Superior Word Daily Devotional on the Book of Revelation

[PrisonerOfHope]

Daily Bible Verse, The Book of Revelation; an Introduction, 12 August 2020

WWW.WONDERFUL1.COM·WEDNESDAY, AUGUST 12, 2020
Wednesday, 12 August 2020


The Book of Revelation; an Introduction

The book of Revelation is the 66th and final book of the Bible. It is comprised of 22 chapters of 404 verses. A verse-per-day evaluation of Revelation will take a tad less than 1.11 years to complete.


The name of the book comes from Latin translation of the first Greek word of it. The Greek word is apokalupsis, and it means an uncovering or an unveiling. It is the basis of our modern word apocalypse. The Latin translation, revelatio, gives the root of our modern word revelation.


In the ultimate sense, the author of the book is Jesus Christ, as directed by His angel (messenger) (see Revelation 1:1 and 22:6). Just as Paul is noted as the author of Romans even though he had a scribe to write what he spoke (see Romans 16:22), so Revelation comes from the Lord through His messenger. Thus, John is more of a scribe who is directed to write what he sees and to then send it to seven named churches (Revelation 1:11).


However, it is the apostle John who records what he sees. Further, he will write much of the letter from a first-person perspective. Therefore, the book is called by some, “The Revelation of John.” This is not an acceptable title though. It is rather, “The Revelation of Jesus Christ.” The unveiling is of Him and His workings in redemptive history.

The evidences for the book being written by the apostle John – meaning the son of Zebedee, the author of the Gospel of John, and the author of the three epistles that bear his name – are many. For a list of these, one can refer to the Bible.org introductory comments to the book.


The dating of the book is highly disputed, and – surprisingly – scholars and commentators will actually do their best to fix the dating based on their presuppositions about what the contents of the book are conveying. An earlier date (late AD60s) would justify one view, whereas a later dating will justify another view. For those who believe all of the events of Revelation have been fulfilled, the earlier view is held to. This is also true for those who believe the church has replaced Israel.


On the other hand, for those who see a fulfillment long after the book was written (meaning at the end of the church age), a later dating is considered correct. Either way, the dating of the book goes from somewhere around late AD60s to AD95).


The authenticity of the book was questioned early on, but it was also widely accepted as an inspired as well. It was accepted by such early Church Fathers as Justin Martyr, Origin, Irenaeus, Clement of Alexander, and Hippolytus, among others.


The book of Revelation relies heavily on the Old Testament, referencing it over five hundred times. Dr. Arthur Fruchtenbaum complied an exhaustive list of these which can be viewed at this link - rebel13.nl/revelation.pdf. Therefore, in understanding what is conveyed in Revelation, the student of the Bible should be fully versed in the Old Testament as well.


The letter is specifically addressed to “the seven churches which are in Asia.” However, these seven churches are then analyzed by scholars based on their own presuppositions in order to form a basis for their doctrine concerning the entire book. For example, the heresy known as hyperdispensationalism claims that the churches are Jewish churches, basing this on the high amount of references to the Old Testament “Jewish” symbolism.


Others view the seven churches as actual New Testament churches, but they are being specifically chosen in order to reveal a pattern which may apply to any given church at any time during the church age.


The location of the writing of the book is Patmos, a remote island off the coast of Asia Minor. It was a Roman penal colony at the time of the writing, and John was there “for the word of God and for the testimony of Jesus Christ,” meaning that he was incarcerated there for his testimony of these things (see Revelation 1:9).


Regarding the interpretation of the book, there are numerous schools of thought concerning what is being conveyed. For the scholar who is writing a commentary on Revelation, it is nearly impossible to not evaluate these views without presuppositions. One does not normally write a commentary on something without being convinced already of what he believes. As this is true with me, my evaluations are given based on what I already believe.


Due to the immense number of views, a commentary on all of them would be innumerable pages in length, and it is totally unnecessary to discuss every one of them. Rather, a short breakdown of four main views, to give an overall sense of how the book can be perceived are –

1) Preterist View – This view claims that the events of Revelation are already fulfilled: preter meaning “before.” The preterist view was developed in large part by Alcazar, a 17th century Jesuit scholar. The belief in this view is that the destruction of the temple in AD70 was the time of the book’s fulfillment. Some preterists believe Christ returned at that time (a heresy known as hyper-preterism), and others believe this is still future but the rest of the book is already fulfilled. Preterism is incorrect and this study will disregard it completely, except to occasionally note claims of preterists during the study, if applicable.


2) Historicist View – This view sees Revelation as on-going and being fulfilled throughout history. Revelation’s prophecies then are believed to be fulfilled in major events of human history and are recognizable as such. Historicism as an overall approach to Revelation is incorrect, but this doesn’t negate the fact that many patterns and parallels have occurred within history that match the events of the book. The Church Age has many exciting parallels to the time of the Law and the Temple in Jerusalem which overlap in amazing ways as well. As Ecclesiastes 1:9 states – “That which has been is what will be, that which is done is what will be done, and there is nothing new under the sun.” Therefore, it is no surprise to see major events in Revelation fitting into the overall Church Age in recognizable patterns. But Historicism overlooks the important fact that Revelation 4-19 is dealing not with the church, but with the nation of Israel.


3) Idealist View – This view looks at the book as a spiritual conflict of the overall principles of good versus evil, and which encompass non-historical elements. This view discounts the fact that the letters are written to seven churches about their actual state, and that it specifically says that the events detailed throughout the book “must shortly take place” (see Revelation 1:1 and 22:6). Thus, there is the sense of the literal nature of the events, even if they are clothed in apocalyptic apparel.

4) The Futurist View – This view holds that the events recorded by John are future to the time he is writing. This is obvious based on the words “must shortly take place.” But what “shortly” means must be considered from the perspective of the Bible. It can encompass an extended period of time (meaning the past two millennia are included in this view).


Of the futurist view, there are countless subdivisions. Again, it is unnecessary to discuss every one of them. Rather, a short breakdown of the view I hold to is all that is necessary for the reader to decide if he wishes to continue the study or not. At times, the incorrect views of others may be discussed during the verse by verse evaluation of the book, but the view which I hold to is the Dispensationalist View.


This view looks at the Bible as occurring in “dispensations.” There are seven of them – Innocence, Conscience, Government, Promise, Law, Grace, and Millennial Kingdom. The Tribulation period detailed in the book of Revelation is not a separate dispensation. Rather it is the final seven years of the Dispensation of the Law which is given to Israel alone to finally come to a realization of the fact that Jesus Christ is the Messiah, and that they missed Him when He came.


One must read and understand Daniel 9:24-27 to be able to fully grasp what is occurring in the book of Revelation. In those verses, God gave Daniel an outline of the history of the nation of Israel; a prophetic timetable comprising a 490-year timeframe. The fulfillment of the first 483 years came to an end on 6 April AD 32 when Jesus rode into Jerusalem on Palm Sunday, five days before His crucifixion. The prophetic calendar for those 490 years stopped at that time for the nation of Israel.


The Church Age began approximately 2 months later on the day of Pentecost and has continued since then. When the Church Age ends at the rapture of the church (coming soon to a trumpet blast near you…), the nation of Israel will again be the focus of God’s attention on earth. The seven years detailed in the book of Revelation (from Revelation 4:2 until Revelation 19:10) are the final seven years of Daniel’s “70 7’s” or 490 years.


The main theme of the book of Revelation is “The consummation of all things in Christ.” Thus, the main purpose of the book is twofold. 1) To provide hope for the persecuted church and encourage them to persevere, and 2) To motivate Christians to godly and wise living. The main presentation of Jesus Christ in the book is “Jesus Christ, King of kings and Lord of lords.”

A short review of the book includes the following –







Rather than a long breakdown of the book into an overall and all-encompassing outline which you can find on many dispensationalist websites, a brief synopsis of what is ahead would be –

Chapters 1-3 are directed to the church. The seven letters to the seven churches are symbolic of the seven types of churches which characterize the Church Age.

Chapters 4-19 concern the nation of Israel and describe the seven years of Daniel’s 70th week.

Chapter 19 details the return of Christ to Israel as prophesied in the Old Testament and confirmed by Jesus’ own words. The church will return with Jesus at this time.

Chapter 20 describes the Millennial Kingdom (a literal 1000-year reign of Christ on earth, from Jerusalem) which was prophesied in the Old Testament and confirmed by Jesus’ words. After this period is the Great White Throne judgment of humanity.

Chapter 21 describes the completion of God’s plan for humanity when He creates a “new heaven and a new earth” which will be the eternal state of the believers. What was lost will be restored, but it will be far better because in the dispensation of innocence there was no possession of the knowledge of good and evil. What is coming will be with the possession of this knowledge and thus the redeemed of the ages will be able to appreciate the greatness of what God has done for His redeemed creatures.

Chapter 22 finishes the book and the Bible with an admonition, a blessing, and a warning along with other details.

Finally, as an enticement for you to want to look for hidden patterns in Scripture, the following chart concerning the 22 chapters of Revelation and the corresponding 22 letters of the Hebrew aleph-beth is provided for you. Each letter of the aleph-beth has its own meaning. The structure of the book of Revelation, in its 22 chapters, corresponds beautifully to these 22 letters. Interestingly, the 21 chapters of the gospel of John follow this same pattern, and they thus there is, at times, a corresponding nature to the book of Revelation –









    
*Notice the connection between John 11 and Revelation 11. Both fit the same style of prayer. The difference is that in John, Christ gives thanks to the Father; in Revelation, we give thanks collectively to Him.


**Revelation ends with 22:21 and not 22:22 – very interesting!


Life application: In the next 404, days we will see the culmination of God’s great plan of redemption as detailed by the Apostle John. This book has been interpreted in many ways, and the book marks a large dividing line between denominations and sects within Christianity. Many heretical views have arisen from an evaluation of the book or are used in an incorrect evaluation of it.


Because there are many ways to approach Revelation, and because of these many opinions on the book’s meaning and fulfillment, it is often ignored, often misused, and often maligned. In the end though, it is a book of absolute truth because it is a part of God’s word. Therefore, we mishandle it or misinterpret it at our own peril – just like all of Scripture.


One of the main dividing lines over the contents of Revelation comes down to one word – Israel. Do you believe that the church has replaced Israel? Does Israel have a future purpose in redemptive history? If one believes that God has rejected Israel, it means that God’s promises and covenant faithfulness cannot be trusted. Is salvation eternal, or can it be lost? National Israel is a template of individual salvation. If God has rejected them, He may also reject you. Is that what God has come to do? Has He come to provide eternal insecurity to His redeemed?


Revelation, and indeed all of the Bible, would say, “No.” What will be presented to you in these next 404 days is based on this idea. Have surety in your salvation. God is faithful, even when you are unfaithful.


Are you ready? Let’s discover the fulfillment of the ages as we explore Revelation!

“He who testifies to these things says, ‘Surely I am coming quickly.’

Amen. Even so, come, Lord Jesus! The grace of our Lord Jesus Christ be with you all. Amen.” Revelation 22:20, 21


Lord God, open our hearts to Your word. Speak to us as we pursue a knowledge of You in it each time we open it. And Lord, convict us that it is right, proper, and necessary to be in it day and night. Help us to put Your word first in our lives because it tells us of Jesus, and because Jesus reveals You to us. May it be so, all the days of our lives. Amen.

[PrisonerOfHope]

Daily Bible Verse, Revelation 1:1, 13 August 2020

WWW.WONDERFUL1.COM·THURSDAY, AUGUST 13, 2020
Thursday, 13 August 2020


The Revelation of Jesus Christ, which God gave Him to show His servants—things which must shortly take place. And He sent and signified it by His angel to His servant John, Revelation 1:1


The book of Revelation opens with the words, “The Revelation of Jesus Christ.” The word “Revelation” is translated from the Greek word apokalupsis. That is derived from apó, meaning “away from,” and kalýptō, meaning “to cover.” Thus, it signifies to uncover, or to reveal what is hidden. It makes plain that which was previously obscured.

Here, then, we see that what will be presented is the “unveiling of Jesus Christ.” It is an unveiling that He makes. However, it is also what needs to be unveiled concerning who He is and what His purposes are for the world within the unfolding plan of redemption. In other words, the world fell into sin, but God in Christ – even from the very beginning – presented the initiation of His plan. That was found explicitly stated for the first time in Genesis 3:15 –

“And I will put enmity

Between you and the woman,

And between your seed and her Seed;

He shall bruise your head,

And you shall bruise His heel.”


From that point on, the redemptive narrative was carefully recorded. However, there are veiled hints of the work of God in Christ even from Genesis 1:1. These continue, carefully hidden within the recorded narrative, to reveal what God was doing in typological pictures of Jesus. To understand these types and pictures, one can start with the Genesis 1:1 sermon from the Superior Word and continue on through until every sermon has been seen. They carefully evaluate the passage presented, revealing these truths.


However, the Jewish people as a whole rejected Christ when He came. Their eyes have been blinded to the truth of who He is. The book of Revelation, leaning heavily on Old Testament writings, will tie those writings into a panorama of events that have and will come upon the world, demonstrating to them that Jesus is the Christ and that they missed Him on His first advent.


However, the church itself has been woefully blinded in its own theology concerning God’s covenant promises to Israel. The church has claimed that it has replaced Israel in the redemptive narrative. Because of this, Revelation is given, when properly understood, to steer believers away from this aberrant theology as well.


The book begins with an address to the church which lasts for three chapters, instructing them that they are the main focus of God’s attention within the unfolding redemptive narrative. However, in verse 4:2, a dramatic shift will take place, with the intent of unveiling Jesus Christ to the nation of Israel. The church will not be mentioned again until Chapter 19. During all of the intervening chapters, the events focus on Israel. This is to bring them to an understanding of who Christ is, and that what is said of Him in both the Old and New Testaments is the true and reliable word of God.


This unveiling, then, is intended to go in both directions – opening the eyes of the church to God’s faithfulness to Israel, and also to opening the eyes of Israel to the Messiah they had missed for the many years of their exile and punishment. It is this body of literature that John writes out concerning Jesus “which God gave Him to show His servants.”


Jesus Christ is the Mediator between God and man. Being fully God and fully man, He is the means of transmitting the events of redemptive history to the world – especially to “His servants,” meaning His redeemed people. Each member of the Godhead has its own role within the Godhead, revealing the unified purpose that they share. This is seen in Jesus’ words of John 16 concerning the Holy Spirit –

“I still have many things to say to you, but you cannot bear them now. 13 However, when He, the Spirit of truth, has come, He will guide you into all truth; for He will not speak on His own authority, but whatever He hears He will speak; and He will tell you things to come. 14 He will glorify Me, for He will take of what is Mine and declare it to you. 15 All things that the Father has are Mine. Therefore I said that He will take of Mine and declare it to you.” John 16:12-15


Jesus is the one who draws out from the Father the will of God. The Holy Spirit declares what is drawn out. The process of this is what forms the word of God, and it is what then allows man to understand more fully what God is doing within the stream of time. Of this, the Pulpit Commentary rightly states –

“Christ is both the Mystery and the Revealer of it. He comes to reveal himself, and in himself the Father, whose Image he is. Thus in its opening words the book takes us beyond itself. What is revealed is not secrets about the future, but a Person. And the Revealer is not man, but God; not John, but the Divine Son, commissioned by the Father. For even the unincarnate Word receives from the Father that which he reveals.”


Understanding that it is Jesus who is the focus of the unveiling will help keep the reader free from the error of using the book of Revelation as some type of tool to predict future events. Countless readers of the book have, unfortunately, used it this way. Predictions about the date of the rapture, who the Antichrist is, and a host of other such things are dogmatically argued over, and they are always found to be incorrect. The reason for this is that they are attempting to use the book of Revelation in the wrong, self-centered, way.


Avoiding such error will keep the contents of the book in their proper perspective. Of those things God gave Christ Jesus to show to His servants, John next says that they are “things which must shortly take place.”


The Greek words translated as “shortly” is tachos. It signifies swiftness or in a brief space of time. It can mean with quickness, speed, haste, or immediately. Those, such as preterists, will understand the word to mean “quickly” as in “soon after John penned the letter.” In other words, they hold to the view that all is fulfilled millennia ago.


Others will consider the word to mean that when the events are set to come about, they will come about rapidly. Thus, a gap of two thousand years is not a violation of the intent of the word. The church age will end at the rapture, and then the events of Revelation which follow will come about rapidly. As God’s faithfulness to unfaithful Israel is not to be questioned, and as His covenant promises to them must come to pass, the latter view is correct. Replacement theology and the preterist view are both false doctrines which fail to account for what is otherwise obvious concerning Israel.


John next writes, “And He sent and signified it by His angel to His servant John.” The word “signified” comes from a Greek word meaning “to indicate” or “give a sign.” It was used in John 21:19 to convey to Peter how he would die, saying, “This He spoke, signifying by what death he would glorify God.” Jesus has sent His angel to signify what would occur.


The angel, or messenger, doesn’t come into the focus of the narrative until Revelation 17:1. But it is he who conveys the message to John. However, at times – and, in particular, the first three chapters of the book – Jesus speaks out His words directly to John. Therefore, the angel is there to communicate a variety of events that Jesus has specifically determined to be transmitted indirectly from Him.


In both occasions – whether from Christ directly, or through His angel – it is John who receives the word in order to record it for the servants of the Lord to read and understand. Again, it should be stressed that Revelation is not a tool for people to predict future events in a dogmatic fashion or timeframe. Rather, it is a general panorama of events which are to be fully understood after they occur, not before.


Life application: The entire Bible, from Genesis 1:1 to Revelation 22:21, is about Jesus Christ. However, much of the Old Testament is veiled and requires looking back from the clear focus of the Cross of Calvary to understand the types and pictures that were “shadowed” in the time prior to the incarnation.


The four Gospel accounts present a full picture of the Lord that was evident, but veiled, such as during the theophany seen by Ezekiel – “As for the likeness of their faces, each had the face of a man; each of the four had the face of a lion on the right side, each of the four had the face of an ox on the left side, and each of the four had the face of an eagle” (Ezekiel 1:10).


This theophany of the Lord (Yehovah) describes the four faces of Jesus presented in the Gospels – Matthew presents Jesus as the King (represented by a lion); Mark presents Jesus as the Servant (the ox); Luke presents Jesus as the Son of Man (the man); and John presents Jesus as the Son of God (the eagle).


Revelation is more fully unveiling Jesus for His beloved church to understand that they have an assignment in holding to doctrinal purity and maintaining His church in the manner prescribed in the New Testament. It also has a second assignment which is to understand that He is not finished with His people, Israel.


The fulfillment of His promises to Israel, as is evidenced by His prophets – such as Daniel – is realized in the coming pages and it is a duty of all Christians to understand this. Christians are to accept that God has not rejected Israel, even during their time of “spiritual blindness” (as is indicated by Paul in Romans 11:25).


