Introduction A Brief History Advent Next Sunday is the first Sunday of Advent. The word Advent is taken from the Latin word Adventus which means coming. As Christians we hold to the truth that Jesus has already come as a baby, who was born of a virgin, taught about the coming and present Kingdom of God, gave his life on the cross of Calvary, rose from the dead, and ascended to the right hand of the Father where he rules and reigns. But the season of Advent is not only about observing the coming of Christ incarnate but observing the three comings of Christ. The first is the observance of the coming of Christ as a human (that past), the coming of Christ in the last days (the future), and the coming of Christ through the Holy Spirit (the present). The challenge of Advent is that it is rooted in the disciplines of waiting, anticipating, and expecting. We live in an extremely fast paced world and some wonder, is anything worth waiting for? The question remains, in this day and time why should we wait for anything? We live in an instant gratification world. Anything you may need; you can get almost immediately. Thanks to services like Amazon, Netflix, Uber Eats, and Carvana we no longer have the need to go a store to buy books, movies, music, food, or cars. We have the technology where we can download and order anything from the comfort of our own homes and have it delivered in a timely manner. Regardless, it’s safe to assume most of us don’t like to wait; well, I don’t like to wait. I lose my patience while waiting in line at the store, or while driving. I complain whenever I must wait. Then I am reminded of Advent. The discipline of waiting is essential to Christian discipleship. The anticipation of Advent is not intended to be a countdown to Christmas. It is, as author Timothy Paul Jones writes, “The proclamation of the sufficiency of Christ through the discipline of waiting.” Yes, waiting is definitely a discipline for me. I have fallen into the trap of busyness and instant gratification. I don’t like the words “anticipation,” “patience,” and “wait.” But this is what Advent is all about. It’s about waiting, preparing, and anticipating. Meaning of the Advent Wreath Advent begins on the first Sunday closest to November 30th (Which is Sunday, December 3, 2023) and continues through Christmas Eve. Both the Catholic and Western Churches traditionally display an Advent wreath on the first Sunday of Advent. The wreath symbolizes the eternity of God. It is a circle that has no beginning and no end. The use of evergreens represents eternal life through Jesus Christ. Traditionally there are five candles, three purple, one pink, and one white. The purple candles represent repentance and fasting; and it is also the color of royalty. The pink candle signifies joy and rejoicing and exemplifies the shift of the season from repentance to joy. The white candle represents the purity of Christ and his cleansing power over sin. What Each Advent Candle Represents Week One – The Prophecy Candle. Precept One – Hope – Jesus is coming Week Two – The Bethlehem Candle. Precept Two – Preparation – Mary and Joseph travel to Bethlehem. Week Three – The Shepherd Candle. Precept Three – Joy – The joy the world experiences at the coming birth of Jesus. Week Four – The Angel Candle. Precept Four – Peace – The Angels message, “Peace on earth, good will toward man. Christmas Eve – The Christ Candle. Christ has come, He is present with us. John 1:1-18 So, in preparation for Advent, I think it is best to start from the beginning to observe and to contemplate what it is that we anticipate this Advent season. We will look at the first chapter of the Gospel of John and specifically the first 18 verses. This passage has been titled “The prologue to the Gospel” by many. In this prologue the Apostle John established what author Gary M. Burge writes, “An overture to the story of the rest of the Gospel.” In these 18 verses he establishes these truths about Jesus. 1. Jesus is the Word 2. Jesus is eternal. 3. Jesus is one with the Father. 4. Jesus is Creator. 5. Jesus is the true light. 6. Jesus came to his people and was rejected. 