Arguments Of The Antichrist Position
(on Rev. 6:2)
Reply
We have already responded to this argument and shown it to be no argument at all.
But, if Christ is the rider in 6:2, why is there a bow with the first and a sword with the second (17:11-15)? Consider these reasons:
1) The bow was generally a long range weapon whereas the sword was short range.
2) When going out to meet an enemy in battle, you fired your long range weapons first, and this represents the beginning of the battle.
3) The sword is the final weapon used to kill the enemy when you are face to face with him.
4) The possession of the bow makes perfect sense for the opening first seal (inaugurating the day of judgment or start of the battle) and possession of the sword makes perfect sense for the opening of the seventh seal (completing the day of battle). Those not killed by the arrows of divine justice will be killed by its sword.
2. Crowns are different and ergo, the persons are different
Reply
We have already responded to this argument and shown it to be no argument at all.
But, if Christ is the rider in 6:2, why is there a stephanos crown connected with the first and a diadem crown with the second (17:11-15)? Consider these reasons:
1) The Stephanos crown is the fruit of his first coming and of his victory over sin and Satan via his sacrificial death and payment of the price of redemption, and by his resurrection from the dead.
2) The Diadema crown is the fruit of his second coming and of his final victory over sin and Satan via his judicial administrations at that time.
Observations
Those who argue that the two passages (6:2 & 19:11) cannot be the same rider because of the difference in crown will sometimes argue that "stephanos" is not applicable to Christ. But, that argument is overthrown by considering the new testament scriptures.
"But we see Jesus, who was made a little lower than the angels for the suffering of death, crowned with glory and honour; that he by the grace of God should taste death for every man." (Heb. 2:9)
The Greek word for "crowned" is "stephanoō" (verb form of the noun). Thus this text says that Christ, after his resurrection and ascension, got his stephanos crown. This text also intimates as much.
"To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne." (Rev. 3:21)
"Overcame" is from the verb "nikaō" (from when we get our work "Nike" as in the shoe company) and denotes a victor. Further, the same word is used in 6:2 two times by the words "conquer" and "conquering."
Now, in 6:2, the rider is at first view already seen in possession of horse and bow. Unlike the crown, there is no mention of the horse and bow being "given" to the rider. The crown is given to the mounted rider. But, who gave it? And, is the identity of the giver important? What would be the significance for both who gave it and when it was given?
The possibilities for the giver of the crown are: 1) God the Father 2) people of God 3) "crown-bearer" (some kingly servant who keeps the crown while the king has it not on his head).
I believe that the Father rewarded Christ by his overcoming, "crowned him with glory and honor," giving him the victor's or overcomer's crown, after his resurrection. He has had that crown in his possession for now almost two thousand years.
Interesting is the fact that the "crown of thorns" that he wore to the cross was a stephanos crown. Our Lord may well put on that very crown when he begins his first judicial administrations in that great day. But, though he was given that crown two thousand years ago by his Father, that does not mean that he has had it on his head all that time. No doubt it is entrusted to some heavenly crown bearer and keeper. When the Lord Jesus Christ mounts his steed armed with bows and arrows, he will then call for that crown and have it placed upon his head.
If the rider is Antichrist, then we must ask the same questions. Who gave this victor's crown to him? The general masses of the population at that time?
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