The Church Age will end at the rapture, and the time of tribulation (the time of Jacob’s Trouble) will follow. Jesus is coming again, first for His church at the rapture, and then to His people Israel, as He declared with His own mouth to Jerusalem, the seat of power in Israel –

“O Jerusalem, Jerusalem, the one who kills the prophets and stones those who are sent to her! How often I wanted to gather your children together, as a hen gathers her chicks under her wings, but you were not willing! 38 See! Your house is left to you desolate; 39 for I say to you, you shall see Me no more till you say, ‘Blessed is He who comes in the name of the Lord!’” Matthew 23:37-39


Lord, it is with eager anticipation that we begin each day in Your precious word. What other way can we start it with such comfort and joy! Please open our eyes to its truths. May our doctrine be pure, and may our hearts be receptive to the glorious love and mercy that it reveals to the people of the world. We pray this in Jesus’ name. Amen.

[PrisonerOfHope]

Daily Bible Verse, Revelation 1:2, 14 August 2020

WWW.WONDERFUL1.COM·FRIDAY, AUGUST 14, 2020
Friday, 14 August 2020


...who bore witness to the word of God, and to the testimony of Jesus Christ, to all things that he saw. Revelation 1:2


The words, “who bore witness,” refer to John from the previous verse. The word translated as “bore witness” is martureó. It signifies giving evidence, making a testimony, and so on. Here, it is in the aorist tense – he “bore witness.” He is stating that he saw and he has testified to what he had seen. And, as he says, he “bore witness to the word of God.”


It is generally agreed that this is not speaking of the personal “Word of God,” meaning Jesus Christ. Rather, it refers to either the doctrine which explains who God is, or that which God speaks out – the recorded word of God. Assuming the latter view, meaning John is stating that he has been a faithful witness to what God had revealed as His word, it can then be debated whether this is speaking of the Gospel of John or the words which are now being presented as the revelation, or unveiling, of Jesus Christ.

John could even be referring to his oral defense of the gospel of Jesus Christ, meaning everything he had presented throughout his life. He was a faithful witness of the deposit entrusted to him over the years.


The aorist tense of the verb may be a marker to signify that it is an all-encompassing thought concerning John. He “bore witness” throughout his life – in his gospel proclamations, and in his writings (inclusive of the gospel, epistles, and now Revelation) – and in any other way that was needed when the time arose (meaning in deed and action in order to bring others to a proper understanding of who Jesus Christ is).


This seems quite likely because he next says, “and to the testimony of Jesus Christ.” John will later give examples of both a general testimony, which resulted in his exile to Patmos, and of the specific testimony of recording the events of the book of Revelation –

“I, John, both your brother and companion in the tribulation and kingdom and patience of Jesus Christ, was on the island that is called Patmos for the word of God and for the testimony of Jesus Christ.” Revelation 1:9


“I, Jesus, have sent My angel to testify to you these things in the churches. I am the Root and the Offspring of David, the Bright and Morning Star.” Revelation 22:16

Therefore, John’s having borne witness, referred to now, appears to his having lived an all-encompassing life of faithful service to that to which he had been called – he “bore witness ... to all things that he saw.”


Here, there is a difference in source texts. Some include the word “and.” Thus it would say, “and as many things as he saw.” Thus, it would signify an additional category to the word of God and the testimony of Jesus Christ. Without the article, or even with the article, but using it in apposition with “the word of God and the testimony of Jesus Christ” – meaning – “even as many things as he saw” – it would then define the first two categories as one thought. This is the most likely idea here. It is not a separate category, but an explanation of his having seen and witnessed to the first two.


No matter what, the main focus here is on the faithful testimony of John. We can be sure that what he has seen, said, done, and recorded is from a person who was willing to devote his life to the service of God and to the gospel of Jesus Christ. The idea here is complementary to that of John 21:24 –

“This is the disciple who testifies of these things, and wrote these things; and we know that his testimony is true.”


Life application: Jesus’ beloved disciple, John, is the one who bears witness “to the word of God.” This would then be a definitive claim by John that what is recorded here is Scripture. For this reason, liberal scholars will attempt to deny this was actually received and then penned by John.


If, in fact, he received it, then they would have to admit it is inspired of God. If it is inspired by God, then it is God’s word. If it is God’s word, then it is authoritative in all it contains and proclaims. However, much of Revelation concerns judgment and woe. If one wants to live out a “social gospel” or a “prosperity gospel,” then Revelation becomes an immense problem because both of these approaches to the gospel are proven false. Therefore, for them, it is easier to dismiss Revelation than to heed its warnings.


The book itself is centered on Jesus Christ. If this is so, then it is authoritative for the Christian on all matters it proclaims. Jesus Christ is the Word of God and the second member of the eternal Godhead. One cannot disassociate Revelation and all that it proclaims without diminishing the very structure and authority of the Bible.

Taking all this into consideration, it is at one’s own peril that he dismisses the authority of the book of Revelation. Further, it is at one’s own loss to not read it, study it, and heed it just like the rest of Scripture. It is for these reasons that John, under inspiration of the Holy Spirit, penned the words in this verse.


God is competent, God is in control of His word, and God has provided us with this book for our warning and for our blessing. Let us look with anticipation at the marvels ahead of us in this wonderful study!


Heavenly Father, we thank You for the beautiful lessons that have been recorded in Your word. Yes, there are parts that are difficult for us to read, and many of them are considered unpalatable in our modern society, but they are Your words. Please help us to understand them and to take them in the context which You intended. May we be faithful stewards of Your word at all times. Thank You for Your precious word, O God! Amen.

[PrisonerOfHope]

Daily Bible Verse, Revelation 1:3, 15 August 2020

WWW.WONDERFUL1.COM·SATURDAY, AUGUST 15, 2020
Saturday, 15 August 2020


Blessed is he who reads and those who hear the words of this prophecy, and keep those things which are written in it; for the time is near. Revelation 1:3


Here we have a description of how the church was initially set up to transmit and receive the word of God. It is something that is all but lost to the church today, with very few following the model laid out here. The verse begins with, “Blessed is he who reads.”


In the church, there was a Reader of the word. Someone would take the scroll or book, and he would read out loud to the congregation. At the time that Revelation was received, and even until very recent times in relation to the overall church age, owning a copy of the Bible, or even of a single book of the Bible, was a rare thing. They were expensive, time-consuming to make copies, and thus not widely available.


For most of this age, there may have been one copy in a town or village. This is where the term “chained to the pulpit” comes from. Bibles were so precious that they were carefully guarded. Unfortunately, this led to its own problems concerning doctrine and the like. However, for those churches who had a copy of the Bible, or even just copies of various books of the Bible, they were read allowed. Here we are told that the one who read the word was blessed.


John continues with, “and those who hear.” This is the congregation. The implication is that there is an open and public reading of the word. Those who have gathered to hear the word read are also promised a blessing. Of the words thus far, Vincent’s Word Studies makes the following comment –

“The passage is of some weight in determining the date of this book. The stated reading of the Apostolical writings did not exist as a received form before the destruction of Jerusalem, a.d. 70.”


As this is so, then the idea of the prophecies of Revelation being fulfilled in the destruction of the temple in Jerusalem is incorrect. In this, the preterist view of eschatology is found incorrect. Preterism is a flawed system which is not at all supported by the overall content of Scripture.


With this understanding, John continues with, “the words of this prophecy.” Here we are shown the main content of the book of Revelation. It is a book of prophecy. However, some of the prophecies are tied in with events that are written about in the present tense. This is particularly true concerning the seven letters to the seven churches that will be conveyed early in the book.


What is said in those verses details things that are actually occurring in individual churches at the time John recorded them. However, they are also events which continue to occur throughout the entire church age. Thus, the warnings given to those seven churches continue to apply to those in the church at all times – prophetically anticipating that the same problems will arise until the Lord comes for His church. This is why John continues with, “and keep.”


These words are directed to both the reader and the hearer. Just because someone is a reader, it does not give him a position where he can ignore what is read. In this, to hear implies not only the physical act of hearing, but of attentively listening and assimilating what is heard.


To “keep” is to then observe what has been assimilated. The idea of “keeping” goes back to the Hebrew word shamar. It signifies to be circumspect, keep, observe, and so on. It comes from a primitive root signifying to hedge about (as with thorns) and thus to guard. Moses uses the word when speaking to Israel, telling them to both hear and keep what he presented to them.


As an active example concerning this, when one keeps the sheep, he observes, guards, protects, and so on. The idea is beautifully expressed in the 121st Psalm when referring to the Lord –

“He will not allow your foot to be moved;

He who keeps you will not slumber.

4 Behold, He who keeps Israel

Shall neither slumber nor sleep.” Psalm 121:3, 4


Just as the Lord attentively keeps Israel, so we are to not only “hear” the word, but we are to “keep” the word. Further, the verb is given as a present participle, active voice – “keeping.” When hearing the word, we are then to constantly keep, from moment to moment. The active voice says that we are to apply our keeping as the agent of the action.


With this understanding, the word “blessed” can be explained. In its most basic sense, it means “happy.” From that, one can think of fortunate, or well off. One should simply consider that in reading and keeping the words of Revelation, they will remain happy even in a world that is troubling, filled with terrifying events, and so on. The final pages of the book show what life will be like for the Lord’s redeemed in the eternal state. In “keeping” that in one’s heart, one can be happy through the most difficult of all human trials.


John then says what is to be kept with the words, “those things which are written in it.” The verb translated as “which are written” is a perfect participle. They have been written, nothing more will be coming, and the word stands as such. What has been received is all that will be coming.


Because Revelation is the last book of the Christian canon, it shows us that no further prophetic word is to be expected. Anyone who claims prophetic revelation is to be ignored. God’s word is complete and no “prophecy,” or “word from the Lord” is to be expected after the reception of this final book. It is a simple note which should, if understood and accepted as such, keep those in the church free from being duped by people who claim visions and prophecies. Unfortunately, this precept is widely ignored, and many are led down unhealthy avenues of deceit.


Lastly, John gives an explicit reason for hearing and keeping. He says, “for the time is near.” The word translated as “time” is kairos. It signifies “the opportune time.” It is a particular moment, rather than an ongoing chronology of time. The word signifying “near” means at hand, or ready. Thus, in the sense of time, it speaks of that which is imminent. However, it does not necessarily mean that it is expected to happen and be fulfilled within any given timeframe.


The words to the seven churches are spoken as of “right now.” And yet, those types which are given can be reapplied at any time and to any church. Therefore, the time of such events is always near. As this is so, then what can be anticipated for those things after the church is removed can be (and so far, have been) thousands of years later. Christians are always expected to watch for events that will usher in the anticipated next age.


Life application: As noted, there is a blessing promised to those who (in context of the time this was written):

1. Read – the one who recites the words of the book of prophecy aloud to others.

2. Hear – those who listen to the reader as it is read aloud.


Both of these categories will receive their blessing if they keep what they have heard. In other words, we can refer to the words of James 1:22-25 –

“But be doers of the word, and not hearers only, deceiving yourselves. 23 For if anyone is a hearer of the word and not a doer, he is like a man observing his natural face in a mirror; 24 for he observes himself, goes away, and immediately forgets what kind of man he was. 25 But he who looks into the perfect law of liberty and continues in it, and is not a forgetful hearer but a doer of the work, this one will be blessed in what he does.”


Anyone can sit and read the Bible or listen to it being read and then go on with their life, completely unaffected by its message. But it takes a discerning soul to hear the words, believe them, and apply them to their lives. This then is where the blessing comes from.


As far as the church age, it is of indeterminate length. Just because John wrote this almost 2000 years ago, that has no bearing on the nearness of the moment from God’s perspective. It is a mistake in thinking that because the amount of time has been lengthy from our perspective that the admonition here is somehow faulty. We don’t know the times and seasons which are at God’s authority. We are to live our lives as if Jesus’ return could come at any time.


Lord God, as the words of the Bible unfold before us as we hear it read, or read it ourselves, help us to take them to heart and apply them to our lives. May we be changed by the words, renewing our hearts and minds, and growing more like You every day. May this be so, and may it be to Your glory. Amen.

[PrisonerOfHope]

Daily Bible Verse, Revelation 1:4, 16 August 2020

WWW.WONDERFUL1.COM·SUNDAY, AUGUST 16, 2020·8 MINUTES

Sunday, 16 August 2020


John, to the seven churches which are in Asia:

Grace to you and peace from Him who is and who was and who is to come, and from the seven Spirits who are before His throne, Revelation 1:4

With the introductory verses complete, the greeting now opens with the author simply stating his name, “John.” Nothing else is given, such as title, father’s name, etc. Because of the lack of any of these, it is obvious that the author is widely recognized. It adds a high note of surety that this is the apostle John – the author of the gospel and three epistles ascribed to him as well.


His address is “to the seven churches.” The number seven, throughout Scripture, is of great significance. EW Bullinger defines it as the number of spiritual perfection. These are not the only seven churches that are found in the area being addressed, and so the number seven defines not “all” the churches but rather “these select” churches.

The reason for selecting these particular churches will become evident as the letter proceeds. In short, it is because each typifies any given church at any given time. Some churches will face this issue, while others may face another issue. However, all can be categorized by either the strengths or the failings that are mentioned by the Lord here in Revelation. Therefore, the seven churches represent the fullness of the one true church founded on Jesus Christ. It is these seven churches “which are in Asia.”

The term “Asia” does not carry the same significance today that it once did. Rather, it speaks of the Roman proconsular province known as Asia. It is in the western area of Asia Minor and is a part of the country of Turkey today. It is referred to throughout the book of Acts, and both Paul and Peter refer to it in their letters, such as in 1 Corinthians 16:19.


These are Gentile churches in Gentile areas. It is important to understand this, lest the intent of the letters to the churches get twisted in order to justify the heretical doctrine of hyperdispensationalism (which will be addressed as we continue through the verses). Christ Jesus gave a beautiful picture of this in the feeding of the multitudes during His ministry.


The two relevant passages are found in the gospels, where He fed five thousand and where he fed four thousand. After feeding them, the pieces were gathered up, and the exact amount gathered was recorded –

But Jesus, being aware of it, said to them, “Why do you reason because you have no bread? Do you not yet perceive nor understand? Is your heart still hardened? 18 Having eyes, do you not see? And having ears, do you not hear? And do you not remember? 19 When I broke the five loaves for the five thousand, how many baskets full of fragments did you take up?”

They said to Him, “Twelve.”

20 “Also, when I broke the seven for the four thousand, how many large baskets full of fragments did you take up?”

And they said, “Seven.” Mark 8:17-20


The words translated as “baskets” and “large basket” are entirely different. One is a kophinos, or small handbasket. The other is a spuris, or large plaited basket. So large was one spuris that it was used in Acts 9:25 to lower Paul down from the wall of the city to allow him to escape. A point was being made by mentioning the baskets and the number of them that would only be realized later.


There were twelve small baskets representing the twelve tribes of Israel, from whom would come a small harvest – a remnant (Romans 11:5, for example). There were seven large baskets representing the seven churches from whom would come a large harvest, a harvest which has continued on for two thousand years. These seven churches of Asia are given to represent the one church. To them, John next says, “Grace to you and peace.”


Grace (charisin Greek) is unmerited favor; it cannot be earned. This is the common greeting among the Greek people. Peace however is the common greeting among the Hebrew people. In their language, the word is shalom. This is more than a greeting for calm or quiet. Rather, it is a state of wholeness and completion in all ways. John unites the two terms just as the church is united between Jew and Gentile. This grace precedes the peace because only after receiving the grace of God can a person experience the peace of God. That is extended, as it says, “from Him who is and who was and who is to come.”


In this greeting, there is a veiled and yet sure reference to the Trinity. The words “from Him who is and who was and who is to come” are a united thought in one clause. It is, at this time, referring to God the Father. This is certain because verse 5 will continue by saying, “and from Jesus Christ.” However, the term “who is and who was and who is to come” will also be used to refer to Jesus in verse 8.


The term will also be used in Revelation 4:8 and 11:17, and will be discussed at that time. Therefore, John is setting up a theological tower that supports the notion that Jesus Christ is fully God. This is perfectly evident in how he is structuring his words. Next, John says, “and from the seven Spirits who are before His throne.”

This is a reference to the Holy Spirit who manifests the character and nature of God in a sevenfold manner. This is seen in veiled ways in the Old Testament, such as in Isaiah 11 where both the Son and the Spirit are referred to –

“There shall come forth a Rod from the stem of Jesse,

And a Branch shall grow out of his roots.

2 The Spirit of the Lord shall rest upon Him,

The Spirit of wisdom and understanding,

The Spirit of counsel and might,

The Spirit of knowledge and of the fear of the Lord.” Isaiah 11:2


Upon the Son rests the “sevenfold Spirit” – The Spirit of the (1) Lord, meaning Yehovah; the Spirit of (2) wisdom and (3) understanding; the Spirit of (4) counsel and (5) might; the Spirit of (6) knowledge and of (7) the fear of the Lord.


To more get a fuller understanding of John’s use of his words here, Vincent’s Word Studies provides more insight –

The Father is Him which is, and which was, and which is to come. This is a paraphrase of the unspeakable name of God (Exodus 3:14), the absolute and unchangeable. Ὁ ὢν, the One who is, is the Septuagint translation of Exodus 3:14, “I am the ὁ ὢν (I am ):” “ ὁ ὢν (I am ), hath sent me unto you.” The One who was ( ὁ ἦν ). The Greek has no imperfect participle, so that the finite verb is used. Which is and which was form one clause, to be balanced against which is to come. Compare Revelation 11:17; Revelation 16:5; and “was ( ἦν ) in the beginning with God” (John 1:2). Which is to come ( ὁ ἐρχόμενος ). Lit., the One who is coming. This is not equivalent to who shall be; i.e., the author is not intending to describe the abstract existence of God as covering the future no less than the past and the present. If this had been his meaning, he would have written ὁ ἐσόμενος , which shall be. The phrase which is to come would not express the future eternity of the Divine Being. The dominant conception in the title is rather that of immutability. Further, the name does not emphasize so much God's abstract existence, as it does His permanent covenant relation to His people. Hence the phrase which is to come, is to be explained in accordance with the key-note of the book, which is the second coming of the Son (Revelation 1:7; Revelation 22:20).


Life application: The seven churches fanned out about 50 miles from Ephesus, but (as noted) they are not the only seven churches in that area. Rather, they were carefully chosen because they had specific problems that needed to be addressed and which represent the same situations that have crept up in churches since that time. In other words, they are emblematic of the entire Church Age – from Pentecost to the Rapture.


Also, the specific wording here in Revelation provides a clear and unambiguous indication of the eternality of Jesus. He is not a created being. Rather, He is the eternal God. As the thought concerning God the Father in this verse is later in verse 8 applied to Jesus, it shows that Christ is fully God. The wording here, taken together with the coming verses, demonstrate this. It is a similar analogy to Hebrews 13:8 – “Jesus Christ is the same yesterday, today, and forever.”


