen which
is library genesis, and uh it's lib lib gen.

Speaker 2 (40:36):
Dot and there's like one hundred different.

Speaker 3 (40:41):
I guess suffolk suffolk, and you have to find the
right so they all work though each one works and
will pull up library Genesis, so it looks like it's working,
but only like one of them will actually the actual Yes,
So that's what I'm working with. Seen, I'm paying attention.
I'm trying to findance, so hopefully I can alleviate.

Speaker 1 (41:03):
I should have sent you pictures of this ahead of time,
and for the next installment of this breakdown, you will
have pictures of this. That way, if you can't find
it online, you'll have it still.

Speaker 2 (41:19):
Okay, okay, yeah, that works, that works, But.

Speaker 1 (41:23):
All right, all right, looking in like case, Waggs was
watching this Oh Cory dog who's beaten me like a
drum in fantasy right now, had tuned in for a
little bit on ID. Yeah, so we must have some
people watching from X. Appreciate y'all joining us tonight, all right.

(41:50):
The revelation is commonly regarded as an example of apocalyptic
This is the name given by modern scholars to a
class of literature which flourished during the last two centuries
BC and the first century AD. It is not easy
to define with precision, as the apocalypse is very widely

(42:10):
and they shade off into other types of literature. But normally,
an apocalypse purports to be a revelation made by some
celestial personage, like an angel to the great, to a
great figure of the past, such as Abraham or Moses
or Ezra. The message is usually expressed in vivid symbolism,

(42:33):
sometimes of a bizarre kind. It appears in difficult times
and conveys the author's profound conviction that the troubles in
which his readers find themselves are not the last words. God,
in his own good time, will intervene catastrophically and destroy evil.
Not infrequently this deliverance is associated with God's Messiah, who

(42:58):
would inaugurate God's kingdom. The apocalyptists were usually pessimistic about
the present world. They despaired of man's effort ever overcoming evil,
and they look to God to bring the victory. Perhaps
it is this stress on the divine that the accounts

(43:19):
for the small attention they give to the ethical teaching.
They see evil as overcome not by better living, but
by God's mighty intervention. Apocalypses abound in history, rewritten as
prophecy in the mouth of some great figure of the past.
Such prophecies are of course precise enough up until the

(43:41):
writer's own day, but vague thereafter, which affords scholars evidence
of the dates of such writings. There are good reasons
for classifying revelation with apocalyptic. Thus, it abounds in symbolism
of a typically apocalyptic character, symbolism which which is quite
difficult to interpret. Again, it is like the apocalypses in

(44:05):
its expectation of setting up of God's kingdom, and it's
looking for a new heaven and a new Earth. So
too we notice it's mentioned of angels or revelations made
through heavenly beings, but This book has also has some
marked differences from typical apocalyptic, which we should not overlook.

(44:29):
The principles are as follows. One, the writer repeatedly calls
his book a prophecy. Apocalyptic is usually distinguished from prophecy,
but this writer claims to be in a prophetic tradition.
In line with this, his visions convey the Word of God. Two.

(44:50):
The typical prophetic insistence on moral considerations is to be
found throughout the book, typical in the series of warnings
to the church and demand for repentance in the Seven Letters.
Three apocalypses are pseudonyms written in the name of some
illustrious predecessor. This writer gives his own name as to

(45:15):
indicate that the author was John. The apostle support is
found in Iranius, while the Moratorian fragment twice speaks of
the author as John, evidently meaning the apostle. Clement of
Alexandria appears to support this view, as does Tertullian. And

(45:41):
I'm assuming these are Greek historians or something. Until Dionysus
of Alexandria, there is no dissenting voice in the church.
There was, It is true some hesitation in certain parts
of Eastern Christendom in accepting the book. And why couldn't

(46:03):
they all have white people named du It? All from Arkansas? Man,
I should have read ahead or something. Now, you tell
me how you would pronounce this, Kyle, It's e U
S e b I U S. And that's somebody's name,