7. Jesus became a man and dwelt among humanity. With this established, let’s jump into John 1:1 – 18. Vs 1 - 2: The Gospel of John begins the same way as Genesis 1… “In the Beginning…”. In Genesis the beginning introduces the story of the old creation and now John introduces the story of the new creation. In both acts of Creation, the creating agent is the Word or God. Since the beginning the Word was present. There has not been a time when the Word has not existed. The Word, as we will soon see, is Jesus and he has always been. He was not created, he has no beginning, nor does he have an end. Thus, everything must start and finish with Jesus. The Word was with God… this does not imply that he was in close proximity, but it states that there is an intimate and personal relationship between the Father and the Son. Jesus and the Father have been together as one since the beginning. Not only was the Word, Jesus, with God but the Word was the very essence of God. I like the way The New English Translation reads, “In the beginning was the Word, and the Word was with God, and the Word was fully God. Vs 3: In this verse the Word is now referred as “He” and the He is Jesus, the creator of all things. Whatever has existed or will exist because it was created by the Word. The Word is the agent of Creation, we see this in Genesis where God speaks and then it existed. Colossians 1:15, 16 says, “Christ is the visible image of the invisible God. He existed before anything was created and is supreme over all creation, Christ is the visible image of the invisible God. He existed before anything was created and is supreme over all creation, or through him God created everything in the heavenly realms and on earth. He made the things we can see and the things we can’t see— such as thrones, kingdoms, rulers, and authorities in the unseen world. Everything was created through him and for him.” And Hebrews 1:2 says, “And now in these final days, he has spoken to us through his Son. God promised everything to the Son as an inheritance, and through the Son he created the universe.” Vs 4, 5: In Him is life… Jesus doesn’t just possess life; he is the source of life… He is the source of physical and spiritual life. As noted, he is the Creator of all (physical life) but also through his death and resurrection became the source of Spiritual life as well. John also denotes that Jesus is the light that dispels darkness. In the Bible darkness is synonymous with death and evil and the light dispels the darkness. The darkness will try to overcome Jesus (as we will see in the Gospel) but to no avail. Christ is victorious! F.F. Bruce writes in his commentary, “Light and darkness are opposites, but they are not opposites of equal power. Light is stronger than darkness; and darkness cannot prevail against it.” Vs 6 – 8: John is referring to John the Baptist. Apostle John (who incidentally is not John the Baptist) says that John is not the light but the witness to the light. His job and purpose in life was to prepare the way and testify of the coming Messiah who is Jesus. Vs 9 – 13: Jesus is the true light. Others may have made this claim, but Jesus is the true light He gives light to all who believe in Him. He came to the world to bring the light and the world (namely his own people) did not receive Him, instead they crucified him and left Him for dead. However, to those who did receive Him He gave them the power or right to be called children of God. He has given us Spiritual re-birth! We are not born again of humans but are born again through the Spirit of God and we are declared His children. To those who believe we are now members of God’s family. Vs 14- 18: - The Word became flesh: The incarnation. The eternal God, Creator of all, and the light of the world took on the form of a man and dwelt among humanity. John was an eyewitness as he walked, talked, and touched the living God in human flesh. John himself bore witness to Jesus’ glory. The word glory means “the most exalted state or kingly majesty”. This could refer to Christ’s transfiguration and his death and resurrection in which John witnessed. Conclusion All John saw and heard from Jesus (his teachings) was for the distinct purpose of fellowship. He had fellowship with the Father, with the Apostles and the Apostles with the Father. The purpose of God’s incarnation through Jesus Christ was to reveal Himself to humanity. The revelation of himself to humanity was intended so we could have true fellowship with Him. We can have a relationship with God ONLY because He made himself available to us through Jesus Christ. I would like to invite you, this Advent season, to join me in the discipline of waiting. Join with me as we prepare and long for the coming of King Jesus. Let us celebrate as we proclaim His first Advent as God Himself came to this world as a human, dwelt among us, and showed us the way to His Kingdom. May we revel in the joy and reality of Jesus who came and dwells in us through the Holy Spirit, and let us prepare as we anticipate and look forward to His Second Advent when He will return in full glory to set the world right and establish His Kingdom here on earth for all eternity.