This is a main purpose of the book of Revelation. It is to provide a full understanding that Jesus is God, and that humanity is accountable to God by how we receive this truth. We cannot call on a “Jesus” meaning “another Jesus” (see 2 Corinthians 11:4) who is a created being and expect to be saved. Such a teaching is heretical. Jesus Christ is the central focus of the biblical message. He is the incarnation of the Lord (Yehovah) of the Old Testament. He is God.


Oh God! We proclaim that Jesus is Lord. We acknowledge that He is the One to whom our hearts, our love, our devotion, and our allegiance belongs. He is the One who reveals Your heart to us, and it is through faith in Him that we receive the blessed and precious Holy Spirit. Thank You for Jesus Christ our Lord who makes reconciliation to You possible! Hallelujah and Amen.

[PrisonerOfHope]

Daily Bible Verse, Revelation 1:5, 17 August 2020

WWW.WONDERFUL1.COM·MONDAY, AUGUST 17, 2020·
Monday, 17 August 2020


... and from Jesus Christ, the faithful witness, the firstborn from the dead, and the ruler over the kings of the earth.

To Him who loved us and washed us from our sins in His own blood, Revelation 1:5


Still in his opening salutation, a salutation which is intended to convey grace and peace to the reader, and which began in the previous verse, John now comes to his portion of the greeting which pertains to the Son, saying, “and from Jesus Christ.” Placing the Son last in the greeting is John’s way of aligning Him with what he will next say concerning the Son. From verse 5, through verse 8, the words will refer to the Person of Jesus Christ.


In this, he begins with a threefold description of Him, beginning with the note that He is “the faithful witness.” The expression refers back to the 89th Psalm, a psalm which is clearly messianic in nature –

“If his sons forsake My law

And do not walk in My judgments,

31 If they break My statutes

And do not keep My commandments,

32 Then I will punish their transgression with the rod,

And their iniquity with stripes.

33 Nevertheless My lovingkindness I will not utterly take from him,

Nor allow My faithfulness to fail.

34 My covenant I will not break,

Nor alter the word that has gone out of My lips.

35 Once I have sworn by My holiness;

I will not lie to David:

36 His seed shall endure forever,

And his throne as the sun before Me;

37 It shall be established forever like the moon,

Even like the faithful witness in the sky.” Selah Psalm 89:30-37


As the objects in the sky testify to the handiwork of the Creator, so are the promises of God faithful. In His covenant with David, there is the surety that God would fulfill what He had spoken. The coming of Christ is the fulfillment of these promises. The sun is likened unto Christ in Malachi 4:2, speaking of His righteousness.


This term ὁ μάρτυς ὁ πιστός, or “the witness the faithful,” refers to Christ’s testimony, but especially his death. The word martus, or “witness,” is where our word “martyr” comes from. When standing before Pilate, Jesus said –

“You say rightly that I am a king. For this cause I was born, and for this cause I have come into the world, that I should bear witness to the truth. Everyone who is of the truth hears My voice.” John 18:37


John understood that Christ’s life, even to the point of death, was a witness to God’s plan of redemption that had been promised since the very fall of man. Christ Jesus faithfully accomplished His work. In doing so, and without sinning during the process, He became “the firstborn from the dead.”


It is the same expression used by Paul in Colossians 1:18. The Bible is clear that Christ was dead. His human body suffered and died. And more, He was buried. The account carefully details this in order to show that Christ didn’t just appear dead. He was truly dead. And yet, the Bible proclaims that he prevailed over death, coming from the grave on the third day.


The Bible also speaks of others coming from the dead, such as Lazarus in John 11. But these instances are restoration of life, not a resurrection from the dead. The difference is that those people went on to die again. Christ, through the resurrection, has an eternal life. And more, in Him is the ability to grant that life to others. The reason why takes us back to the fact that He is the “faithful witness.”


In His life, He did not sin. As death is the wages of sin, then – as Peter says in Acts 2 – “it was not possible that He should be held by it.” His perfection is testified to by the resurrection. Understanding this, John next mentions, concerning Christ, a third aspect. He is “the ruler over the kings of the earth.”


In the accomplishment of His work, faithfully testifying to the Lord’s hand in it, and as is evidenced by His resurrection, the Lord God placed Christ Jesus in the position of all authority and rule. This is seen in Jesus’ words of Matthew 28, saying, “All authority has been given to Me in heaven and on earth.” Frequently, Acts and the epistles state that Christ is now at the right hand of God. The right hand signifies not a physical position, but rather rule and authority.


All rule and authority belong to Him. John focuses on the earthly rule here, showing that what is coming in the book of Revelation is not out of the control of God, but that it is judgment by God upon the earth. This idea of Christ’s faithful witness, His being the firstborn from the dead, and His possessing the power of God, is also seen in Paul’s words to those in Rome –

“...concerning His Son Jesus Christ our Lord, who was born of the seed of David according to the flesh, 4 and declared to be the Son of God with power according to the Spirit of holiness, by the resurrection from the dead.” Romans 1:3, 4


This threefold note concerning Jesus corresponds to His three positions of Prophet (witness), High Priest (atoning death), and King (ruler over the kings of the earth). These positions will be noted throughout the book of Revelation. John next continues with a note concerning the first and second positions, that of faithful witness and High Priest. From here, through verse 6, the words form a beautiful doxology, beginning with, “To Him who loved us.”


John 3:16 speaks of God so loving the world that He gave His only begotten Son. Christ is that Son, and He is the faithful witness of God’s love, living out a perfect life and giving that perfect life up in exchange for our wrongdoing. In this act, John continues, saying, “and washed us from our sins in His own blood.”


The Old Testament, and the book of Leviticus in particular, details the sacrificial system of Israel – all of which is a type and picture of what Christ would accomplish for His people. The animal had to be perfect and without blemish. It was then presented to the high priest where it was slaughtered in exchange for the sins committed by an individual, or even by the entire congregation. Without the shedding of innocent blood, atonement could not be made.


However, the book of Hebrews says that “it is not possible that the blood of bulls and goats could take away sins” (Hebrews 10:4). The sacrificial system of Israel was given to prefigure Christ. Only in a like for like exchange could atonement be made. But it had to be a perfect offering. Thus, Peter says –

“And if you call on the Father, who without partiality judges according to each one’s work, conduct yourselves throughout the time of your stay here in fear; 18 knowing that you were not redeemed with corruptible things, like silver or gold, from your aimless conduct received by tradition from your fathers, 19 but with the precious blood of Christ, as of a lamb without blemish and without spot.” 1 Peter 1:17-19


Christ is the fulfillment of those ancient types and shadows. It is He alone who could wash “us from our sins in His own blood.” The idea of washing signifies total cleansing. The sinner is made pure in the precious blood of Jesus Christ. The defilement is rinsed away, reconciliation with the Creator is made, and peace between the warring parties has ceased.


Life application: Jesus is the complete expression of God in a form that we can understand. He declared, or revealed, to us the Father that was otherwise unknowable except through creation. This encompasses His entire life, death, and resurrection. Being fully man, He was able to suffer and die, which He did. But because of His sinlessness, death could not hold Him. In His resurrection, Jesus proved that He was not a created being, but the Heir of creation. He is the incarnate Word of God. He is the King of kings and the Lord of lords.


In John 13:10, on the night of His crucifixion, Christ Jesus used two different words for washing, saying, “He who is bathed needs only to wash his feet, but is completely clean.” the bath represents justification, or being declared “not guilty.” The word translated as “wash” indicates our sanctification. As we sin after salvation, we confess it and are cleansed from that sin; a sin that doesn’t affect salvation, but rather our on-going relationship.


Thus, the doctrine of eternal salvation is seen in what Christ did for His people. We are cleansed, once and forever, of our sins. Let us then wash ourselves daily from the external defilement that we incur so that we will be acceptable instruments, ready for service to our God.


Lord God, thank You for what you have done in the Person of Jesus Christ. He is the full expression of Your infinite being, an expression of You in a body and a form that we can comprehend and appreciate as He reveals You to us for all eternity! Thank You, O God, for sending Your Son, our Lord Jesus Christ, to lead us back to Yourself. Praises and glory belong to You forever and ever. Amen.

[PrisonerOfHope]

Daily Bible Verse, Revelation 1:6, 18 August 2020

WWW.WONDERFUL1.COM·TUESDAY, AUGUST 18, 2020·
Tuesday, 18 August 2020


...and has made us kings and priests to His God and Father, to Him be glory and dominion forever and ever. Amen. Revelation 1:6


As is the case throughout Revelation, and which will be noted from time to time, various Greek manuscripts will read somewhat differently. It is hard to be dogmatic over which reading is correct, but normally the variations are not too great.


An example of this is found here. Some manuscripts say, “and has made us kings and priests.” Others say, “and has made us a kingdom of priests.” In this case, the latter is more likely. Vincent’s Word Studies notes that the term “king” is never applied in the New Testament to individuals Christians. That is, obviously, an argument from silence, but it is at least worthy of note. Vincent’s goes on to say that –


“Kingdom describes the body of the redeemed collectively. Priests indicates their individual position. Peter observes the same distinction (1 Peter 2:5) in the phrases living stones (individuals) and a spiritual house (the body collectively), and combines both kings and priests in another collective term, royal priesthood (1 Peter 2:9). The priesthood of believers grows out of the priesthood of Christ (Psalm 60:4; Zechariah 6:13; Hebrews 7-10).”


There have already been several such differences in the first five verses of Revelation which have not been highlighted. This commentary follows the texts from which the NKJV is derived, but it is still worthy to note such differences from time to time. With this understanding, the words of this verse – words which continue the doxology that began in verse 5 – now state, “and has made us kings and priests.”


One of the errors of the heretical doctrine of hyperdispensationalism is the claim that the terminology here, and throughout the letters to the seven churches, cannot apply to the church due to its “Jewish” symbolism. That will continue to be addressed as the commentaries continue, but one of such terms is claimed to be right here in this verse. It is argued that it is the Jews, not the Gentiles, who are labeled as “priests.” Further, it is argued that the “kingdom” terminology applies only to Jews. They say that Paul refers to neither in his writings, but rather Peter, the apostle to the Jews, does. For example –

“But you are a chosen generation, a royal priesthood, a holy nation, His own special people, that you may proclaim the praises of Him who called you out of darkness into His marvelous light;” 1 Peter 2:9


Peter is quoting the book of Exodus –

“‘Now therefore, if you will indeed obey My voice and keep My covenant, then you shall be a special treasure to Me above all people; for all the earth is Mine. 6 And you shall be to Me a kingdom of priests and a holy nation.’ These are the words which you shall speak to the children of Israel.” Exodus 19:5, 6


Hyperdispensationalism claims there are two gospels, one to the Jews and one to the Gentiles, and they use these verses as an attempt to show that there are also two bodies based on their heretical teachings. But both of these claims are false. The idea of being kings or a kingdom permeates Paul’s writings, the term “kingdom” being applied to believers almost fifteen times. It would be rather inane to have a kingdom without a King.


Further, the idea of being priests is not limited to the Jewish people and a Jewish kingdom. Paul uses the term in the book of Romans, saying –

“But I have written very boldly to you on some points so as to remind you again, because of the grace that was given me from God, 16 to be a minister of Christ Jesus to the Gentiles, ministering as a priest the gospel of God, so that my offering of the Gentiles may become acceptable, sanctified by the Holy Spirit.” Romans 15:15, 16 (NASB)


Paul shows that preaching the gospel is a priestly duty in the New Covenant. He then says this to those at Corinth –

“Do you not know that those who minister the holy things eat of the things of the temple, and those who serve at the altar partake of the offerings of the altar? 14 Even so the Lord has commanded that those who preach the gospel should live from the gospel.” 1 Corinthians 9:13


Again, Paul directly equates preachers of the gospel to the priests who ministered in the temple under the Old Covenant, demonstrating that they were only types of what would come in the New Covenant. The word “serve” in that quote (Greek: hieros) signifies the sacred duty of a priest.


The sources of the problems with these heretical teachings are many, including 1) using only one translation of the Bible (normally the highly inaccurate KJV) to support the incorrect interpretations, 2) a failure to know and understand the purpose of the Old Testament symbolism and how it points to both Christ and the church, and 3) simple antisemitism.


These are but a few of the reasons for the incorrect theology. Understanding this, John’s words are, in fact, based on the quote (above) from Exodus 19. The Lord said that Israel would be a special treasure unto Him. The term Hebrew word translated as “special treasure” is segulah. It denotes personal property. That is now said of those in the church.


What is happening here is that the Gentiles who were once excluded from the covenant promises “have been brought near by the blood of Christ.” (See Ephesians 2:11-13). Together, the believers of all ages are built into a spiritual temple, and our duties and offices come from God’s selection of us, not from genealogy or family inheritance. Rather, it is because of our faith in Jesus Christ.


This body, the kingdom of priests, is said to be “to His God and Father.” Christ is the King (1 Timothy 1:17) of His people, and He is also the High Priest (Hebrews 2:17, etc.) of His people. It is Christ who performs the priestly mediatorial duty between His people and His Father (1 Timothy 2:5). He is the fulfillment of all of the types and shadows of those things found under the Old Covenant, and His work extends beyond the Jewish people to include the Gentiles who have been grafted into the commonwealth of Israel (Ephesians 2:12,1 13).


Understanding this, and the majestic implications for the people of the world, John continues with, “to Him be glory.” The same phrase is ascribed to God the Father and to Jesus elsewhere in the New Testament. Here, it is applied to Jesus, demonstrating that John is equating Jesus with God. This is because in Isaiah, the Lord (Yehovah) says, “My glory I will not give to another” (Isaiah 42:8).


For John to ascribe this to Jesus, if He were not God, would be blasphemy. Understanding this, John’s words indicate that all things came from God, all things belong to God, and all things are to bring glory to God. It is He who accomplished all the work necessary for our salvation, and it is He who has then guaranteed that the saints will rise and live forever in His presence. He alone is sovereign over all things, and it is right that all things are to be done by us to bring Him all of the glory that He is due.

The verse finishes with, “and dominion forever and ever. Amen.” This same dominion terminology is used in 1 Peter 4:11 and 1 Peter 5:11. It is Jesus Christ to whom the praises shall never end. In Him, the marvel shall never cease. And because of Him, the awe at beholding the incomprehensible greatness of God will never get old.


From Him flows an eternal stream of delight and majesty. In the new heavens and the new earth, we shall behold this with our eyes, and the praises of God will know no end. And it was all made possible by His own wisdom and splendor, displayed in the most amazing way of all –

“He is the image of the invisible God, the firstborn over all creation. 16 For by Him all things were created that are in heaven and that are on earth, visible and invisible, whether thrones or dominions or principalities or powers. All things were created through Him and for Him. 17 And He is before all things, and in Him all things consist. 18 And He is the head of the body, the church, who is the beginning, the firstborn from the dead, that in all things He may have the preeminence.” Colossians 1:15-18


Life application: God is taking for Himself a collection of humans to be for His praise and glory. We serve Him as a kingdom of priests. Now, through the blood of Christ, all have access “through the veil” and into the Most Holy Place (Hebrews 10:19).


Jesus Christ is both our King (a kingdom without a king makes no sense) and our High Priest. We will serve under Him as a kingdom of “kings and priests to His God and Father.” Understanding the terminology and how it applies to both Jews and Gentiles, it is obvious that hyperdispensationalism is a heretical teaching. Be careful not to get pulled into such erroneous doctrine. There is one gospel to both Jew and Gentile.


Understanding this, and because we have been so chosen as a kingdom of priests, let us forever ascribe to the Lord His worth and let us forever praise His glorious name. Amen!


Lord God, it is beyond our comprehension that You would look at us and find us worthy to serve in Your kingdom. We know that it is only through Jesus and His work that this is possible. And so, may we rise each day in praise of what You have done, giving You glory, honor, and adoration for Your gracious hand upon us. You alone who are worthy. Amen.

[PrisonerOfHope]

Daily Bible Verse, Revelation 1:7, 19 August 2020


www.wonderful1.com

Wednesday, 19 August 2020



Behold, He is coming with clouds, and every eye will see Him, even they who pierced Him. And all the tribes of the earth will mourn because of Him. Even so, Amen. Revelation 1:7



John, after giving his greeting and a short doxology, which comprised verses 4-6, now makes a proclamation about the future concerning Christ Jesus. He says, “Behold, He is coming with the clouds.” The idea of coming with the clouds is that of glory, power, and exaltation. The same type of terminology is seen of the Lord, riding on the clouds, in passages like Deuteronomy 33:26, Psalm 68:4, and Isaiah 19:1. As this is speaking of Jesus, it is thus an implied reference to His deity. Specifically, however, John’s words are a clear allusion to Jesus’ own words recorded in the gospels, such as –



“Immediately after the tribulation of those days the sun will be darkened, and the moon will not give its light; the stars will fall from heaven, and the powers of the heavens will be shaken. 30 Then the sign of the Son of Man will appear in heaven, and then all the tribes of the earth will mourn, and they will see the Son of Man coming on the clouds of heaven with power and great glory. 31 And He will send His angels with a great sound of a trumpet, and they will gather together His elect from the four winds, from one end of heaven to the other.” Matthew 24:29-31



That, in turn, comes from what was written by the prophet Daniel –



“I was watching in the night visions,

And behold, One like the Son of Man,

Coming with the clouds of heaven!

He came to the Ancient of Days,

And they brought Him near before Him.

14 Then to Him was given dominion and glory and a kingdom,

That all peoples, nations, and languages should serve Him.

His dominion is an everlasting dominion,

Which shall not pass away,

And His kingdom the one

Which shall not be destroyed.” Daniel 7:13-14



Understanding this, John continues with, “and every eye will see Him.” This is seen in the reference of Matthew 24:30 noted already. This terminology, although understandable based on the words, could not be fully grasped until modern times. There is no sense of exclusion, such as “every eye in Jerusalem,” which would then exclude anyone outside of Jerusalem. In other words, it is an all-inclusive statement.



Every eye will view the coming of Christ. But with the world being a globe (yes, the earth is round), and being 24,901 miles in circumference, the thought of every eye actually seeing Christ at His coming would seem otherwise impossible. However, today, every eye can see any event anywhere in the world at the same time. The entire world’s attention will be focused on the coming of Christ in the clouds. Understanding this, John next makes a specific statement, “even they who pierced Him.”



These words would be superfluous unless it is speaking of a specific group of people. In other words, scholars have said that this is a general statement concerning those who have rejected Christ. For example, Vincent’s Word Studies says –



“The expression here refers not to the Jews only, but to all who reject the Son of Man; those who ‘in any age have identified themselves with the Spirit of the Savior's murderers.’”