(46:28):
you Eusibius, maybe Eusebius. We'll go with that. Eusebius is
a well known example. Apparently not dude, I've never heard
of him. Revelation is missing from some Eastern lists of
canonical books, and it was prolong excluded from the Syriac cannon. Indeed,

(46:53):
at at first it first appears to have been included
in the Syriac version in the revision of Philoxenus circa
AD five hundred. But the doubts appear to have been
aroused as much by the subject matter of the book
as by anything. There does not appear to be evidence

(47:14):
of any early or well grounded tradition which regards anyone
other than the Apostle as the author. Indeed, B. W.
Bacon can go so far as to say there is
no book of the entire New Testament whose external attestation
can compare with that of revelation and nearness, clearness, the

(47:36):
fitness and positiveness of statement. This dude made me read
all this just to let us know that John's the
author of the book. I'm kind of mad right now, bro,
Like I ain't even line and I just read three
paragraphs of stuff that's twisting my head to say John's
the author, and we have receipts.

Speaker 2 (47:58):
And yeah, yeah, and everything that you just struggled with.

Speaker 1 (48:03):
See now, I'm gonna have to go through and take
pictures of all this so the people that are watching
this and listening to this they can go back and
they can They're gonna need to read. I feel bad
if people are just hanging on me to figure out
what's going on. So I barely know what's going on,
and I've got the book in my hands. Oh yeah,

(48:25):
I mean I'm getting through it. But oh boy, oh boy,
this is gonna be a long series.

Speaker 2 (48:37):
Hey, it'll be good though, It'll be good.

Speaker 1 (48:38):
It'll be good. It'll be worth it, Opeki Doki. A
big objection to the Apostolic authorship is that style. R. H.
Charles says that the Greek of Revelation is unlike any
Greek that was ever pinned by mortal man. The argument

(49:00):
from difference to style is as old as Dionysus of Alexandria. Indeed,
the arguments against the apostolic authorship of Revelation are still
essentially those of Dionysus. Later scholars have scarcely done more
than repeat and elaborate the position he took up in
the matter of style. His words are these. The Apocalypse

(49:25):
is utter different form is okay? The Apocalypse is utterly
different from and foreign to these writings. It has no connection,
no affinity in any way with them. It scarcely so
to speak, has even a syllable in common with them.
Nay more, neither does the Epistle not to speak at

(49:47):
the Gospel contain any mention or thought of the Apocalypse
nor the Apocalypse of the Epistle. By means of style,
one can estimate the difference between the Gospel, Gospel and
a Pistole and the Apocalypse. For the former are not
only written in faultless Greek, but also show the greatest

(50:08):
literary skill in their diction, their reasonings, and their constructions
in which they are expressed. There is a complete absence
of any barbarous word or solicism, or any vulgarism whatever,
for their author had, as it seems, both kinds of words,
by the free gift of the Lord, the word of

(50:29):
knowledge and the word of speech. But I will not
deny that the other writer has seen revelations and has
received knowledge and prophecy. Nevertheless, I observe his style, and
that his use of Greek language is not accurate, but
that he employs barbarous idioms in some places, committing downright solicisms.

(50:54):
There is no necessity to single out now. I have
not said these things in mockery, but merely to establish
the similar dissimilarity of these writings. So greatly has this
point impressed recent students. So greatly has this point impressed

(51:17):
recent students that T. W. Crafer can say. Modern criticism
has set aside altogether the authorship of the Son of
Zebedee and has largely inclined to the view suggested by
Eusebius that there was a second John who may have
been the author This difference, since style, is very real. R. H.