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Introduction George Mueller was born in Germany on September 27, 1805. He became a Christian in his early teens and in his 20’s he entered the full-time gospel ministry. In 1829 around the age of 24 or 25, he moved to Teignmouth, England to pastor a small church of about 18 congregants. While there he met his future wife Mary Groves, and they were married three months later. One of Muller’s mentors was Henry Craik and he told George about a group of people who sold all their possessions and gave to the poor. This intrigued Muller and decided to give up his small salary when he found out he was being paid through renting the church pews from parishioners. From this moment on he resolved to live by faith. In 1832 he moved to Bristol, England and became a pastor of another church. It was here that his work with orphans began when two young children were thrown upon the church's care. It was during this time that Mueller had little to no money to his name when he began orphanage work. He determined to never ask for or solicit for money and instead pray for God’s provisions. In Muller’s lifetime God provided more than $7.5 million to supply his needs. He had new buildings built and purchased, he hired staff, and the hundreds of children never ever missed a meal. Often prayers were said at dinner over empty plates only to have food arrive at the last moment. Mueller was a man of faith. He had confidence that God would supply all his needs and the needs of his ministry for His glory. He writes, "But God, our infinite rich Treasurer, remains with us. It is this which gives me peace. Moreover if it pleases Him, with a work requiring about $264,000 a year...would I gladly pass through all these trials of faith with regard to means, if He only might be glorified, and His Church and the world benefited...I have placed myself in the position of having no means at all left; and 2,100 persons, not only daily at the table, but with everything else to be provided for, and all the funds gone; 189 missionaries to be assisted, and nothing whatever left; about one hundred schools with 9,000 scholars in them, to be entirely supported, and no means for them in hand; about four million tracts and tens of thousands of copies of the Holy Scriptures yearly now to be sent out, and all the money expended...I commit the whole work to Him, and He will provide me with what I need, in future also, though I know not whence the means are to come." Muller was truly a man of faith; I could only wish and pray for this kind of faith. Questions: Why so many of us lack this kind of faith? Did he have more faith than us? Did God favor Him more than you and me? Did he serve a different God than we serve? There is a saying that some have based off Isaiah 58:11, “Where God guides, God provides”. Do you believe this? Do you serve a God who is able to meet every single need you have and then some? To answer the question above, yes, we do serve the same God, have the same faith available to us that Mueller had. We serve the same God and He shows no favoritism regarding faith. He is able and willing to provide for our needs every time; it just may not be in our time and in the manner, we would choose or ask. Trusting God, for some, can be one of the most difficult things to do. Many simply cannot see past their current situations and sometimes fall for the lie that God has forgotten about them. Today, I would like to address this concern as we will look at an event that most of us are familiar with. It is a passage and account that should encourage and give comfort to those of who may question or doubt that God will provide for all our needs. Our text is John 6:1 – 15 and it is the account of Jesus feeding the 5,000. This is a significant passage since this is the ONLY miracle of Jesus that is recorded in all four Gospels accounts. John 6:1 – 15 Verse 1 - 4: The time of this event is not specified but most likely happened sometime after the healing of the handicap man and before or near the time of the Passover or Pascha. Jesus crosses over the Sea of Galilee/Tiberius – According to D.A. Carson, “About 20 AD Herod Antipas founded a city on the west shore (of the sea) and called it Tiberius, after the Roman emperor Tiberius Caesar. Gradually the name was transferred to the lake, though the change was not common in popular parlance until much later in the century, when John wrote.” A large crowd of people had heard about the miracles of Jesus (i.e., the man at the pool, the healing of the official’s son, and most likely other unrecorded ones) and they were following him. They may have followed him because they either wanted to witness a healing or miracle or receive a healing or miracle for themselves. For whatever reason they began following because there was something magnetic about Jesus. Most likely many were following him because Passover was at hand and Passover or Pascha was one of the primary holy days for the Jewish people and it was the celebration of God delivering the Jews from slavery in Egypt and commemorating the Exodus of the Hebrews from Egypt. Verses 5: As Jesus is sitting on the hillside talking to his disciples, he notices a large crowd gathering. According to some of the other Gospel accounts Jesus had spent some time teaching and healing the people. This teaching and healing went on for some time because Jesus noticed the people were getting hungry. Verse 6: Knowing full well there was no place nearby to make or buy food, Jesus tests Philip by asking him where they could buy food for these people. Verse 7: Philip replies, “Even if we worked for months (200 denarii), we wouldn’t have enough money to feed them!” Philip’s outlook was bleak (as would have been mine). He saw no plausible answer to Jesus’ question and to make matters worse if there was a place nearby to buy food it would cost a small fortune. The situation seemed hopeless, so probably would have suggested sending the people home. A denarius