This is entirely incorrect. Based on the dispensational model, the rapture will have occurred. Thus, every person on the planet who is left behind will have rejected Christ. Though many will come to Him after the rapture, the majority of the planet will continue in their rejection. Therefore, this is speaking of a particular group within those who have rejected Him. It is a clear and unambiguous reference to Zechariah 12:10 which is referring to the Jewish people –



“And I will pour on the house of David and on the inhabitants of Jerusalem the Spirit of grace and supplication; then they will look on Me whom they pierced. Yes, they will mourn for Him as one mourns for his only son, and grieve for Him as one grieves for a firstborn.”



The words of Zechariah refer to Israel, and it is that passage which John is calling to remembrance for this group. The word translated here as “pierced” is only found elsewhere in John 19:37. There, John is referring to the prophecy of Zechariah – a prophecy directed to Israel. Thus, the fact that this is solely referring to Israel is confirmed by what he next says. By opening the next sentence with “And” it shows that a distinction is made between this group and all other groups on the planet. As he says, “And all the tribes of the earth will mourn because of Him.”



The Jewish nation, Israel, are the people who Christ came to. It is they who rejected Him. Regardless of the fact that the Romans did the actual crucifixion, it was because of Israel’s rejection of Him that it occurred. As it says in Mark 14 –



“Again the high priest asked Him, saying to Him, ‘Are You the Christ, the Son of the Blessed?”

62 Jesus said, “I am. And you will see the Son of Man sitting at the right hand of the Power, and coming with the clouds of heaven.’” Mark 14:61, 62



This is an important point clearly demonstrating that the words of John of Revelation are not directed only to Israel. They rejected Christ. Rather, the words are directed to the seven Gentile churches who had received Him. Thus, the claim of hyperdispensationalists that the seven letters to the seven churches are written to a Jewish audience are shown to be completely false. John’s clear separation of the categories here demonstrates this.



What is written starting in Revelation 4 is written about Israel, but not to Israel. As a nation, their understanding of the events which will be foretold will come at the end of the tribulation, not at the beginning. It is the church to whom the book is written. That will continue to be seen as the seven letters to the seven churches are evaluated.



For now, the note that “all the tribes of the earth will mourn because of Him” is also based on Jesus’ words of Matthew 24:30 which are cited above. There will be a difference in mourning, however.



The purpose of the seven years of tribulation is to bring Israel into the New Covenant (see Daniel 9:24-27). When they are shattered as a people, and when there is no hope left for them, they will finally call out to the One they have rejected. When they call to Him as Lord (meaning Yehovah), He will manifest Himself to the world. Jesus says this explicitly –



“O Jerusalem, Jerusalem, the one who kills the prophets and stones those who are sent to her! How often I wanted to gather your children together, as a hen gathers her chicks under her wings, but you were not willing! 38 See! Your house is left to you desolate; 39 for I say to you, you shall see Me no more till you say, ‘Blessed is He who comes in the name of the LORD!’” Matthew 23:37-39



The mourning of Israel will be one of horror mingled with joy. They will mourn that they had rejected Him for two thousand years, but they will rejoice that He has come to save them. The mourning of the world will be of horror that they had followed the antichrist and that their condemnation is now coming. The few who make it through the tribulation, having rejected the mark of the beast, will be the sheep. They will be separated from the goats. This is referred to by Christ Jesus in Matthew 25:32, 33.



John finishes the verse with, “Even so, Amen.” It is a note of acceptance. Understanding that the world is heading into what will be described in the chapters ahead; grasping the weight of the pain, suffering and death which they record; and contemplating what this means for the future of masses of unredeemed humanity, John acknowledges that it is what is just and right.



Life application: Behold! John’s word today brings excitement to the believer, hope to Israel, and woe to those who have rejected or fought against the truth. Revelation is a book of severe warning of the consequences of rejecting God’s offer of salvation.



This then is not a happy reunion with people who have longed for His return. Instead, it is the King of the universe come to inflict punishment upon those who have rejected Him, aligned themselves against Israel, and have filled up to the highest measure the wrath of God in themselves. The world which has come against their Creator will face Him for judgment.



If you are not in Christ, this will be your lot. Make the choice today to call out to Him for salvation. He has been patient with the world, but someday – probably soon – the time for this dispensation to end will come. Be ready. Be in Christ!



Lord Jesus, we long for Your coming and Your gathering together the faithful of the ages at the rapture. But we understand that for those who are left behind, times of great woe and tragedy are coming. Please make us to be useful tools of bringing the message of salvation now, before that time comes. Your word is written and will come to pass. May we act now! Amen.

[PrisonerOfHope]

Daily Bible Verse, Revelation 1:8, 20 August 2020

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Thursday, 20 August 2020



“I am the Alpha and the Omega, the Beginning and the End,” says the Lord, “who is and who was and who is to come, the Almighty.” Revelation 1:8



Again, there is a difference in source texts. Placing them side by side will show this more clearly –



"I am the Alpha and the Omega," says the Lord God, "who is and who was and who is to come, the Almighty." (NASB et al)



“I am the Alpha and the Omega, the Beginning and the End,” says the Lord, “who is and who was and who is to come, the Almighty.” (NKJV et al)



The differences, though obvious, do not change any overall theology because all of the titles are used together elsewhere. Understanding these variances, and using the NKJV as the basis for the evaluation, John cites the words of the Lord beginning with, “I am the Alpha and the Omega.”



These are the first and last letters of the Greek alphabet, comparable to saying “A to Z” in English or Aleph to Tav in Hebrew. It thus forms an all-inclusive statement. Everything that can be expressed by the language is contained within the letters of the language. This includes the concepts of time, space, and matter. If the concept is explainable by the language, then it is included in this thought because the first and last letters are representative of the whole. Albert Barnes notes –



“Among the Jewish rabbis it was common to use the first and the last letters of the Hebrew alphabet to denote the whole of anything, from beginning to end. Thus, it is said, ‘Adam transgressed the whole law, from Aleph (א) to Taw (תּ).’”



The Lord next provides an explanation of the meaning of the words, saying, “the Beginning and the End.” The reason this is considered an explanation of the previous words is that they were prefixed by definite articles, whereas in the original Greek the words “Beginning” and “End” are not –



“the Alpha and the Omega – Beginning and End.” (Ἐγώ εἰμι τὸ Α καὶ τὸ Ω ἀρχὴ καὶ τέλος).



The words carry the same general weight as those found several times in the book of Isaiah, such as –



“Thus says the LORD, the King of Israel,

And his Redeemer, the LORD of hosts:

‘I am the First and I am the Last;

Besides Me there is no God.” Isaiah 44:6



Further, the words carry the same general tone as those of Paul in Colossians 1. There Christ is described as the firstborn over all creation (signifying prior to creation), the Creator, the Sustainer, the head of the church, the firstborn from the dead, and etc. Paul’s words were given to show the preeminence of Christ in all things. The words now spoken by Jesus show the absolute existence of Christ – the “I AM THAT I AM.” Nothing exists in all of creation apart from Christ Jesus because the existence of all things is derived from His eternal, unchanging existence.



The proclamation continues with, “says the Lord.” As noted above, some texts say, “says the Lord God.” Whether the word “God” is in the original or not, the intent of the rest of the words speak of deity. They affirm that Jesus Christ is God. Because he is the Beginning and the End, He is also “the First and the Last” (see verse 1:17). As He is, then He is the Lord God of Isaiah 44 (above). He is Yehovah Sabaoth (the Lord of hosts).



However, because the words “Beginning and End” are used in this verse, while the words “First and Last” are used in verse 1:17, some try to say that this verse is speaking of God while verse 1:17 is speaking of Jesus (implying He is not God). This is an error in analysis because in Revelation 22, it says –



“And behold, I am coming quickly, and My reward is with Me, to give to every one according to his work. 13 I am the Alpha and the Omega, the Beginning and the End, the First and the Last.” Revelation 22:12, 13



When the Bible is taken as a whole – Old Testament and New – there is only the obvious conclusion that Jesus Christ is the Lord God. He is the incarnate word and the second member of the Trinity. A further confirmation of this comes with the next words of the verse, which say, “who is and who was and who is to come.”



The same phrase is used in verses 1:4, 1:8, 4:8, and 11:17. In them, there is no doubt that they are referring to the same being – God (1:4), the Lord (1:8), and the Lord God Almighty (4:8 & 11:17). But, because all of the other terms of this verse are referring to Jesus here and elsewhere, then Jesus must – by default – be the Lord God Almighty. If not, then the book of Revelation is a blasphemously compiled book of contradiction.



The term itself describes the eternal nature of Christ (who is God). There is no time that He did not exist. He exists now, and He will never cease to exist. The proclamation then finishes with, ὁ παντοκράτωρ, ho pantokratór, “the Almighty.”



It is a term used nine times in Revelation, and only elsewhere in 2 Corinthians 6:18. It is derived from two separate words signifying “all” and “rule.” Thus, He is the all-ruling God, absolutely sovereign over His creation. He is omnipotent and almighty. Ascribing such a title to Christ Jesus, if He were not God, would be the highest form of blasphemy. But in understanding who Jesus is – the incarnate Word of God – the title reveals another aspect of His majesty and glory.



Life application: As the titles found in Revelation are ascribed to both God and Jesus, it destroys the claims of those who deny the deity of Christ, including cults such as the Jehovah’s Witnesses. If the Bible is the word of God (which it is), either Jesus is God, or the book of Revelation is a confused document where God has allowed unbelievably sloppy work to be included in His word.



Jesus is the divine visitor found throughout the Old Testament – the Angel of the Lord who met Abraham at Alon Mamre, Moses at the Burning Bush, Joshua at Gilgal, Gideon at Ophrah, and numerous other visits throughout the Old Testament. He is the Lord of and above His creation, and He is the One who united with it in order to redeem fallen man. He is the image of the invisible God. He is the Creator and Sustainer of the Universe. He is Jesus.



Nothing could be clearer when the Bible is taken as a whole. God entered into the stream of human existence to restore that which was lost. It is in Jesus Christ that this came about. Let us never fail to bring glory to God by honoring the Son.



Glorious Almighty and ever-present Lord God – our minds cannot grasp the enormity of who You are. You are the Creator who loved us enough to participate in Your creation by uniting with it in human flesh. How can we grasp such an incredibly glorious thing? Surely You have done, are doing, and will continue to do great things for us. Thank You for Jesus Christ our Lord. Holy is His name! Amen.

[PrisonerOfHope]

Daily Bible Verse, Revelation 1:9, 21 August 2020


Friday, 21 August 2020



I, John, both your brother and companion in the tribulation and kingdom and patience of Jesus Christ, was on the island that is called Patmos for the word of God and for the testimony of Jesus Christ. Revelation 1:9



John has given his introductory salutation, an explanation of who it is ultimately from (meaning the Lord), and he has provided a proclamation from the Lord concerning His very nature. John now returns to an explanation of how the revelation came to him. In this, he follows the prophets of old who likewise received revelation, but who also took the time to then explain how it came about. An example of this is found in Ezekiel 1 –



“Now it came to pass in the thirtieth year, in the fourth month, on the fifth day of the month, as I was among the captives by the River Chebar, that the heavens were opened and I saw visions of God. 2 On the fifth day of the month, which was in the fifth year of King Jehoiachin’s captivity, 3 the word of the LORD came expressly to Ezekiel the priest, the son of Buzi, in the land of the Chaldeans by the River Chebar; and the hand of the LORD was upon him there.” Ezekiel 1:1-3



In this same style of receiving the prophetic word, John begins with, “I, John, your brother.” John is writing to those of the faith, meaning Christians. The greeting is intended to unite both writer and reader in a fraternal bond in the faith. From there, he says, “and companion in the tribulation.”



The word translated as “companion” is one which signifies a fellow partaker in an event. In other words, John is acknowledging the fact that he is a part of the tribulation that he already knows his reader is experiencing.



In other words, the state of tribulation is an expected part of being a Christian. It is not something we are delivered from while in this life. Rather, it is something that goes along with life in Christ. The word signifies an internal pressure that causes a person to feel confined. There is no way of escape while we are in this life.



With that noted, John next says, “and kingdom and patience of Jesus Christ.” Some try to separate the tribulation from the kingdom. In other words, tribulation is of this life, but kingdom anticipates our future life. This is incorrect. The idea of the “kingdom” is one of present participation as well as future expectation.



For example, Paul speaks of the kingdom in relation to believers as “right now” in Romans 14:17, saying, “for the kingdom of God is not eating and drinking, but righteousness and peace and joy in the Holy Spirit.” However, he also speaks of it as a future anticipation in 1 Corinthians 15:50, saying, “Now this I say, brethren, that flesh and blood cannot inherit the kingdom of God; nor does corruption inherit incorruption.”



Thus, the kingdom John is referring to is the state of existence believers are in at any given time. Hence, he notes along with it, “patience.” Believers possess eternal life and the kingdom right now. And yet, it is not yet realized in its fullness. Thus, there is the need for patience in Christ as we await the consummation of that which is already assured. The words of John harmoniously sync with those of the other apostolic writings in this regard.



With this note of comforting assurance complete, John now begins the specifics of how the revelation was received. He “was on the island that is called Patmos.” Patmos is a small, rocky, and barren island about 60 miles southwest of Ephesus. This is the only time it is mentioned in Scripture. At the time of the writing of Revelation, most likely at the time of Emperor Domitian (AD81-96), it was a Roman isle of banishment. Albert Barnes explains this –



“Lonely, desolate, barren, uninhabited, seldom visited, it had all the requisites which could be desired for a place of punishment; and banishment to that place would accomplish all that a persecutor could wish in silencing an apostle, without putting him to death. It was no uncommon thing, in ancient times, to banish people from their country; either sending them forth at large, or specifying some particular place to which they were to go. The whole narrative leads us to suppose that this place was designated as that to which John was to be sent. Banishment to an island was a common mode of punishment; and there was a distinction made by this act in favor of those who were thus banished. The more base, low, and vile of criminals were commonly condemned to work in the mines; the more decent and respectable were banished to some lonely island.”



For an aged man, this would have been a brutally hard existence. But John’s next words make the exile to this lonely spot out to be an honor because it was “for the word of God.” This does not mean that he was there to receive the word of God, but rather that he was there because of his proclamation of the word of God.



He, like the other apostles and faithful disciples of Christ, proclaimed Scripture. It is this “word of God” that was deemed to be contrary to the values of the Roman empire, and thus they attempted to have it silenced. What can be inferred here is that if John were martyred for his witness, it would be harmful rather than helpful to that end. Having martyred the other apostles, the word spread forth more, not less. In order to avoid this, John was sent into exile.



John finishes this verse by stating that his exile was also “for the testimony of Jesus Christ.” In proclaiming the word of God, he was proclaiming the message of Christ because the entire body of Scripture – both Old and New Testaments – points to Jesus Christ. Jesus stated as much in John 5 –



“You search the Scriptures, for in them you think you have eternal life; and these are they which testify of Me.” John 5:39



And again –



“For if you believed Moses, you would believe Me; for he wrote about Me.” John 5:46



The Old Testament proclaimed the Christ to come. From there, the New Testament proclaims the Christ who has come. This is the testimony of John, and it is what led to his exile on the lonely island Patmos.



Life application: John’s words speak of 1) tribulation, 2) kingdom, and 3) patience. As Revelation continues, John will address all three of these. Here is how they are explained in the New Testament –



1) Tribulation – Never in the Bible is there a guarantee that believers will be free from suffering in this life. In fact, based on the example of the apostles, the opposite can – and indeed should – be expected. Paul explains the purpose of our tribulations –



“And not only that, but we also glory in tribulations, knowing that tribulation produces perseverance; 4 and perseverance, character; and character, hope. 5 Now hope does not disappoint, because the love of God has been poured out in our hearts by the Holy Spirit who was given to us.” Romans 5:3-5



2) Kingdom – Peter admonishes believers about the kingdom –



“Therefore, brethren, be even more diligent to make your call and election sure, for if you do these things you will never stumble; 11 for so an entrance will be supplied to you abundantly into the everlasting kingdom of our Lord and Savior Jesus Christ.” 2 Peter 1:10, 11



3) Patience – Patience is a product of the testing of your faith. James explains this in his epistle –



“My brethren, count it all joy when you fall into various trials, knowing that the testing of your faith produces patience.” James 1:2



Though the recipients of these letters are different, all are believers who are partakers of the gospel message which is found in Jesus Christ. John’s words are directed to the seven churches, but they are ultimately intended for all believers in Christ to read and understand the message conveyed from God through him.



Lord, we ask that you allow us to glory in tribulations, have patience as we await the consummation of Your kingdom, and maintain fortitude as our faith is tested. We know that we will learn from them if we endure them. In this, we will become well-rounded and faithful Christians. So, if they are to continue, may we learn through what we face, to Your glory! Amen.

[PrisonerOfHope]

Daily Bible Verse, Revelation 1:10, 22 August 2020


Saturday, 22 August 2020



I was in the Spirit on the Lord’s Day, and I heard behind me a loud voice, as of a trumpet, Revelation 1:10



In the previous verse, John revealed that he was on Patmos “for the word of God and for the testimony of Jesus Christ.” It is there that he now reveals how the contents of the book of Revelation were received. He begins with, “I was in the Spirit.”



There is no article before “Spirit,” and so it is debated whether this means the Holy Spirit or not. Paul writes elsewhere, “be filled with the Spirit” (Ephesians 5:18). No article is used there as well, and yet it is generally accepted that he is referring to the Holy Spirit. John was probably praying, praising the Lord, singing out to Him, or something similar. In this, he was “filled with the Spirit,” and thus “in the Spirit” as any believer would be when intimately contemplating his relationship before the Lord. The same term is used again in verse 4:2 where it clearly is speaking of John being presented with a vision.



John says this state was “on the Lord’s Day.” The Greek word, translated as “Lord’s,” is kuriakos. It is used only here and concerning the Lord’s Supper in 1 Corinthians 11:20. It signifies “pertaining to the Lord.” It would be an abuse of the text to assume that John is speaking of the “day of the Lord” as noted in 2 Thessalonians 2:2. Further, verse 4:2 will show this is not the case.



John will be given visions of the day of the Lord after receiving the seven letters to the seven churches. At this time, he is speaking of a specific day – a day set apart to the Lord – just as the Lord’s Supper is a meal set apart to the Lord. Thus, it is referring to Sunday – the day the Lord was resurrected. It was, and it continues to be, regarded as such.



If this was the Sabbath, John would have noted it as such (see John 5:9, etc.; see John 20:1, etc.). The first day of the week, as noted in the gospels, later became known as “the Lord’s Day” in honor of the most important event in human history – the resurrection of Jesus Christ.



It is while in the Spirit, and while on Sunday – the first day of the week – that John next says, “and I heard behind me a loud voice, as of a trumpet.” The Greek highlights the magnitude of the voice by saying, “and I heard behind me a voice, great, like that of a trumpet.”



It is curious as to why the voice is “behind” John. Tradition holds that he received the apocalypse in a cave. If so, he may have been praying with his face to the wall, as people do. He may also have been lying face down, as people do. One commentator suggests that the symbolism used in Revelation, coming from the Old Testament types and shadows, is being called to memory – thus, the voice is “behind” John.