(51:40):
Charles has made a thorough examination and has drawn up
an impressive list of stylistic differences between the Greek of
John's Gospel and that of Revelation. He notices, for example,
the absence from Revelation of constructions often used in John,
such as the the, the genitive absolute, the attracted relative,

(52:06):
and others. There are vocabulary differences, as for when the
two writings use different words for lamb, for possession, for until, etc.
Or when identical words are used in different senses. The
Greek of John is idiomatic, but that of Revelation is

(52:26):
so unusual that Charles wrote a special grammar for it.
But it should not be overlooked that Charles also sees
a connection between the two writings because of another set
of linguistic resemblances. The question is not simple. Dionysus also
sees a difference in approach. The evangelist nowhere adds his name,

(52:52):
nor yet proclaims himself throughout either the Gospel or the Epistle,
whereas the author of Revelation put himself There are, However,
other considerations. Come on, Baby, come on. The soleisms may
be sometimes the solecisms may sometimes be deliberate. Thus Ara A.

(53:14):
Edwards says, it is a strange book, obviously belonging to
the world of poetry rather than to that of straight prose.
And as we have been forced to learn in our
own time. Poets do not always observe the rules of syntax.
It is worth noticing that if John does on occasion
break grammatical rules, on other occasions he keeps those same rules.

(53:38):
In other words, it seems as though his peculiar Greek
is written for a purpose and not through ignorance of
the right forms. Cared is of the opinion that balance
of probability is against common authorship, but he does not
see the language difference as decisive. Is written in Hebraic Greek.

(54:04):
But because a man writes in hebret Greek, it does
not inevitably follow that this is the only Greek he
is capable of writing. He may have adopted this style
quite deliberately for reasons of his own, as Luke appears
to have imitated the style of septuagen in his Nativity stories,

(54:25):
and as the jew Achille, in a much more pedantic fashion,
chose to reproduce the details of Hebrew Idiom in his
Greek translation of the Old Testament. John's Greek may be
all his own, but it is not the product of incompetence,

(54:46):
for he handles it with brilliant lucidity and compelling power.
On the score of lucidity, a comment of Farr's is
worth noting. We often have to wonder how he came
to write what he wrote, but very seldom do wonder
what he meant. Undoubtedly there is much apocalyptic reading behind

(55:09):
this work. Allusions to apocalyptic literature and typical typical apocalyptic
expressions are everywhere cheap when quotations and echoes of this
type of literature are making for strange reading. Revelation was
written in exile. The writer had no access to the

(55:31):
tools of scholarship and apparently no opportunity for a leisurely
scholarly approach. It was also written in excitement. The writer
tells us that he was in the spirit. We must
not expect calm, detached, polished probes. Oh no, baby, when

(55:51):
you leave the mica alone, thank you. It is agreed
that the author is Aramaic speaking, but he has obviously
read a good deal of Greek and has written it
the influence Jesus. Oh, I need you to get a
book so you can take over some of these five

(56:12):
dollars words.

Speaker 2 (56:13):
You want to you want to laugh at her. I'm
working on it. I'm working on it.

Speaker 1 (56:21):
Sorry, I'm trying to work this out in my head,
and all I can hear is a train derailing at
seventy miles an hour, and it's got every car is
full of cows, and so it's just madness. All right,
we're gonna say this word and it's gonna be wrong,

(56:44):
but I don't We're gonna. We're gonna give it the
good old college try.

Speaker 2 (56:48):
Hey, you already got a need for effort, brother, brother,
all right.

Speaker 1 (56:53):
The influence of an ammudeness am amman un sis am
an un, i'm an i'm an us Jesus Christ. That's
a that's a big a word, y'all, and it ends
in cis the influence. I don't know what that word

(57:16):
means at all. It's a big a word, y'all. But
whatever it is, it can't be the influence of it
can't be ruled out. It is possible that one and
the same author had the help of an Why they
got to repeat that word? They're getting maybe maybe, maybe
maybe maybe maybe this word is the equivalent of like

(57:39):
an ancient dictionary or theosaurus or something like that, some
kind of grammatical help text, because uh, because they're saying
that possibly the author used it in writing the Gospel

(58:03):
of John, but not in the Book of Revelation. That
this there might have been some help and that could
explain why the Greek is different in the two books. Okay,
now we're past that. Whoo. It has been pointed out
that the writer writes not as an apostle, but as
a prophet. The less he know, the less he was known,

(58:24):
the more likely. The next age was to ascribe his book,
which claims inspiration in a high place for itself, to
the greatest John. It knew. So basically that means uh,
because he wrote it as a prophet and not an apostle.