was about a day’s wages. Two hundred denarii would be about 8 months of wages. Philip said eight months’ worth of wages wouldn’t even be enough money to buy enough food for the people and if they had that much money it would only be enough for a meager amount of bread for each person. Jesus’ plan, however, was not to just give the people a scrap of bread, his intent was to feed them to their hearts content. Verse 8 - 9: Peter’s brother Andrew shows up with a very small amount of food. He says, “I asked around and this is all I could scrape up, but what good is this going to be for such a large crowd?” He had five loaves of bread and two fish. The small fish were probably pickled fish (like herrings or sardines). The loaves of bread were barley loaves which meant that they were small inexpensive loaves of bread for the poorer classes of people. R.C. Sproul writes in his commentary of John that they were about the size of a Twinkie. The amount of food Andrew brought to Jesus was basically a meal sufficient for one or two people. He probably brought the food to Jesus to show him how dire the situation was and how ridiculous or impossible it would be to try and feed all the people. Verse 10: Jesus tells the disciples to have the people sit down on the grass. The Gospels of Mark and Luke say, they sat down in groups of 50 and 100. We are told in John there were about 5,000 men present. Some have projected that the actual number of people present could have been as high as 15,000 people if women and children were also present. Verse 11: Jesus takes the loaves and gives thanks to God for the provision and starts distributing the food to the seated people. The key statement is, “And they all ate as much as they wanted.” Jesus didn’t just give a scrap of bread and a piece of fish; he provided an abundance for the people. He not only fed them, but he fed them to satisfaction. Verse 12 - 13: When everyone ate until their heart’s content Jesus tells the disciples to pick up the leftovers and there was enough to fill 12 baskets. The number 12 may be significant here and may be symbolic of the 12 Tribes of Israel and God’s provision for the nation of Israel. All four Gospel accounts reference the 12 baskets, so it is probably there to show the love and provision God has for Israel. Verses 14 - 15: When the people saw the miracle Jesus had performed, they immediately perceived he was The Prophet that Moses spoke about in Deuteronomy 18:15. They in turn wanted to make Jesus their king and Jesus wanted nothing to do with being forced to be a king (by human means). The Israelites believed the Messiah would lead a rebellion against the Romans and this was not why Jesus came, it was not his purpose. He already was the King of the Jews but was not a monarchal King; He came as a theocratic King, and he had a completely different plan and purpose for humanity other than overthrowing the Roman bondage on Israel. Application/Conclusion In reading and studying this miracle of Jesus and hearing testimonies of how God provided for individuals at what seemed the last hour I am convinced that God can and will provide for his children (you and me). I take comfort in knowing that in this account Jesus knows the need and meets the need. However, he does not just give them scraps to just get by, but he provides for them abundantly and until they are satisfied. God provides for his people exactly what we need. What this looks like varies. We see throughout the Gospels Jesus talking about trusting God and believing God can and will provide for our every need. I think He talks about it often because He knows how difficult this can be at times. Yet, Jesus assures us over and over that he is trustworthy AND He can provide all we need and sometimes more than we expect. I struggle with faith at times. I tend to look at situations before me, and I see no logical or plausible solutions to these trying circumstances and it is during these times I am reminded of how Jesus met the needs of the 5,000 (or 15,000) to their hearts content. God is trustworthy and Jesus can and will meet our needs, no matter how big or small, that we have in this life. The question I ask individually and corporately, do you… Do WE believe He is able and capable of not only meeting our needs, but providing for us an abundance so that He may be glorified overall. I can’t help but think as a church as we pray for growth that we focus on his glory and not our preference because I fully believe God can and will meet our needs. Romans 1:16 – 2:12 THE GOSPEL ● Vs 16: Paul declares, “I am not ashamed of the Gospel…” ● The cross of Jesus Christ and the Gospel were considered by many outsiders to be foolishness. The Gospel was considered a crutch, superstitious, a fairy tale or just plain idiotic. ● People who followed the cross were thus considered fools as well.
● The word Gospel is derived from the Greek word Euaggeleion (Yoo-ang-ghel-ee-on) which means good tidings or good news. These are the glad tidings of the kingdom of God that is at hand and still to come and it is also the good news of Jesus the Messiah dying for our sins and resurrecting for our justification. The Central theme of the Gospel is salvation is available to all who believe because of the work of Jesus Christ on the cross of Calvary. This work is…
● “To the Jew first and also to the Greek” – Salvation (through the Gospel) is for everyone (Jews and Greeks) however this verse means the Gospel was first given to the Jews originally and eventually was made available to Gentiles. The Gospel and the Righteousness of God Vs 17: Not only does the Gospel show the power of God unto salvation but also in this Gospel the righteousness of God is revealed. ● Righteousness – This is an attribute which means all that is right. The Gospel brings light to or uncovers the faithfulness, goodness, kindness, grace, mercy justice and proper(ness) of God. There is no wrong, evil or injustice in Him. ● God’s righteousness is unveiled from faith for faith.