The great voice like a trumpet speaks of calling a matter to attention. In Isaiah, it says –



“Cry aloud, spare not;

Lift up your voice like a trumpet;

Tell My people their transgression,

And the house of Jacob their sins.” Isaiah 58:1



Isaiah was being instructed to cry out loudly and clearly concerning the people’s errant ways. In some places, a voice is accompanied by the blast of a trumpet, such as at the giving of the Ten Commandments in Exodus 19. A trumpet will be sounded at the rapture of the church as is noted in 1 Thessalonians 4:6.



The idea is that of a clear, unambiguous, and purposeful calling forth of a message. The words to be conveyed will not be muttered or mixed, as if he might misunderstand.



Life application: The same God who spoke the universe into existence, who gave the Law at Sinai, and who sent tongues of fire at Pentecost, also spoke to John to reveal His coming words of instruction for His church, and of woe to those who fail to come to Him through Jesus Christ before the coming tribulation period.



Let us pay heed to what is presented in the book of Revelation, carefully evaluating it so that we will be properly trained in what it says. In this, we will be able to competently explain what we know to others in order to bring them to a sound knowledge as well.



Awesome and splendid are You, O God. When You speak, the mountains tremble and hearts become like stone. Your voice controlled the creation, your word sustains us even now, and what You speak determines the future. And so, let us never fail to accept Your word as the rule and guide of our faith, knowing that You are always with Your people through the events that occur in our lives. Our hearts sings praises to You today, our awesome and glorious God! Amen.

[PrisonerOfHope]

Daily Bible Verse, Revelation 1:11, 23 August 2020


Sunday, 23 August 2020



...saying, “I am the Alpha and the Omega, the First and the Last,” and, “What you see, write in a book and send it to the seven churches which are in Asia: to Ephesus, to Smyrna, to Pergamos, to Thyatira, to Sardis, to Philadelphia, and to Laodicea.” Revelation 1:11



As has been (and will be) seen, there are, at times, variations between source texts. This is true with this verse –



...saying, “I am the Alpha and the Omega, the First and the Last,” and, “What you see, write in a book and send it to the seven churches which are in Asia: to Ephesus, to Smyrna, to Pergamos, to Thyatira, to Sardis, to Philadelphia, and to Laodicea.” (NKJV)



...saying, “Write in a book what you see, and send it to the seven churches: to Ephesus and to Smyrna and to Pergamum and to Thyatira and to Sardis and to Philadelphia and to Laodicea.” (NASB)



One either added in something, or one dropped something out. However, and despite this, the differences will be made up elsewhere. In other words, the terms dropped in the text used for the NASB translation are included at other points in Revelation and confirm Jesus’ deity. These changes may have been accidental, but if someone intentionally added or deleted the verses, it was most probably not to hide this fact. This is because the precept of Jesus being fully God is undeniable based on countless other verses in the New Testament.



This commentary will continue to use the NKJV and its source text for analysis. With that in mind, this verse continues from the previous verse beginning with, “saying, ‘I am the Alpha and the Omega, the First and the Last.’” The word “saying” refers to the voice like a trumpet of the previous verse.



From there, verse 8 already noted Christ as the Alpha and the Omega. To understand that, refer back to that commentary. Verse 8 then said, “the Beginning and the End.” That is now changed to, “the First and the Last.” All three dual descriptors will be used together in Revelation 22:13 –



“I am the Alpha and the Omega, the Beginning and the End, the First and the Last.”



The word translated as “First” is prótos. It signifies “what comes first.” It is that which is principal, most important, etc. The word translated as “Last” is eschatos. It signifies “at the last,” “till the end,” and so on. It is the root of the word eschatology, the study of last things.



With that stated, the trumpeting voice of the Lord continues with, “and, ‘What you see, write in a book.’” In the next verse, John will turn to see a vision of the Lord. The Lord will then speak out words to the church in Chapters 2 & 3, at times using the imagery of the vision, explaining it to the churches.



John is being instructed to write out what he sees in order to confirm that the words which accompany the vision are true, because the vision itself confirms it is true. It is similar to what occurred with the prophets of old. Ezekiel 1 is a good example of this. Isaiah 6 gives a vivid description of the Lord as well. What is seen, then, is as important to the reception of the message as is what is spoken.



This is because what is seen is the fulfillment of the typology given in the Old Testament. Moses was given explicit instructions for the construction of the tabernacle and the implements which accompanied it. Hebrews 8 explains this –



“For every high priest is appointed to offer both gifts and sacrifices. Therefore it is necessary that this One also have something to offer. 4 For if He were on earth, He would not be a priest, since there are priests who offer the gifts according to the law; 5 who serve the copy and shadow of the heavenly things, as Moses was divinely instructed when he was about to make the tabernacle. For He said, ‘See that you make all things according to the pattern shown you on the mountain.’” Hebrews 8:3-5



A study of the tabernacle and its various implements, including the garments of the high priest, reveals Christ in every detail. To gain a fuller understanding of those details, one can go to the Superior Word YT videos or writings, and follow through the book of Exodus. What John sees, then shows us the heavenly things that the author of Hebrews refers to.



The Lord continues by saying, “and send it to the seven churches which are in Asia.” This does not mean these were the only churches in the province of Asia, but that these seven churches have been selected to receive the letter. Thus, it shows that the Lord is choosing them for His own specific purposes, and also in order to reveal certain truths which apply to each of them. They will then become a model for all churches of the church age to be evaluated against. This will reveal the positive and negative aspects of those churches in order to show what is pleasing or displeasing to the Lord.



These are Gentile-led churches in Gentile areas. Like churches today, there may have been Jewish believers at any of them, but that is incidental to the overall Gentile setting that is given. What is written by John is to be conveyed “to Ephesus, to Smyrna, to Pergamos, to Thyatira, to Sardis, to Philadelphia, and to Laodicea.”



Seven in Scripture is the number of “spiritual perfection.” Knowing this, the idea of these seven churches then reflecting the state of all future churches makes sense. But within the words of the Lord to each church are warnings and promises. As these warnings and promises reflect the Lord’s purposes for all churches, it is good to understand the meaning of “seven” from the Old Testament.



It is the Hebrew word is sheva. It is derived from the verb shava – “to swear,” or “an oath.” A play on words is seen in the use of both “seven” and “oath” in these words from Genesis 21 –



“And he said, ‘You will take these seven ewe lambs from my hand, that they may be my witness that I have dug this well.’ 31 Therefore he called that place Beersheba, because the two of them swore an oath there.” Genesis 21:30, 31



With this in mind, the words of the Lord to the seven churches should be taken and applied carefully by the reader. What He says is binding, as is testified to by who He is. The description of Him, the words which issue from Him, and the presentation being given to seven churches, all are given to help us realize what is presented is a binding word.



Of these seven churches, only Ephesus and Laodicea are seen outside of Revelation. Ephesus – as a church or as a city – is noted in Acts, 1 Corinthians, Ephesians (it is the city to whom Paul’s letter to the Ephesians is written), 1 Timothy, and 2 Timothy. Laodicea is mentioned four times in the book of Colossians. The city of Thyatira is mentioned in Acts 16:14, but only in relation to it being the town of Lydia, a lady mentioned in that verse. Of these seven churches, the Pulpit Commentary notes –



“The order is not haphazard. It is precisely that which would be natural to a person writing in Patmos or travelling from Ephesus. Ephesus comes first as metropolis; then the city on the coast, Smyrna; then the inland cities in order, working round towards Ephesus again. In short, it is just the order in which St. John would visit the Churches in making an apostolic circuit as metropolitan.”



Life application: Jesus, as properly presented in the Bible, is God. To deny Jesus’ deity is explained by John in his epistles as the spirit of the antichrist. Misdirected faith is wasted faith. It will result in eternal condemnation. So, it is of paramount importance to get right who Jesus is.



Once it is understood that Jesus Christ is God, the words of Revelation can be properly evaluated. The description of Jesus, and the letters which follow, will express the heart of the Lord for His church, meaning the people in it. Let us take them to heart.



Glorious Almighty God! The doctrine of the Trinity is difficult for us to understand, but it is certainly what the Bible teaches. And so, may we accept it and hold fast to it so that our faith will be properly directed and firmly grounded in the truth. We ask this so that You will be glorified through our belief in Jesus, the Lord of Creation and the Lord of the Church. Amen.

[PrisonerOfHope]

Daily Bible Verse, Revelation 1:12, 24 August 2020



Monday, 24 August 2020



Then I turned to see the voice that spoke with me. And having turned I saw seven golden lampstands, Revelation 1:12



The previous verses said that John heard a voice behind him like a trumpet. The voice gave John instructions to carry out. In having heard this, it now says, “Then I turned to see the voice that spoke with me.” It is an interesting phrase.



Here, the “voice” is given for the source of the voice. As the voice was like a trumpet, he wanted to discern what would produce such a voice, as if the two were one thing. This follows in concept from the words of Paul in 1 Corinthians 14:7, 8 –



“Even things without life, whether flute or harp, when they make a sound, unless they make a distinction in the sounds, how will it be known what is piped or played? 8 For if the trumpet makes an uncertain sound, who will prepare for battle?”



A trumpet produces its own voice, but it can be intelligible or unintelligible. A voice like a trumpet that speaks out intelligible words isn’t a trumpet at all. John wanted to see the voice that spoke with him, and thus he wanted to see what produced the voice. And more, John says the voice spoke “with” him, not “to” him. There is the sense of conversation rather than merely focused direction. And this, even before John has beheld the speaker. This is probably because of what he said in verse 10 – “I was in the Spirit.” John was conversing with the Lord. The Lord has responded. Because of this, John says, “And having turned I saw seven golden lampstands.”



In his turning, John’s mental focus, that of being in the Spirit, is redirected to another plane of perception. His eyes now behold what his ears heard. And the first thing that catches his attention is the seven golden lampstands. The golden lampstand, or menorah, is first seen in Exodus 25. In the construction of the tabernacle, Moses was given precise instructions concerning each article to be made, including where it was to be placed after it was made.



The order received for the furniture within the tabernacle was the Ark of the Covenant, then the Table for the Showbread, and then the Golden Lampstand (meaning the Menorah). This implement was kept in the south side of the Holy Place, across from the Table of Showbread.



To understand its amazing typology, one should take the time to watch or read the Superior Word sermon entitled “Exodus 25.31-40 (The Menorah).” The lampstand is referred to again in Zechariah 4:2. However, in the temple built by Solomon, ten separate lampstands were made (see 1 Kings 7:49).



For this verse, John says, “seven golden lampstands.” It is debated if it is one lampstand with seven branches or seven separate lampstands. If only one, then John is seeing Christ standing in front and the seven branches spread out behind him. Or, it could be that there are actually seven separate lampstands just as there were ten separate ones in Solomon’s temple. The text allows for either possibility.



The lampstand will be explained in 1:20. In verse 2:1, it says that the Lord “walks in the midst of the seven golden lampstands.” In verse 2:5, it says the Lord may remove a church’s lampstand. Therefore, it is more likely that these are separate lampstands.



Either way, the symbolism of the lampstands will be consistent with that given in Exodus. It is an amazing study.



Life application: The King James Version and other archaic translations describe these lampstands as “candlesticks.” We thus lose the symbolism of what is being related. It is always helpful to read multiple translations of the Bible, weeding out error, archaic terminology, and erroneous descriptions in the process.



This is important in order to understand the true intent behind any given passage or verse. Let us be students who stand approved because of our pursuit of the truth as conveyed in God’s precious word.



Lord, You alone have authority over the churches of the world. Any church that rejects You, as You have revealed Yourself in Your word, does so at its own peril. We know that You are watching the conduct of each church, and indeed each person in Your church, monitoring us according to Your wisdom and Your standard of holiness. May we as groups who gather, and as individuals as well, be obedient and faithful to You. Amen.

[PrisonerOfHope]

Daily Bible Verse, Revelation 1:4, 16 August 2020


Tuesday, 25 August 2020



...and in the midst of the seven lampstands One like the Son of Man, clothed with a garment down to the feet and girded about the chest with a golden band. Revelation 1:13



John’s vision, which began in the previous verse, spoke of seven golden lampstands. Now, continuing with that thought, it says, “and in the midst of the seven lampstands.” Although getting ahead of the presentation, it is right to explain the meaning of these lampstands. Verse 20 will say, “the seven lampstands which you saw are the seven churches.”



With this understanding, John then sees a vision of one “in the midst of the seven” churches. The word translated as “midst” signifies “in the middle.” Therefore, this is probably referring to seven lampstands, rather than one lampstand with seven branches. However, John could be beholding someone standing in front of a seven-branched lampstand. That would appear less likely though.



Either way, there in the midst of them is “One like the Son of Man.” This terminology permeates Scripture, and it can be speaking of the Lord, or of a given person. For example, Ezekiel is called “son of man” numerous times in his book. It is a way of specifically identifying the humanity of a person.



Further, there is no article before “Son of Man” in the Greek of this verse. Therefore, it should say, “a Son of Man.” However, this does not mean that it is not the Lord. Rather, it is focusing on His humanity. This term, Son of Man, is used of the Lord in both testaments. For example, it is speaking of Him in Daniel 7:13, where the definite article is also lacking in the original (even those placed in the translation) –



“I was watching in the night visions,

And behold, One like the Son of Man,

Coming with the clouds of heaven!

He came to the Ancient of Days,

And they brought Him near before Him.” Daniel 7:13



The term will also be used in Revelation 14:14 –



“Then I looked, and behold, a white cloud, and on the cloud sat One like the Son of Man, having on His head a golden crown, and in His hand a sharp sickle.” Revelation 14:14



The term “Son of Man” is used again and again by Jesus when refereeing to Himself in the book of Luke. There, to stress His humanity, He uses the article – “the Son of Man.” However, in John 5, He says this while leaving off the article –



“For as the Father has life in Himself, so He has granted the Son to have life in Himself, 27 and has given Him authority to execute judgment also, because He is the Son of Man.” John 5:26, 27



John’s vision now is clearly referring to Christ Jesus – the God/Man. However, the focus is first on His humanity. Of Him, it says he is “clothed with a garment down to the feet.” The word “feet” is singular – “down to the foot.” Thus, it gives the sense of being fully covered. One might paraphrase this as “from shoulder to foot” to get the sense of the words.



This is a clear reference to the tunic worn by the high priest of Israel. The same word used in the Greek translation of the Old Testament concerning the length is seen in Exodus 28:31. This is the only time this word, podérés, is used in the New Testament.



Such a full covering pictures absolute purity and sinlessness. When one is naked, partially or completely, it signifies being exposed. Such exposure represents being in a state of sin. The typology goes back to the garden of Eden where Adam and Eve realized they were naked and tried to cover themselves. Being fully covered, this Son of Man has no exposure, and thus is sinless.



The study concerning the garments and implements of the high priest of Israel shows that every single detail of them points to the person and work of Jesus Christ. Those were types and shadows of the true High Priest of the New Covenant. Unfortunately, the heretical sect known as hyperdispensationalists claims that the symbolism is Jewish and has nothing to do with the church.



This shows a complete misunderstanding of Old Testament typology. The things of the Old anticipate Christ in the New. The garments of Christ, our High Priest, are not relying on those types and shadows. Rather, they are the fulfillment of them. Christ performs His priestly functions (mediating between God and man) based on His status as the Mediator.



To say that Christ is not the High Priest of the Gentiles, as well as the Jews, is to say that Paul’s reference to Christ as our Mediator (see 1 Timothy 2:5) has no meaning. It robs the significance of Christ’s work, it denies that the New Covenant it a single covenant for all people, and it heretically separates the one gospel of Jesus Christ into two.



To understand the symbolism of this garment, prefigured by that of Israel’s high priest, one can refer to the video or written sermons on those passages provided by the Superior Word.



Next, the description continues with, “and girded about the chest with a golden band.” This is reflective of the description found in Daniel 10 –



“I lifted my eyes and looked, and behold, a certain man clothed in linen, whose waist was girded with gold of Uphaz! 6 His body was like beryl, his face like the appearance of lightning, his eyes like torches of fire, his arms and feet like burnished bronze in color, and the sound of his words like the voice of a multitude.” Daniel 10:5, 6



Noting this, it continues to show the inaccuracy of the doctrine of hyperdispensationalists. The same symbolism of Christ, even from the Old Testament, shows that what was given to Israel’s high priest under the Mosaic Covenant was only anticipatory of the greater things found in Christ.



This zónén chrysan, or golden band, reveals both the priestly and kingly offices of the One being presented. The zóné, or “band,” simply signifies a belt, sash, girdle, etc. At times, it describes a money belt. In this case, because it is about His mastos, or literally “breasts,” it signifies a band, or sash.



The sash of the high priest of Israel is described in Exodus 28 – all of its details anticipate Christ Jesus. In Isaiah 11:5 and 22:21, a sash is used to describe the coming Messiah, either directly or in typology. In particular, Isaiah 22:21 anticipates a ruler, not a priest. The same is true with Job 12:18 –



“He loosens the bonds of kings,

And binds their waist with a belt.”



Paul uses the idea of such a girdle in Ephesians 6:14 to indicate binding oneself with truth. Of this Son of Man, His band is gold. It signifies purity and holiness, royalty, and divinity. Thus, even though He is a Son of Man, He is also divine. He is pure and without spot, He is set apart, and He stands in kingly status.



Life application: The garments described in this verse show a uniting of the offices of both High Priest and King into one. This was anticipated in the book of Zechariah –



“Behold, the Man whose name is the BRANCH!

From His place He shall branch out,

And He shall build the temple of the LORD;

13 Yes, He shall build the temple of the LORD.

He shall bear the glory,

And shall sit and rule on His throne;

So He shall be a priest on His throne,

And the counsel of peace shall be between them both.” Zechariah 6:12, 13



Christ Jesus is the fulfillment of that prophecy. In the New Covenant, He replaces the Aaronic line of Israel’s priests, and He fulfills the promise of eternal kingship made to King David. Again, to argue against the intolerably poor doctrine of hyperdispensationalsm, as has already been done above concerning Christ’s priestly office, the same is true with His kingly office.



Paul uses the term “kingdom,” again and again, when writing to the Gentile believers. One simple example of this is speaking of the time of the rapture of the church –



“Now this I say, brethren, that flesh and blood cannot inherit the kingdom of God; nor does corruption inherit incorruption.” 1 Corinthians 15:50



It would be rather silly to set up a kingdom that had no king. Christ is the fulfillment of the types and shadows of the Old Testament, having become both High Priest and King of a New Covenant – one which is set up for those who accept His one (and only one) gospel. Do not be led astray by the heretical teachings of hyperdispensationalism. Jesus is the Lord and Savior of both Jew and Gentile.