(58:50):
It was like that they would ascribe the book to
the greatest John it knew. What we're doing here is
we're sussing out the validity that the John that wrote
the Gospel the Book of John. Yeah, it's the same
John that wrote Revelation. That's all this has been for

(59:13):
the last little bit. I don't understand why they had
deadly but there. I mean, you can't be mad at them.
They're going through every argument at least of the day
and explaining why it was the same John. I might

(59:37):
skip a couple of pages because I'm.

Speaker 3 (59:38):
Not going to well that that word, that word that
you said, that long word with an a that trans
leads to apocalypse, I believe, Okay, in Greek, that's a
Greek word for apocalypse.

Speaker 1 (59:53):
Yeah, I knew it wasn't English. I knew that, all right.
So basically, because I'm skipping about a page and a half,
I'm not gonna keep going over this.

Speaker 2 (01:00:09):
Uh.

Speaker 1 (01:00:10):
The same John that wrote the Gospel of John and first, second,
and third John also wrote the Book of Revelations. It
is the same John. That's that's that's what we've got,
all right. That's what the that's what this man says.
And I'm not reading five pages to detail it for you.

(01:00:35):
You can read it yourself. When I when I put
pictures wherever I'm gonna put pictures, dear, listen, sue me.
All right, So we're gonna move on to date. And
we are almost at the end of this introduction, which
will be a beautiful conclusion for this first episode, because
I didn't expect to spend an hour in the introduction,

(01:00:58):
but here we are, all right. So there appear to
be two dates only which can be supported by any
considerable arguments. The time of the Emperor Domitian I got
this Kyle and the time or just thereafter of Nero.

(01:01:22):
The early tradition of the Church strongly favors Domidian's reign.
The principal reason for dating the book during this reign
is the fact that it seems to indicate that emperor
worship was practiced, and this is the thought earth, and
this is thought to have become widespread in Domitian state.

(01:01:44):
The most important passage are those in which the beast,
who is held to represent the Roman emperor, demands that
all worship him. This seems reasonably clear. It is difficult
to think that these passages do not refer to the
demand for worship of the emperor, but dating this accurately

(01:02:05):
is more ooh, difficult, excuse me. Thus, Julius Caesar had
been worshiped as a god during his lifetime, and while
Augustus was more cautious, there were temples in his honor
in some of the provinces. Tiberius actively discouraged the practice,
but Caliguila went to the other extreme with the demand

(01:02:27):
that his statue be worshiped. And though it says in
quotation or in parentheses, though there is not much evidence
of any real attempt to have enforced this, So okay,
why make the claim if you ain't got evidence, dude.

(01:02:49):
In any case, this book was based on evidence like
don't make me throw you away in the introduction, all right?
In any case, Claudius, his successor Calligulus's successor, completely reversed
this policy. Nero persecuted the Christians, but this was because

(01:03:09):
he wanted a scapegoat for the Great Fire in Rome,
not because he claimed to be divine. Neither in his
reign nor in that of his immediate successors was emperor
worshiped promoted. Galba Otho and Vitelius reigned so briefly that
the question cannot be said to have been a real

(01:03:31):
one for them, while Vespasian and Titus were practical men
who did not concern themselves with being worshiped. It is
true from the time of Nero the cult tended to
grow in some areas, and it is barely possible that
the references in Revelation could be understood of some period

(01:03:53):
under or after Nero. But all are agreed that the
significant advance in emperor worship took place in the reign
of Domitian, whereas the earlier emperors had at best accepted
emperor worship and at worst actively discouraged it. Domidian seems

(01:04:15):
really to have regarded himself as a god, little g God.
When the score of emperor worship, Domidian's reign is the
most probable by far, it was Domitian above all who
demanded worship from his subjects. A difficulty is that we
don't know what method he adopted to bring it about. Specifically,

(01:04:38):
there is no record of him having executed or imprisoned
those who refuse to worship him. Next, we should consider
the indications that Revelation was written in a time of persecution.
There are some indications that persecution had already begun, for
Antipus had been killed, and him himself appears to have

(01:05:02):
been exiled to Patmos. But there are more indications of
approaching trouble, and the situation seems to be that what
had already taken place was seen by John as the
harbinger of worse to follow. The church at Smyrna was
about to suffer, and her sufferings would include some imprisonment,
and the church at Philadelphia is warned of the hour

(01:05:25):
of trial that is going to come upon the whole
world to test those who live on the earth. The
visions have references to the souls of those who had
been slain because of the word of God and the
testimony they had maintained, and to the women drunk with
the blood of the saints. We may take it then,

(01:05:46):
that there had been some persecution of Christians, and that
the indications were that much I don't know, and the
indications were that much worse was in store. This, it
is said, does not it the time of Nero, for
his outburst against the Christians appears to have been local
and brief, though fears it is said to accord much

(01:06:10):
better with Domitian. But it is very difficult to find
evidence that Domitian did in fact persecute people outside of Rome.
There is evidence of his having certain people executed there,
such as Flavius Clemens and his wife Domatilla. Okay, we're

(01:06:35):
gonna go with that. The reason given was atheism, which
suggests to most students Christianity. Uh yeah, which which which
suggests to most students Christianity. While later Christians sometimes speak
of a persecution under Domidian, the evidence is not easy

(01:06:57):
to find, of course, if it being held on the
grounds that this writing is to be dated during Domitian's reign,
then it will itself be evidence of such persecution. But
as far as establishing the date of the book goes,
all that we can say from the evidence of persecution
is that it accords with all we know of Domitian,

(01:07:18):
and that there should be there should have been, such persecution,
and that there is in no other period in the
first century which it fits nearly as well. Again, it
is urged that Revelation shows evidence of knowledge of Nero
ridded of the Nero ridividious myth? What what? What? What

(01:07:44):
does that work? Again? It is urged that Revelation shows
evidence of knowing of the Nero redivivus myth. Maybe after
Nero's death it was thought in some circles that he
would return. Okay, that's Greek for revival like this. At first,

(01:08:09):
this appears to have been a refusal to believe that
he was actually dead. Later it took the form of
a belief that he would come to life again. This
time it took. This time, it took to develop, and
Domidian's reign is about as early as we can expect it. So,

(01:08:39):
and it just goes on another page and a half
explaining why This happened right around the time of the
Emperor Domitian, which would have been first century AD right end, Yeah,

(01:09:00):
right at the end of the BC's in the end
of that, at the beginning of the ADS, and then
it's got a little bit about some sources, and then
we get into the actual breakdown of the of the

(01:09:21):
Book of Revelation. And I know that was a lot
probably hard to track. It was harder than I thought
it was going to be to read, but thankfully the
breakdown of the verses is actually going to be a
lot easier to understand and get through them. That introduction,
what an introduction that was. Basically, that was a lot

(01:09:45):
of words for saying, the same John that wrote the
Book of John first, second, and third John is the
same John that wrote the Book of Revelations.

Speaker 3 (01:09:56):
That we can speculation, isn't it, or do we know
for a solid fact that that's It's pretty widely accepted
and understood that it's the same John.