The book of Matthew displays Jesus as the King, and John shows Jesus as the High Priest; both of these are more fully explained in the book of Hebrews. Jesus, who is our Great King and High Priest, is the One who is always in the midst of the church, watching over us and directing us according to His purposes. Those churches who glorify Him will receive their reward; those who fail to do so will be removed from His presence.



He is our God and worthy of our devotion, adoration, and praise.



The Church serves the One true, eternal, and awesome God through the Lord Jesus! It is You, O Christ, who reveals the Father, and it is You through whom the Holy Spirit is given. You are the focus of our faith. You are our glorious and reigning King and our faithful and merciful High Priest who mediates on our behalf. You are most glorious and worthy of all praise! Amen.

[PrisonerOfHope]

Daily Bible Verse, Revelation 1:14, 26 August 2020



Wednesday, 26 August 2020



His head and hair were white like wool, as white as snow, and His eyes like a flame of fire; Revelation 1:14



Here, John continues with the description of the Lord whom he beheld in His vision, beginning with, “His head and hair were white like wool, as white as snow.” Here we have a comparison to that found in the Old Testament. In Psalm 51, David’s sin was uncovered, and he mourned over what he had done wrong. In his words, he said –



“Purge me with hyssop, and I shall be clean;

Wash me, and I shall be whiter than snow.” Psalm 51:7



Thus, we have a direct comparison of “whiter than snow” by David to being pure and undefiled; sinless. Isaiah provides a second comparison of what is seen here in Revelation saying –



“‘Come now, and let us reason together,’

Says the LORD,

“Though your sins are like scarlet,

They shall be as white as snow;

Though they are red like crimson,

They shall be as wool.” Isaiah 1:18



Not only does Isaiah equate “white as snow” with sinless purity, but he then adds in a like-comparison, saying, “as wool.” Scripture has interpreted Scripture. Understanding this, Daniel 7 unites both and uses them to describe not the Son of Man introduced in the previous verse (Daniel 7:13 14), but the Ancient of Days of Daniel 7:9, 10 –



“I watched till thrones were put in place,

And the Ancient of Days was seated;

His garment was white as snow,

And the hair of His head was like pure wool.

His throne was a fiery flame,

Its wheels a burning fire;

10 A fiery stream issued

And came forth from before Him.

A thousand thousands ministered to Him;

Ten thousand times ten thousand stood before Him.

The court was seated,

And the books were opened.”



What this is telling us is that the Son of Man IS the Ancient of Days. This should be obvious because God cannot be seen. He has no parts. This is the first hint that every revelation of God seen in a physical aspect in the book of Revelation is that of Jesus Christ, revealing the unseen God to us.



That God cannot be seen is supported elsewhere in Scripture, such as 1 Timothy 1:17, 1 Timothy 6:16, and 1 John 4:12. To understand this from a logical perspective, one simply needs to understand that time, space, and matter were all created by God. None can exist apart from the other two. As this is so, God is before His creation and He is outside of His creation. He is not bound by time, by space, or by matter. He is thus pure actuality with no potential to change. Therefore, Jesus Christ – the incarnate Word of God – reveals the unseen God to us. As this is so, any theophany of God is Jesus revealing the unseen God to us. This should be remembered as we proceed through the book of Revelation. The book is the “Revelation” or unveiling of Jesus Christ.



With this understood, there is one other attribute of the white hair that could be logically applied. In Leviticus 19, it says –



“You shall rise before the gray headed and honor the presence of an old man, and fear your God: I am the LORD.” Leviticus 19:32



Also, Proverbs 16 says –



“The silver-haired head is a crown of glory,

If it is found in the way of righteousness.” Proverbs 16:31



The intent of these, and other, verses is to show that the gray hair of a person conveys age, wisdom, honor, respect, and righteousness. Therefore, this second connotation certainly applies. Jesus Christ is the Ancient of Days, He is the epitome of Wisdom, He is deserving of the greatest honor and respect, and He is the embodiment of righteousness.



John next says of Him, “and His eyes like a flame of fire.” It is a description seen in Daniel 10:6 –



“His body was like beryl, his face like the appearance of lightning, his eyes like torches of fire, his arms and feet like burnished bronze in color, and the sound of his words like the voice of a multitude.”



The idea of fire in the Bible is that of judgment, purification, refinement, and so on. The Lord spoke from the midst of the fire when the Ten Commandments were given. It spoke of judgment. Any infraction of the law would be met with it. In Numbers 31:23, fire was to be used for the purification of defiled items.



And Paul, writing to the Corinthians, says the following –



“Now if anyone builds on this foundation with gold, silver, precious stones, wood, hay, straw, 13 each one’s work will become clear; for the Day will declare it, because it will be revealed by fire; and the fire will test each one’s work, of what sort it is. 14 If anyone’s work which he has built on it endures, he will receive a reward. 15 If anyone’s work is burned, he will suffer loss; but he himself will be saved, yet so as through fire.” 1 Corinthians 3:12-15



&



“Therefore we make it our aim, whether present or absent, to be well pleasing to Him. 10 For we must all appear before the judgment seat of Christ, that each one may receive the things done in the body, according to what he has done, whether good or bad. 11 Knowing, therefore, the terror of the Lord, we persuade men; but we are well known to God, and I also trust are well known in your consciences.” 2 Corinthians 5:9-11



Believers will come before Christ at the Judgment Seat of Christ, and that which is of no value shall be burned away. The eyes of the Lord will pierce through the days of our lives and the actions of our conduct, and they will purify us for our eternal state. On the other hand, Revelation later says –



“Now I saw heaven opened, and behold, a white horse. And He who sat on him was called Faithful and True, and in righteousness He judges and makes war. 12 His eyes were like a flame of fire, and on His head were many crowns. He had a name written that no one knew except Himself.” Revelation 19:11, 12



Those who are not found in Christ will be judged with those same burning eyes, and they will be purified through destruction. See Revelation 20:9-15 for a description of their fate. None of this should be a surprise, however. Jude 1:7 says that what happened to Sodom and Gomorrah was given as an example to all of those “suffering the vengeance of eternal fire.”



Life application: As has been the case and will continue to be the case, the argument against Jesus’ deity crumbles into emptiness before the words of John as he relates what he sees in the glorious person of Jesus Christ.



Understanding this, the world must view Him from every aspect. He is the Provider of peace, but He is also the Judge of the wicked. He is gracious and merciful, and yet He is holy, pure, undefiled, and righteous. Those who fail to come to Him for salvation are set for an eternal swim in the Lake of Fire. Be ready for the day you stand before God. Call on Jesus Christ and receive His pardon for your sins now. Believe the gospel – Christ died for your sins, O sinner. Let Him wash away your misdeeds and purify you for eternal life in glory.



Lord God, we know that it is by Your righteousness that we are purified, and through Christ our sin is removed. We also know that it is Your penetrating gaze that looks upon our hearts and that knows every deed we do, both good and bad. Because of this, we cannot hide our sin. Instead, we confess it to You openly, asking that You cleanse us, purify us, and restore us to You through the precious blood of Jesus Christ our Lord. Amen.

[PrisonerOfHope]

Daily Bible Verse, Revelation 1:15, 27 August 2020


Thursday, 27 August 2020



His feet were like fine brass, as if refined in a furnace, and His voice as the sound of many waters; Revelation 1:15



John continues with his description of the Lord in all of His glorious splendor. Here he notes that “His feet were like fine brass.” He uses a word found only here and in verse 2:18, chalkolibanon. It is derived from chalkos, meaning “copper” or “bronze,” and libanos, signifying “frankincense.” That is then derived from the Hebrew word leboonah, also meaning “frankincense,” but signifying “white” based on its root, the verb laben, or “to make white.” That, in turn, comes from the word lebanah, or “brick.” The reason for this is that bricks whiten as they are dried or fired in a kiln.



This may seem like an unnecessary rabbit trail into the etymology of an obscure word, but it is not. In understanding the typology from the Old Testament, what is stated about Christ’s feet here will make complete sense when the second and last use of chalkolibanon is given in Chapter 2. A hint of the reason for this is that bricks in the Old Testament signify works, particularly man’s works which are insufficient before God. For example, when the people built the Tower of Babel, they made bricks in order to erect a tower to heaven.



In this, there was a picture of human effort in order to reach God – works based salvation. God rejected that. Therefore, this special word – found only these two times, both of which point to the color of Christ’s feet – are referring to judgment on works. The reason for this is that brass (bronze/copper) in the Bible has its own signification.



In the Bible, it mainly symbolizes judgment, but also endurance. This judgment can be positive or negative. If positive, it results in purification and justification. If negative, it results in punishment or even death.



However, there is the truth that in order for there to be positive judgment for a sinful person, then there must be the death of an innocent in his place. Therefore, the positive judgment still carries with it a negative aspect.



This description of Christ’s feet in Revelation reflects the same picture that is carried forward from instances in the Old Testament. In Daniel 10:6, it says –



“His body was like beryl, his face like the appearance of lightning, his eyes like torches of fire, his arms and feet like burnished bronze in color, and the sound of his words like the voice of a multitude.”



Another time in the Ezra 8:27, two bronze vessels being carried to Jerusalem with the returning exiles are considered as “precious as gold” –



“...twenty gold basins worth a thousand drachmas, and two vessels of fine polished bronze, precious as gold.”



Taking this into consideration, Thayer’s Lexicon says it seems “to have been in the writer’s thought” to “compel us to understand some metal like gold, if not more precious.” This special brass with its unique and magnificent color represents – most especially – judgment on works, and also endurance.



Further, feet are what are used to propel a person, keeping on the right or wrong path depending on where the person directs them. They are the part of the body that picks up defilement while walking, and thus need to be washed as it is picked up. Christ’s, however, are presented as instruments of judgment. They are further presented as enduring through all trials and having come through without any defilement.



That is seen in the words, “as if refined in a furnace.” The word translated as “refined” signifies “to burn.” Being refined in a furnace explains the color derived from the word “white.” The heat causes things to whiten in a furnace, burning off all impurity and allowing the metal to be formed or shaped accordingly. In Christ’s feet, there is pure judgment, no defilement, and absolute perfection.



John next says of Him, “and His voice as the sound of many waters.” This looks to the same verse from Daniel 10 cited above, which said, “the sound of his words like the voice of a multitude.” However, the direct citation that John is using comes from Ezekiel –



“And behold, the glory of the God of Israel came from the way of the east. His voice was like the sound of many waters; and the earth shone with His glory.” Ezekiel 43:2.



Both descriptions speak of a voice that resonates with a multitude of wavelengths coming forth at the same time. What cannot be denied here is that, in Ezekiel, the voice is attributed to “the God of Israel.” Therefore, a direct connection is made between Christ Jesus here, and Yehovah – the God of Israel – in Ezekiel. One cannot deny the deity of Christ without first dismissing the very words that reveal who He is.



Concerning this voice, it is necessary to understand the etymology of the word yam, or “west” from the Old Testament. For example, in Genesis 12:8, it notes the directions “west” and “east.” The word for “west” is yam, the same as the word for “sea.” The reason for this is that the Mediterranean, or “Great,” Sea is to the west of Canaan. The land itself forms typological pictures. The word yam comes from an unused root meaning “to roar.” Thus, it is “the roaring.”



Understanding this, the concept of man returning to God is from east to west. Man was cast east of the Garden of Eden. In the tabernacle/temple, the Most Holy Place is in the west. It is the place where the Lord God of Israel resided.



The picture is that of man returning to God from His place of exile, heading once again toward Him where He is residing in the west. This description of “many waters,” gives the sense of the roaring of the sea, crashing and terrifying. It is, again, a confirmation that Christ is the Lord, Yehovah, who occupies the Most Holy Place and whose voice issues forth from there.



His voice goes forth in judgment upon the peoples, or it goes forth as a beckoning call to those who will come to Him.



Life application: “How beautiful upon the mountains

Are the feet of him who brings good news,

Who proclaims peace,

Who brings glad tidings of good things,

Who proclaims salvation,

Who says to Zion,

‘Your God reigns!’” Isaiah 52:7.



The feet of Christ carry the message of God’s judgment. For the saved, it is a judgment of salvation leading to rewards and losses. For the unsaved, it is one of condemnation. The message of Christ issues forth on a voice that roars as of many waters. It calls out for wisdom and discernment to be applied by the people of the world. Christ has come! Respond to the call!



There can be no mistaking that John intends for his readers to understand Jesus as the incarnation of “Yehovah” of Israel’s past. He is the Mediator and Advocate for believers between God and man, and He is the image of the invisible God in whom dwells all the fullness of the Godhead bodily. He is Jesus. Let us be prepared for our time of judgment by responding to the call of the Lord. May today be that day for those who are wise and discerning.



It is glorious to contemplate Your majesty as described within the pages of Scripture, O Lord. Surely Your glory is above all of creation. It extends beyond the height of heaven and beyond time itself. How wonderful to think that someday we will stand in Your presence and behold Your glory with our own eyes, ever hailing the splendor of the King of kings! Amen.

[PrisonerOfHope]

Daily Bible Verse, Revelation 1:16, 28 August 2020


Friday, 28 August 2020



He had in His right hand seven stars, out of His mouth went a sharp two-edged sword, and His countenance was like the sun shining in its strength. Revelation 1:16



Again, John continues with his description of Christ, revealing His glory to us. In this verse, he begins with, “He had in His right hand seven stars.” In verse 20, he will explain that these seven stars are the “seven angels of the seven churches.” That will be reviewed then. For now, the “right hand” is used to denote the position of power.



The hand is the place where activity occurs, and tasks are accomplished. Thus, the symbolism is that these seven stars are within His powerful grasp, and that His purposes are being accomplished through them. Nothing is said of the order in which they are presented to John’s eyes, nor how they were displayed. But John clearly saw that there were seven of them, and they were in Christ’s powerful right hand.



Next, he says that “out of His mouth went a sharp two-edged sword.” The order of the words in Greek is precise, saying, “sword, two-mouthed, sharp.” The word translated as “two-edged” is distomos. It signifies “two mouthed.” The idea of the edge of the sword being described as a mouth permeates Scripture.



In this, the sword is considered a devouring instrument, consuming that which it comes in contact with. Being a mouth, it is then likened to a drinker of blood – meaning it has the ability to take life because the “life is in the blood.” Being two-mouthed, it is a consumer of blood at all times. No matter which side is presented, its effect remains the same.



Proceeding from the mouth of Christ, who is the embodiment of truth, it gives the sense that Christ will cut out all that is false and all that is contrary to the truth that is found in Him. The sword is used to describe destruction throughout the Old Testament, and even into the New. Jesus uses the terminology of the sword to describe the fate of the Hebrew people in Luke 22 –



“And they will fall by the edge of the sword, and be led away captive into all nations. And Jerusalem will be trampled by Gentiles until the times of the Gentiles are fulfilled.” Luke 21:24



The presentation of Christ is one that should be terrifying to those who reject Him and His word. To see this sword in action, one can turn ahead to Revelation 19:15-21. In that passage, Christ will dispatch the armies gathered together to make war against Him.



John next says, “and His countenance was like the sun shining in its strength.” The word translated as “countenance,” opsis, is rare, being used only by John. It is found in John 7:24, John 11:44, and here. It signifies sight, meaning the act of sight. It is an external appearance. John says that this sight of Christ is like the sun. But more specifically, like the sun shining “in its strength.” This would indicate midday. The sun at midday, and particularly in an arid region like the Mideast, is what is being referred to here – a dazzling brightness.



The terminology reaches all the way back to Judges 5 –



“Thus let all Your enemies perish, O LORD!

But let those who love Him be like the sun

When it comes out in full strength.” Judges 5:31



The comparison of the sun to the Lord is found elsewhere as well, such as in 2 Samuel 23:4, Psalm 19:5, and Malachi 4:2. If the face of Christ – His appearance – is as the sun, then it means that what it shines upon is fully illuminated. There is nothing that He will not see. All that is dark or hidden will be brought to light. Jesus spoke of this idea in regard to a lamp. If this is so, how much truer is it with the light of the sun shining forth –



“Also He said to them, “Is a lamp brought to be put under a basket or under a bed? Is it not to be set on a lampstand? 22 For there is nothing hidden which will not be revealed, nor has anything been kept secret but that it should come to light.” Mark 4:21, 22



With the awesome presentation of Christ now fully seen by John, he will explain his reaction to it in the coming verse.



Life application: Elsewhere in Scripture, the sword is noted as the power of the Spirit of God and also as the word of God, the Bible. These descriptions point to an instrument which is authoritative, powerful, and able to consume anything that comes against it. It is effective in both directions (two-edged) as it can be used 1) internally in the church for judgment –



“For the time has come for judgment to begin at the house of God.” 1 Peter 4:17



2) It can also be used externally for destruction of the enemies of God –



“Now out of His mouth goes a sharp sword, that with it He should strike the nations.” Revelation 19:15



Concerning the sun, when the Lord appeared to Paul on the road to Damascus, His radiant glory blinded him. Human eyes can’t perceive the fullness of the glory of God, and this is what Jesus is, the unveiled and infinitely glorious revelation of the unseen God. He is the One who created the universe, the One who sustains the universe, and therefore the One who is more glorious than anything in His creation. He is Jesus.



Lord God, how glorious You are. The descriptions of You in Scripture reveal majestic splendor. But how can words fully describe an infinite? And so, we can only imagine You and Your glory in a limited way. Knowing this, how truly glorious You are! You are worthy of infinite praise. May our hearts never be arrogant towards You, but may we humbly walk in the radiant light of Your glory, ever boasting in You alone. Amen.

[PrisonerOfHope]

Daily Bible Verse, Revelation 1:17, 29 August 2020


Saturday, 29 August 2020



And when I saw Him, I fell at His feet as dead. But He laid His right hand on me, saying to me, “Do not be afraid; I am the First and the Last. Revelation 1:17



John, having seen the vision of the Lord, now says what his immediate reaction to what he saw was, stating, “And when I saw Him, I fell at His feet as dead.” The overwhelming nature of what his eyes beheld astonished him to the point of actually fainting. This type of reaction is seen elsewhere. When Isaiah beheld a vision of the Lord, his reaction was –



“Woe is me, for I am undone!

Because I am a man of unclean lips,

And I dwell in the midst of a people of unclean lips;

For my eyes have seen the King,

The LORD of hosts.” Isaiah 6:5



Ezekiel is said to have fallen on his face when beholding a vision of the Lord (Ezekiel 43:3). Daniel’s reaction to such visions was similar on several occasions, such as –



“And I, Daniel, alone saw the vision, for the men who were with me did not see the vision; but a great terror fell upon them, so that they fled to hide themselves. 8 Therefore I was left alone when I saw this great vision, and no strength remained in me; for my vigor was turned to frailty in me, and I retained no strength. 9 Yet I heard the sound of his words; and while I heard the sound of his words I was in a deep sleep on my face, with my face to the ground.” Daniel 10:7-9



Such reactions are given to show that the presence of the Lord is like an overwhelming horror. Not because the Lord isn’t glorious, but because He is glorious. When sinful man comes into the presence of absolute holiness, the realization of his own lowly state is realized. The terrifying nature of what must come upon us in our judgment is suddenly realized. This is why Paul says concerning these things –



“For we must all appear before the judgment seat of Christ, that each one may receive the things done in the body, according to what he has done, whether good or bad. 11 Knowing, therefore, the terror of the Lord, we persuade men; but we are well known to God, and I also trust are well known in your consciences.” 1 Corinthians 5:10, 11



This is speaking of saved believers; the redeemed of the Lord. And yet, Paul speaks of “the terror of the Lord.” Our joining with Christ is to be one of eternal joy, but our judgment will first sift out all that is of no value. When we are purified through this judgment, only then will what remains be set for the eternal state of glory.