Speaker 1 (01:10:15):
And the major argument against it is this style in
which that John wrote. But there's very reasonable, very reasonable

(01:10:36):
explanations for why the language would be different in both books. So,
I mean, I was always taught that it was the
same job. But I'll try to dig into that on

(01:10:57):
the side and see if I can't come up with
something else. But at least from this book's per point
of view, John, it's the same John. And we can
place the time that John wrote this book in the
time either during or shortly thereafter the time of the

(01:11:19):
Roman emperor Domitian. And they make the argument that given
what we know about Damidian and what is said in
the Book of Revelation, it lines up best to that timeline.
Although y'all heard, y'all heard it from the book itself,
they can't first certain say that's when it was. It's

(01:11:43):
just the most logical conclusion.

Speaker 2 (01:11:46):
Okay, okay, all right, I'll take that. I'll take that.

Speaker 1 (01:11:52):
And so with all that said, that is the fact. Ye,
that's low. It's from this understanding in which we will
be going through this book. And well, it's from that

(01:12:14):
perspective in which this book will be presenting the breakdown
of each verse. And so I know this was, you know,
an hour and fifteen minutes of Hank struggling to read
Greek names. But I promise y'all I think it was important.

(01:12:38):
I wouldn't have spent an hour looking like boo boo,
the fool if I didn't think it wasn't important and
just just spare with us, you know, just spare with us.
My reading, Look, y'all, I don't read. I don't read,
and when I do, it's a Instagram and Facebook needless

(01:13:00):
to say, they're not writing like they did three decades ago.

Speaker 3 (01:13:06):
No, no, no, and even just reading in general, reading
out loud. You know, there's a couple of shows that
do read over certain things, whether.

Speaker 2 (01:13:13):
That be pages out of a book or articles.

Speaker 3 (01:13:17):
And after listening to these shows for multiple years when
they first started it, I mean, it was a struggle,
you know, they were struggling. And now it's like, dude,
these guys got it down and that's you know, practice
makes perfect. So you could give me a basic Doctor
Seuss book and I'll be stuttering as I first begin

(01:13:37):
to read aloud.

Speaker 1 (01:13:40):
Shout out to uh, Doc Brown, who who was I
just saying, had been poking some fun at me and
my big a word y'all in the Instagram chat. Shout
out to Doc Brown for hanging out with us. Appreciate you,
good sir, oh man, But oh t any of those

(01:14:01):
that are still with us, God bless you if you
still are. Uh, We're gonna wrap this episode up here
and we will start with chapter one the next time
we tackle this, which wouldn't be too far down the line.
But for any of those of y'all that have a
little more life in you, tonight give us about ten

(01:14:23):
minutes and we will be kicking up a separate live stream.
Kyle's got some stuff he wants to go over. We're
gonna have some friends of the show come on and
we'll kick it for a little bit over there. But Kyle,
do you have any final thoughts, final questions, final comments, concerns,

(01:14:43):
or criticisms.

Speaker 2 (01:14:47):
Not at this moment. Not at this moment, I do not.
I am again.

Speaker 3 (01:14:51):
You know, for those who have heard heard us in
the past, or at least kind of have a general
idea of the amount of knowled that I have in
the Bible, they would know that it is very little.

Speaker 2 (01:15:04):
So the Book of Revelation, you know, to me, this
is this is new.

Speaker 3 (01:15:09):
I understand the concept of it, right, But as far
as that, that's all I got.

Speaker 2 (01:15:15):
So this is going to be a nice learning moment
for me.

Speaker 3 (01:15:19):
And hopefully there's other people listening, you know, they're not
super well versed in the Bible, and maybe they learned something.

Speaker 2 (01:15:24):
I think that's kind of the whole point of this, so.

Speaker 1 (01:15:27):
For sure, for sure, Well all right then, God, we'll
go ahead and wrap this up here. Ladies and gentlemen,
this has been the first episode of the Seventh Thing
stretch the Book of Revelation and introduction into the Book.
We thank y'all for hanging out with us. We love y'all.
God bless y'all, and we'll catch y'all next time.

Speaker 2 (01:15:48):
God bless