Despite John’s reaction, and despite what we must face in our own judgment as believers, John next provides words of comfort, saying, “But He laid His right hand on me.” The right hand is the symbol of authority, power, and rule. And yet, instead of striking John with it, the words note that the Lord tenderly laid it on him. Something similar is also seen in Daniel 8 –



“Now, as he was speaking with me, I was in a deep sleep with my face to the ground; but he touched me, and stood me upright.” Daniel 8:18



In the act of laying His hand on John, the Lord also gave him words of wonderful comfort, saying, “Do not be afraid.” It is, again, similar to what occurred after Daniel swooned in Daniel 10 –



“Suddenly, a hand touched me, which made me tremble on my knees and on the palms of my hands. 11 And he said to me, ‘O Daniel, man greatly beloved, understand the words that I speak to you, and stand upright, for I have now been sent to you.’ While he was speaking this word to me, I stood trembling.’” Daniel 10:10, 11



Like Daniel, John was overwhelmed by what he saw, knowing that his just due for being in the presence of pure holiness was to be destroyed. But because of the mercies of the Lord to His redeemed people, he had already been set apart for pardon of sin and purification through Christ. Despite his fallen state, he would be glorified. As Paul says elsewhere –



“There is therefore now no condemnation to those who are in Christ Jesus, who do not walk according to the flesh, but according to the Spirit.” Romans 8:1



Judgment for purification lies ahead, but judgment for salvation has already been obtained. As a note of surety concerning this, the Lord then said to John, “I am the First and the Last.” This same proclamation is spoken by the Lord (Yehovah) three times in the book of Isaiah. It is found in Isaiah 41:4, 44:6, and 48:12. In fact, in Isaiah 44:6, He says –



“Thus says the LORD, the King of Israel,

And his Redeemer, the LORD of hosts:

‘I am the First and I am the Last;

Besides Me there is no God.” Isaiah 44:6



How can this be when this same description is spoken concerning Jesus three times in Revelation (here, Revelation 2:8, & Revelation 22:13)? That this is without a doubt referring to Jesus is because here and in 2:8 it adds on a note that He was dead, but is alive. And in Revelation 22 it specifically says in the same context, “I, Jesus.” The answer must be that Jesus is the incarnate Lord. He is the One and only God, and the second member of the Godhead. To say otherwise is to say the Bible is contradictory.



Christ is before all things and He is the end purpose of all things. As He is God, His existence is the source for everything else. As He is the only God, no other God exists or will exist after Him. As such, He is the judge and end of all matters. What He determines, no one can thwart or call into question.



The Lord’s words to John, “Do not be afraid,” are based on His proclamation that He is “the First and the Last.” However, understanding why that should lead him to not be afraid continues to be explained in the next verse. Stay tuned. Good news is one verse away.



Life application: John was completely overwhelmed by the vision he saw of Christ and it mentally overwhelmed him. This appearance was similar to one John had witnessed many years earlier as a young man. When Jesus took Peter, James, and him up on a mountain alone, they saw Him transfigured – a slight foretaste into the glory to come. However, this appearance in Revelation 1 reflects the full glory of the Risen Christ in all His splendor. John was completely overwhelmed by what he saw.



Both Daniel and John were considered “beloved” of the Lord, both were given the blessing of seeing the Lord of creation, and both were told to not be afraid. The power of God in Jesus Christ is ultimately one of comfort for the believer. As this is so, we should live for Him now, knowing that we will be judged for rewards and loss, but when that is done, we will be in His presence forever and ever, contemplating the glory of our Creator.



He is before all things and He holds all things together by the power of His word. He is the Lord of the universe and the Lord of His people. He is Jesus.



Lord, because of You, and because of what You have done for us, we can live without fear. Trials cannot overcome us, pains are a temporary inconvenience, and death cannot hold us. We know that we are safe in the power of Your right hand and that nothing in all of creation can separate us from You. All of our hope, all of our trust, and all of our confidence is in You alone. You are great and greatly to be praised. Amen.

[PrisonerOfHope]

Daily Bible Verse, Revelation 1:18, 30 August 2020

Sunday, 30 August 2020



I am He who lives, and was dead, and behold, I am alive forevermore. Amen. And I have the keys of Hades and of Death. Revelation 1:18



In the previous verse, Jesus spoke forth, “Do not be afraid; I am the First and the Last.” John had fallen “at his feet as dead.” He was so overwhelmed that he couldn’t believe he could continue living. That thought probably brought a moment of fear to his mind. Jesus understanding this said, “Do not be afraid.” What He will now say follows on with the words, “the First and the Last.” He begins with, “I am He who lives.”



The Greek literally reads, “and the Living One.” In other words, it is not a separate sentence, but is connected to the previous verse –



“Do not be afraid. I am the First and the Last, and the Living One.” (BLB)



John fell as if dead. Would that be the end of Him? What if it really was. But Christ proclaims that He is the Living One. John saw Him crucified. He saw Him after the resurrection. And He saw Him ascend to heaven. Now, He sees Him in all of His radiant glory. I AM THE LIVING ONE!



Having said that, He then says, “and was dead.” The Greek rather reads, “and became dead.” He is the Living One, but He became dead. Many verses come to mind, but two will give the sense of what is being conveyed –



“In Him was life, and the life was the light of men.” John 1:4



“And being found in appearance as a man, He humbled Himself and became obedient to the point of death, even the death of the cross.” Philippians 1:8



Despite being the Living One, Christ was willing to give that up through His incarnation and crucifixion. He “became obedient to the point of death.” This was a substitutionary death for those who were already dead, spiritually cut off from God, and who were destined to die physically as well. But, despite becoming dead, the magnificent words of Christ continue, saying, “and behold, I am alive forevermore.”



The Greek states it in a superlative way, “to the ages of the ages.” He is alive and that shall never end. For all eternity, the life He possesses He shall continue to possess. He is THE LIVING ONE. With that stated, He proclaims “Amen.” So bet it. It is and it shall never be otherwise. Of this, Charles Ellicott states, “There are two wonders here: the living One becomes dead, and the dead One is alive forevermore.”



Because of this, something was gained. As Jesus says, “And I have the keys of Hades and of Death.” Some manuscripts have them reversed – “of Death and Hades.” The words here hearken back to Isaiah 22 when speaking of Eliakim the son of Hilkiah –



“The key of the house of David

I will lay on his shoulder;

So he shall open, and no one shall shut;

And he shall shut, and no one shall open.” Isaiah 22:22



To have the keys to something means that one has full and unfettered access. Death and Hades were as if prisons. Men would die and they would remain dead, the pit or Sheol in Hebrew, would swallow up the souls of man, and there was no hope to be released from its grip. But Christ, through His work, opened both, using the keys that He had merited through His sinless perfection. Death could not hold Him, but more – because His death was a substitutionary death (dying for others and not for His own sin) – death can no longer hold those who are saved by Him.



He went into the grave, taking the sin of His people with Him. When He came out, that sin remained in the grave. Because the wages of sin is death, and because the sin of His people is carried away, His people are granted life – the same eternal life that He possesses. His redeemed can never die again. It is a note of the absolute assurance of the doctrine of eternal salvation.



Life application: 1) “He who lives” is certainly a reference to the “Living God” of the Old Testament. It is a term used no less than 12 times when speaking about the God of Israel – “Your servant has killed both lion and bear; and this uncircumcised Philistine will be like one of them, seeing he has defied the armies of the living God.” 1 Samuel 17:36. The Living God is the eternally existent God who breathed the breath of life into man.



2) “And was dead” identifies Jesus with the most feared and final of human experiences. Death is the result of and payment for sin; it is what humans receive – all humans. It is a final tragic end that results in separation from the Creator who is perfect and sinless.



3) “And behold, I am alive forevermore” is the greatest note of victory ever penned. Peter explained how it happened when speaking in Acts 2:24 – “whom God raised up, having loosed the pains of death, because it was not possible that He should be held by it.” Because death is the result of sin, and because Jesus never sinned, it was “not possible” for death to hold Him; prevailing over death was the only possible option for the sinless Son of God.



4) “Amen” means “truth” and, when spoken by Jesus, who is the embodiment of truth, there is not only a calm certainty in the statement, but the confident backing from the Creator that it can be trusted.



5) “And I have the keys of Hades and Death.” Hades is the repository for disembodied spirits, like a holding chamber of the dead. Toward the end of Revelation, a Great White Throne judgment is described in exacting detail. Once the dead of the ages have been judged there, both Hades and Death will be cast into the Lake of Fire.



After this, there will be no more death, sorrow, crying, or pain for those who are granted eternal life through Jesus Christ. This verse clearly teaches that the eternal destiny of all humanity is completely under the jurisdiction of Jesus Christ – only He prevailed over death. There is no other way to avoid hell than through Him. He holds the key to death, He is the judge of man, and He is the eternal hope and joy of the believer. He is Jesus.



The victory is won through the work of Jesus. Now death and hell have no power over the sons of Adam. Instead, Jesus holds the keys to them. We know that by faith in His work we are saved from both. Glory to God in the highest – Jesus was victorious! Amen.

[PrisonerOfHope]

Daily Bible Verse, Revelation 1:19, 31 August 2020


Monday, 31 August 2020



Write the things which you have seen, and the things which are, and the things which will take place after this. Revelation 1:19



Some manuscripts include the word “therefore,” saying, “Write, therefore, what you have seen.” Thus, the thought is based on what was just given concerning John’s vision of Christ, the descriptions of Him in that vision, and His proclamations concerning Himself. However, even without the word “therefore,” this verse flows naturally in thought. John has had a vision and he has heard the words. Now, he is given explicit instruction concerning why Christ has manifested Himself. It is so that John will document everything that he hears and sees.



In this, Jesus tells him to write out three specific things based on a sequence of time. The book of Revelation, like other biblical books, can be divided in a various number of ways. It can be divided into chapter/verse divisions, topically, chronologically, or even as based on the Hebrew aleph-bet (see the Introduction commentary), etc.



One way of dividing the book, and indeed the principal way to do so because it is directed by the Lord, is given in this verse –



1) The things which you have seen.

2) The things which are.

3) The things which will take place after this.



This may seem cryptic, especially when it was written almost 2000 years ago, but it is a logical and carefully worded exhortation directly from Christ Jesus and so is to be thoughtfully evaluated. Such an evaluation needs to be carefully considered, especially because the words translated as “after this,” which are meta tauta in Greek (literally “after these”), are repeated nine times in the book.



The context of this revelation, and how it pertains to God’s redemptive workings in human history, needs to be considered. Jesus is speaking to John. It is this moment that is the focal point of the command for John to write. Therefore –



1) “The things which you have seen” is speaking of everything from verse 1:1 to 1:18. Jesus is directing John to write down the things that he has seen up until the moment that He now speaks. It is that which opened the book to us.



2) “The things which are” is a definite amount of time based on some event in God’s redemptive history. For John, the context is the Church Age, also known as the Dispensation of Grace. Jesus was speaking to John who was a part of that dispensation, just as all members of the church are.



There is no reason to assume anything else is being considered. All of the writings, from the resurrection of Christ at the end of the gospels, through Acts, and through the epistles, is directed to the church age. Some of the writings anticipated the end of the church age (such as the rapture verses of 1 Corinthians 15 and 1 Thessalonians 4), and some anticipate what happens after that (the Judgment Seat of Christ, the glory that lies ahead, and so on), but these writings were given in the context of the church age. But, as we know, there is a point when the church age will end.



At that time, God will unfold a new part of the redemptive narrative. It is 3) “the things which will take place after this.” As we can determine the church age from the book’s own content, then we can determine what will come after it.



The time of the church age is the focus of Jesus’ words from Revelation 1:1 until Revelation 4:1. It is mentioned directly or indirectly numerous times during these verses. That verse, Revelation 4:1, begins with the same words, meta tauta, or “after these.”



From that point on, starting with Revelation 4:2, a sudden change takes place in the narrative and the church is never mentioned again until Revelation 19:14. At that time, the church returns with Christ at the end of the Tribulation Period. Therefore, “the things which will take place after this” begins at Revelation 4:2 and continues on from there.



To state that this is otherwise is to do damage to the obvious context of what Christ Jesus says in this verse now.



Life application: Replacement theology says that the church has replaced Israel. Thus, it dismisses what is obvious concerning the timeline presented in this verse by Christ. With this view, what is presented later in Revelation has no sound footing, and it dismisses the covenant promises of the Lord to the people known as Israel.



The heretical doctrine of Hyperdispensationalism says that the letters to the seven churches are not written to those in the church age, but to Jews after the rapture. Again, that abuses the obvious intent of John’s words now.



These and other such views are based on presuppositions, mostly concerning the Jewish people, that are found to be entirely incorrect when evaluated properly. Understanding the nature of God and the nature of His covenant promises will help students of the Bible not fall into such error. In understanding His faithfulness to Israel – despite their unfaithfulness – we can then be reassured of His faithfulness to us when we likewise fail Him.



Let us trust the promises of God, even when we fall short of the commitment we have made. He will not. The time of the church age will be over soon enough, and He will bring His people to the glory He has promised them, despite themselves! And, from looking around us in the world, that glorious day may be soon!



Lord God, praise You for Your kind hand upon Your people. We call to You through Christ for salvation, and You grant it. We fail You, but You remain faithful. We are anxious until we pick up Your word and find that we are secure. And then, we rest again in Your faithfulness. Thank You for Your word which comforts us and reminds us that You have saved us, and continue to save us, despite ourselves. Thank You for Jesus our Lord. Amen.

[PrisonerOfHope]

Daily Bible Verse, Revelation 1:20, 1 September 2020


Tuesday, 1 September 2020



The mystery of the seven stars which you saw in My right hand, and the seven golden lampstands: The seven stars are the angels of the seven churches, and the seven lampstands which you saw are the seven churches. Revelation 1:20



John is in the process of writing “the things which are” from the previous verse. That is now explained by the Lord, saying, “The mystery of the seven stars which you saw in my right hand, and the seven golden lampstands.” In the Greek, there is a difference in these words than of those in verse 1:16. There it said, “in His right hand.” Here, it says, “upon My right hand.” Thus, it appears as if His hand is open, and resting upon it are these seven stars.



The word “mystery” does not signify something unknowable. Rather, it signifies something that cannot be known until it is revealed. For example, the gospel, the rapture, the uniting of the church with Christ, and so on, were called mysteries by Paul. None of those things could be known apart from them being revealed by God.



So it is true with this. Jesus has these objects which typologically represent something else. In the Old Testament, there was a menorah, a table of showbread, an altar of incense, the veil, the Ark of the Covenant, and so on. All of those things were merely types and shadows of other things found in Christ. For example, the veil is said explicitly in Hebrews 10:20 to be the flesh of Christ. The meaning of the implements is unknown, and it cannot be known without God revealing it. But now, Christ is going to do so.



In this, He says, “The seven stars are the angels of the seven churches.” The translation is not correct. In the Greek, there is no article before “churches.” It says, “The seven stars are the angels of seven churches.” The general nature of the words provides us with insight into the fact that what will be said to them is a generalization of any church at any given time which will then fall into one of the seven categories set forth by the Lord. There were many more churches than just these seven at John’s time, but the Lord selected these for His specific reasons.



Next, the word “angels,” in both Hebrew and Greek, signifies “messengers.” It can speak of divine or human messengers. In this case, there are quite a few possibilities as to what is being referred to. A few for reference are:



1) Heavenly beings. The term is certainly used this way many times in Revelation and elsewhere in the New Testament. But this then begs the question as to why John would be instructed to write to these beings to repent, or refer to them in human terms such as being “alive” and “dead” (meaning in a spiritual sense), and so on? Heavenly angels do not control churches, nor do they communicate with churches. Angels are ministering spirits as described in Hebrews, but John would not be writing such things to a ministering spirit.



2) The angels are actually a representation of the church itself. In other words, John is writing to a church that is represented by the people in the church. However, this is shown to be incorrect because the churches are called “the seven lampstands” in this verse. Therefore, they are two separate entities. Further, this is again confirmed in verse 2:5 where the Lord says that unless certain action is taken, He will take the lampstand away. The address is in the singular, meaning to the “angel.”



3) The angels are the leaders of the individual churches. This is not without precedent. In Daniel 12 it says this of proper teachers –



“Those who are wise shall shine

Like the brightness of the firmament,

And those who turn many to righteousness

Like the stars forever and ever.” Daniel 12:3



Similarly, such a term is used of false teachers in Jude –



“These are spots in your love feasts, while they feast with you without fear, serving only themselves. They are clouds without water, carried about by the winds; late autumn trees without fruit, twice dead, pulled up by the roots; 13 raging waves of the sea, foaming up their own shame; wandering stars for whom is reserved the blackness of darkness forever.” Jude 1:12, 13



Therefore, this is the most likely meaning of the word “angels” here, and thus a better translation for the verse would be “messenger.” This is how the word in Hebrew, malak, is translated in Malachi 2:7 when speaking of the priest in Israel –



“For the lips of a priest should keep knowledge,

And people should seek the law from his mouth;

For he is the messenger of the LORD of hosts.”



The seven “stars,” symbols of authority, represent the seven leaders of the church. They are the messengers of the word of God and the gospel message to the body of believers.



Understanding this is the case, the next words of Jesus are, “and the seven lampstands which you saw are the seven churches.” Again, the translation is incorrect. There is no article before “churches.” It should read, “and the seven lampstands which you saw are seven churches.” Again, the generalization is given to avoid misanalysing what is being conveyed. Error has arisen in many commentaries because of the improper inserting of a definite article which does not belong in the text.



It is certain that all true leaders are under the authority of Christ. Likewise, all true churches – even with their many problems – are a part of the one true church. The representation of Christ having seven stars in His right hand, and also walking among the seven golden lampstands, must be taken as symbolic of all true leaders and all true churches throughout the church age. Seven then – the number of spiritual perfection – is given to represent all of the true church.



The seven lampstands represent the churches. As a lampstand issues forth light, so the churches are intended to issue forth light as well. This is the intent of what is said. And this is exactly how Paul explains the gospel in 2 Corinthians 4:4 and 2 Timothy 1:10, meaning “light.” The church is the focal point for where that gospel message is to be proclaimed.



Life application: After this verse, there are only 21 exciting chapters left. The coming pages are gloriously filled with the splendor of God, the majesty of Jesus Christ, and the judgment of the ages coming upon an unrepentant world. In the midst of this is the salvation of God’s long-wayward and yet beloved people Israel.



Before that, there will be the letters to review that John has been instructed to write. Of those churches, a lot of negative words from Jesus will be conveyed to its leaders. However, having lampstands indicates that the churches are accepted by Jesus as functioning properly, at least to some degree. A lampstand is intended to give light. If a church is failing to be a light as intended, then the lampstand is removed.



This has certainly occurred over the ages as individual churches fail to properly preach and teach the gospel. When a church apostatizes, or “falls away” from the truth, it is no longer a valid church and its lampstand is removed; it becomes a haunt of darkness and uncleanliness. Be sure to evaluate the church you are in right now. Is it following the Bible? Is it straying? Has it completely left the Lord’s commands? Take time to evaluate where you attend and, if necessary, make the move to a congregation the Lord would approve of.



Lord Jesus, in Your hand is all of the rule and authority over Your church. Help the churches that we attend to be properly functioning ones that will bring You and Your glorious gospel the honor it is due. Help us to be responsive to the needs of our congregations, and to be people who will help keep our churches in line with Your word. May it be so to Your glory. Amen.

[PrisonerOfHope]

Daily Bible Verse, Revelation 2:1, 
Wednesday, 2 September 2020



“To the angel of the church of Ephesus write,

‘These things says He who holds the seven stars in His right hand, who walks in the midst of the seven golden lampstands: Revelation 2:1



As was noted in the previous verse, which closed out Chapter 1, the word “angel” is certainly to be taken as “messenger” and signifying the leader of the congregation. Understanding that, Chapter 2 begins with a note “To the angel of the church of Ephesus.”



The word “church” as used already, and as is used here, is from the Greek word ekklésia. It signifies an assembly or a congregation. It comes from two words signifying “called out.” In this, it is especially signifying those who have been called out from the world and to the fellowship of His kingdom through the gospel.



The church of Ephesus was a real, historical church first mentioned in Acts 18:19. The church began with Paul’s standard entry into the local synagogue to reason with the Jews. Eventually, the church departed from the synagogue and took up its meetings at the school of Tyrannus, being comprised of both Jews and Greeks.



The church ultimately became a predominantly Gentile congregation as is evidenced by Paul’s words in Ephesians 2:11 where the focus is on Gentiles. And yet, the words of Paul there show that it is one gospel shared between Jew and Gentile. It is important to understand these facts so that one does not fall into the heresy of hyperdispensationalism.



That same church continued on at the time of John, and it is this church whom Jesus addresses first in His words to “seven churches” (as stated in the previous verse). To know more about the area of Ephesus, and some of the cultural and geographical history of the location, a review of the commentary of Albert Barnes or Vincent’s Word Studies will provide many details.



Understanding who is being addressed, Jesus next states, “These things says He who holds the seven stars in His right hand.” Stating this first, just as He opens the letter, is to show that the leader of the church is right within the power of His grasp. Christ is the Head of the body, the church (Colossians 1:18). Therefore, whatever occurs in relation to the church falls under His control. This does not mean that He is responsible for the events, but that He has the power to take action concerning all that occurs. This is certain based on the content of the letters.



Further, the word translated as “holds,” means “to place under one’s grasp.” Thus, it signifies to put under control. For example, it is the word used when John the Baptist was arrested. The ultimate control of the church, meaning any recognized church at any time, is under the power and authority (symbolized by the right hand) of Jesus Christ.



Jesus continues the verse next, saying, “who walks in the midst of the seven golden lampstands.” As noted in the preceding verse, the seven lampstands “are seven churches.” We are being given symbolism of the state of any church at any given time, represented by seven generalized churches. Each is called forth as an example of any church with similar problems.



The verb in this clause is a present participle, “walking.” He is actively coursing through the churches, not sitting around waiting for angels to give him a report every 30 days. It is a note which should be taken to heart. The things that go on in a church are being watched and evaluated at all times. We may forget that the Lord is there, but that does not mean the Lord is absent. He is actively searching out what occurs in His church in Sarasota, Florida, and He is actively searching out His church in Vientiane, Laos. If it is a true church, the Lord is evaluating it.



With this introductory verse of the seven letters to seven churches, it is a good time to note the similarity of all seven letters in the following verses. The Pulpit Commentary notes that placing each side by side will reveal the following six generalities. They say –



“These common elements are:

(1) Christ's command to the seer to write;

(2) his title, which in most cases is taken from the descriptions in Revelation 1;

(3) the praise, or blame, or both, addressed to the angel, based in all cases on intimate personal knowledge – ‘I know thy works;’

(4) the charge or warning, generally in connexion with Christ's coming;

(5) the promise to the victor;

(6) the call to each individual to give ear.”



Life application: After this opening, the letters (with two exceptions – Sardis and Laodicea) have a word of commendation, and then a note about the state of the church which leads to a word of correction (with the exception of Smyrna and Philadelphia where no correction is noted). After any correction, a note of encouraging approval and a challenge to persevere is normally given to close out the letter.



This style of writing can be equated with a sandwich. The bread is at the beginning and the end, and anything you may or may not like is in the middle. This type of letter eases into correction and eases out of it, and is a good way of dealing with difficult issues. In the cases where no easing in (or out) occurs, it is because the church is in such a bad state that any commendation may be taken as approval when no approval is due. As these letters represent problems systemic throughout the church age, we can easily determine what type of church we are in when compared to these seven letters.



Look around you as you attend your church. Have you allowed perversion to creep in? It is addressed in these letters. Have you allowed wealth and comfort to replace a heart for Jesus? It is in these letters. Unfortunately, we can normally see deficiencies in other churches better than we can in our own. Jesus holds the stars in his hand – they are under His authority. Jesus also walks among the churches, noting deficiencies, commending, rebuking, and so forth. He is ready to remove the lampstand from whatever church turns away from the truth of His gospel and His word.



Lord Jesus, we are Your people and the sheep of Your pasture. Please bring to our attention the deficiencies in the churches that we attend, and put it in the hearts of Your people to correct those areas that are weak. May we strengthen that which is acceptable and good. Thank You for being attentive to the state of each church and each individual as well. Amen.

[PrisonerOfHope]

Daily Bible Verse, Revelation 2:2, 3 September 2020


Thursday, 3 September 2020



“I know your works, your labor, your patience, and that you cannot bear those who are evil. And you have tested those who say they are apostles and are not, and have found them liars; Revelation 2:2



Jesus, addressing the church at Ephesus, now provides them with a compliment. The church in Ephesus is unique in that it is the only church detailed in three different locations in the New Testament. It is mentioned in Acts 18:18-19:41, it is the addressee in an epistle of Paul, and it is addressed as one of the seven letters to seven churches here in Revelation.



These positive words of the Lord can be broken down into five thoughts. The first one is, “I know your works.” This is a common theme for all seven churches. It is Jesus’ way of saying, “I know what you are doing – whether good or bad, whether of faith or not, etc.”



Nothing is hidden from Him, and the words are intended to convict them of this. It reflects the “eyes like a flame of fire” that were noted in the first chapter. His eyes pierce through all things, seeing what we may think we can hide. The word “works” simply speaks of actions that carry out a desire or purpose.



The Lord knows what the churches have been doing in this regard. For now, knowing their works, He next continues with, “your labor.” The word carries with it a sense of toil, and by implication the things that come along with that, such as pains and weariness. He knows what they labor at, and He is approving of it.



Next, He notes, “your patience.” This word signifies perseverance, steadfastness, and so on. The word “constancy” comes to mind. They remain unswerving in their ability to wait. However, this patience is not without limits. The Lord positively states concerning this “that you cannot bear those who are evil.” In other words, their patience is correctly directed, and will not stand for evildoers. It is a high mark of commendation to note an attribute such as patience, and yet to note what that patience will not tolerate. This then is what is reflected in Johns own words –



“If anyone comes to you and does not bring this doctrine, do not receive him into your house nor greet him; 11 for he who greets him shares in his evil deeds.” 2 John 1:10, 11



The Lord next says, “And you have tested those who say they are apostles and are not.” An apostle is someone sent by another. If they claimed to be apostles of Christ, it means they have claimed that they were sent by Christ. At the late date of the writing of this letter, it is surmised that only John was left of those designated apostles. But even if the word is more broadly used, such as “an apostle of John,” which someone could claim, those at Ephesus were diligent to test them and see if it was true. They immediately rejected those who were not.



With that stated, the verse finishes with, “and have found them liars.” Regardless of who they claimed sent them, the Ephesians were careful to reject any who did not present a true message. This is reflected in the warning of Paul to the Corinthians –



“But what I do, I will also continue to do, that I may cut off the opportunity from those who desire an opportunity to be regarded just as we are in the things of which they boast. 13 For such are false apostles, deceitful workers, transforming themselves into apostles of Christ. 14 And no wonder! For Satan himself transforms himself into an angel of light. 15 Therefore it is no great thing if his ministers also transform themselves into ministers of righteousness, whose end will be according to their works.” 2 Corinthians 11:12-15



The Ephesians were able to spot such people and reject them. Their claims were found false.



Life application: Taking some of the Lord’s points directed to the Ephesians, we can consider our own state in relation to them. At times, the fruits of our labors don’t come quickly, and we tend to fall away from the effort because it appears there is no reward for the task. However, striving patiently will usually end in seeing maturity of those fruits. Such was the case in Ephesus.



Also, how many churches, in an attempt to be “inclusive,” allow perversion, greed, idolatry, etc. to enter into their fellowship? We need to be careful to never allow even the slightest amount of yeast to enter into our doctrine or into our fellowship.



Concerning the testing of those who claimed to be apostles, or have any other type of authority, we need to size them up, listening carefully as visiting people speak. We need to then check what they have said against the standard, meaning Scripture.



As a summary, we can –



1) Strive to emulate that which is commended in Scripture, and



2) Stand against false doctrine and false teachers. But unless we know our Bibles well, these things are impossible to accomplish. And so, we are to be well-grounded in its teachings.



Lord Jesus, Your word tells us of the things You hold as commendable in the church. Help us to remember these things, and then to act upon them in our own congregations – assisting in right deeds and labors, being patient in what we do, standing up against evil, and testing visitors’ words and actions against Scripture. May You be pleased with how our churches are run. Amen.

[PrisonerOfHope]

Daily Bible Verse, Revelation 2:3, 4 September 2020


Friday, 4 September 2020


...and you have persevered and have patience, and have labored for My name’s sake and have not become weary. Revelation 2:3


In the previous verse, there were five commendable points in the Ephesian church – their works, labor, patience, intolerance of evil, and testing of those who proclaimed to be apostles. Jesus now turns these around and restates His words in a positive way concerning the fortitude of those who have so conducted themselves.

Taken together they read –


“I know your works, your labor, your patience, and that you cannot bear those who are evil. And you have tested those who say they are apostles and are not, and have found them liars; 3 and you have persevered and have patience, and have labored for My name’s sake and have not become weary.” Revelation 2:2, 3


In seeing this, the words can be more clearly evaluated. Jesus begins with, “and you have persevered.” The word gives the sense of bearing a burden. They had picked up the load they had been charged with and carried it. What is borne is debated. Whether it was the accusation of false teachers (as noted in the previous verse, they would not tolerate evil and may have faced accusation because of it), persecution from others, or the heavy weight of the labors of the ministry, they were faithfully faithful to not only lift the load, but to continue with it despite its weight.


From there, it next says, “and have patience.” It is the same word found in the previous verse, also translated as “patience.” As seen, the word signifies perseverance, steadfastness, and so on. One could rightly think of “constancy.” They remained unswerving in their ability to exhibit patience.


It next continues with, “and have labored for My name’s sake.” This looks to the previous verse where Christ acknowledged their labors. The words now explain that they were done for the sake of His name. In other words, whatever labors they accomplished as a body, some of which may have been the same type found in any general setting, these were openly acknowledged as being done for Christ’s name and not simply for the normal advancement of human life.


In this, they not only labored, but they “have not become weary.” The normal pattern of human labor is to work until tired, and then give up. However, instead of allowing the toil to wear them out, they remained invigorated and steadfast in their efforts. Charles Ellicott succinctly states it as, “They had toiled on to very weariness without wearying of their toil.” This is the correct sense of what is stated.


Life application: Those at Ephesus continued on despite what must have been long, tedious, or difficult circumstances. It is what perseverance implies. It is like continuing up the side of a mountain after the point of exhaustion is reached. The goal is what matters.


Further, through their struggles for His name’s sake, they waited patiently for the fruits of the labors to be realized. Instead of losing heart and getting redirected to something less important, they waited with the assurance of the coming actualization of their efforts.


And the perseverance and patience they demonstrated was reflected in their tireless efforts. This is highly commendable in any situation because fatigue and frustration can easily tire out the strongest athlete in any type of race, but this was a race of the highest order – for the name of Jesus. In this, they followed Paul’s example in 1 Corinthians 9 –

“Do you not know that those who run in a race all run, but one receives the prize? Run in such a way that you may obtain it. 25 And everyone who competes for the prize is temperate in all things. Now they do it to obtain a perishable crown, but we for an imperishable crown. 26 Therefore I run thus: not with uncertainty. Thus I fight: not as one who beats the air. 27 But I discipline my body and bring it into subjection, lest, when I have preached to others, I myself should become disqualified.” 1 Corinthians 9:24-27


Christ found these things commendable in the church at Ephesus. As this is so, He will find the same attributes commendable in our conduct as well. Let us heed what the Lord says, and then let us apply these positives to our own actions.


Thank You Lord for the positive examples of perseverance and endurance that are given in Scripture. In reading them, we can know how to act as well. Certainly, the things You have found commendable there will also be found worthy in us. And so, may our hearts desire to apply these lessons to our conduct in all we do. In this, we will be pleasing in Your sight, and will be commended by You on the day You evaluate our lives! Amen.

[PrisonerOfHope]

Daily Bible Verse, Revelation 2:4, 5 September 2020


Saturday, 5 September 2020


Nevertheless I have this against you, that you have left your first love. Revelation 2:4


The Lord, speaking to the church at Ephesus, has provided two verses of compliments to them for their efforts. However, He now notes a negative aspect of their conduct, saying, “Nevertheless.” He has been speaking well of them, but this introduces words for their correction. That is firmed up by saying, “I have this against you.”


The word “this” isn’t in the Greek. It simply says, “Nevertheless, I have against you that...” The directness of the statement ignores that it is one thing or ten things. It simply forces the mind to consider that, despite all the good things they have been commended for, the Lord is not pleased with the direction they are heading. One issue can be considered “a little leaven” as Paul calls it in 1 Corinthians 5 (and again in Galatians 5). And as he says both times, “A little leaven leavens the whole lump.”


The Lord expects what He has to say to be corrected. Doing more good works in other areas will not cure what is wrong, nor will it cover it over. The yeast will spread, and the entire church will be destroyed. And the thing that He finds deficient is “that you have left your first love.”


The words go back to what occurred with Israel in the Old Testament where the Lord said to Jerusalem through the prophet Jeremiah –

“Go and cry in the hearing of Jerusalem, saying, ‘Thus says the LORD:

“I remember you,

The kindness of your youth,

The love of your betrothal,

When you went after Me in the wilderness,

In a land not sown.”’” Jeremiah 2:2


The word Jesus uses, aphiémi, gives the sense of abandoning, leaving, neglecting, and so on. What had happened is that their labors, attention to doctrine, and so on that are noted in the previous two verses became what consumed their time and energy. This was so much the case that they had actually neglected their love for the Lord who saved them in the first place.


What may be the case is that many years earlier, the last time that they had seen Paul, he gave them this final note of instruction –

“I have shown you in every way, by laboring like this, that you must support the weak. And remember the words of the Lord Jesus, that He said, ‘It is more blessed to give than to receive.’” Acts 20:35


The word for “weak” can mean physically or spiritually. Prior to Paul’s letters, it is always used in the gospels and Acts as indicating those who are physically weak, diseased, sick, and so on.


It is just speculation, but for all we know, they may have gone back to the town after meeting with him and said, “we need to set up a ministry to support the weak, just as Paul said.” In this, they diligently set forth to do what was right, but got so caught up in the ministry that they forgot the purpose of the ministry – to proclaim the gospel and to love the Lord who first loved them.


In fact, Paul’s final words to them in his epistle said, “Grace be with all those who love our Lord Jesus Christ in sincerity. Amen” (Ephesians 6:24). They had, in fact, failed to take that closing statement to heart. In their zeal to do good works, they had forgotten their first love. Their efforts became the focus, and a social gospel took over. In essence, “We will do good in order to be considered good.”


But, without Christ Jesus in the mix, and without a heart dedicated to Him, their efforts were slowly becoming mere vanity. This needed to be correct before they completely departed from any real relationship with the Lord of the church.


Life application: Getting notes of approval and encouragement is always exciting and uplifting. Here comes the boss, telling you in front of everyone else that you’ve been doing great things for the company while you brim with pride and confidence. And just then he stops and says, “Nevertheless…”


The Ephesians must have read the first few sentences and thought they were in tight with the Lord – “Look at our works, our labor, our patience, our doctrine, and our perseverance. We’ve dotted every ‘I’ and crossed every ‘t!’” But Jesus says that with this type of discipline and stamina, they had let something far more valuable slip to the wayside, love for Him.”


The church was so heartily into doing good deeds, helping others, taking care of needs, checking the visitor’s doctrine, and moving forward in self-confident assurance, that they’d forgotten the very heart and purpose of all of their labors – Jesus Christ. As you think on this, don’t say to yourself, “That will never happen to me.” If you look back and carefully analyze your situation, it may have already happened.


Bible study is meant to reveal Christ to us, not to become a match where we out-study, out-learn, and out-do everyone else. Church outreach isn’t intended to make the church look better; it’s to demonstrate Jesus to the surrounding area. Church services (get ready for this one) aren’t meant to be uplifting to us or to lead us to some higher point of emotion; they are intended to worship Jesus Christ. There can be far more heartfelt love and worship of Jesus in a church with no instruments at all than in a church with an orchestra or band. The purpose of worship isn’t to uplift us; it is to … worship.


Worship means honoring the Lord as divine and showing Him respect by engaging in acts of prayer and devotion to Him. This is an upward-directed action. The church in Ephesus was doing many good deeds, but their hearts, thoughts, and eyes had become misdirected from their first Love. They began to only engage in horizontally directed actions. Let us constantly evaluate ourselves, keeping Christ Jesus at the center of all we do.


Lord Jesus, remind us again today and every day that our service, our devotion, our heart, and our love belong first and always to You. Please keep our hearts from being misdirected into deeds that are cold and without love. Instead, rejuvenate us each day with Your Holy Spirit, filling us with the desire to bring You the worship You are due. Amen.