● We are made right with God by the Gospel thus we live by faith/allegiance. ● The word live means made alive or to enjoy life. We are made alive, and we enjoy life through faith & obedience. God’s Righteous Wrath ● There are three specific things (in this passage) that make God angry. These three sins are a succession of attitudes that lead to eventual godlessness, full blown sin, and complete condemnation. ● The following three acts of sin can serve as warnings to believers and give us insight into why some never come to faith in Christ.
[1] Moo, Douglas: The Epistle to the Romans. Grand Rapids, MI/Cambridge UK: William B. Eerdmans Publishing Company, 1996, p. 67 Introduction The Lord’s Prayer is one of many Bible passages that most, if not all, of us can recite by memory or at least have a general understanding. It is often recited weekly at various churches around the world. There is so much to glean from this prayer, and I want to look at it today and gain some insights about prayer and the nature of God. Most of this message will be taken from the Gospel of Matthew 6:5 – 13. Prior to teaching the disciples this prayer, Jesus spoke about the heart and motivation of giving. He also warns about making a spectacle of themselves when they tend to the needs of individuals or groups. He cautions about giving and helping to make oneself appear righteous or to be noticed by people for their deeds and actions. Instead, people are to give secretly, humbly, and in ways that will bring glory to God. Matthew 6:5 - 13 Vs 5: Jesus gives the same advice with prayer. He says, “When you pray, do not pray like the hypocrites.” Here are some thoughts.
Jesus introduces a model prayer. Notice He does not say, “Pray this prayer”. He says, “Pray like this…” He tells us when we pray, use this as a model or a “template” on how we should effectively pray. This prayer contains six components, one is an invocation, and the other are petitions. The Lord’s Prayer could be broken down like this.
“Our Father in Heaven.” These four words are an introduction, a proclamation, and a summon to the one we are addressing in our prayers. We are praying to OUR FATHER in HEAVEN. It does not say to pray to the saints, the Virgin Mary, an angel, Mother Earth, etc. Who are we addressing? Our Father… Not just any ole Father, though, we are praying to The Father in Heaven. Some people have difficulty addressing God as the Father, and they have various legitimate reasons. Some may have difficulty addressing him as Father because they have or had an earthly father who brings nothing but painful thoughts, memories, and anxieties to mind. Acknowledging God as Father brings pain and anguish, so they refuse to believe that God as a Father could imply something good. Others don’t like the fact that the Father implies that God is a male, and this can open a whole can of worms dealing with patriarchy. Some more denominations refer to God as the Father/Mother. Some do not equate God to a Father because it lowers Him to the level of a human. Regardless, the original Greek word for Father in this passage is translated from Pater (Pay – Ayr) which means the originator and transmitter of anything. 2a1 the authors of a family or society of persons animated by the same spirit as himself. 2a2 one who has infused his own spirit into others, who actuates and governs their minds. 2b one who stands in a father’s place and looks after another in a paternal way. Whatever views we have about our earthly fathers it is important for us to know that we have a God in heaven who stands in the place of our earthly fathers and looks after us as true earthly parents should look after their own children. What does this mean to the believer? We have been exalted to a special close and intimate relationship with God, and we no longer dread him as a stern judge of sinners, but we should revere him as (our) reconciled and loving Father. God is unique in the sense that his dwelling place is not here on earth. We cannot forget the fact that God is always present here on earth (Omnipresent) but it is not his home. His place is in heaven. The word translated as Heaven in this verse is ouranas (oo-ran-os) which means the region above the sidereal heavens, the seat of order of things eternal and consummately perfect where God dwells and other heavenly beings. Conclusion In conclusion, as we look at God the Father, I want to stress the importance of knowing and understanding that we have a God in Heaven who loves us with pure, holy, and parental love. He watches over his children, protects us, and loves us in a way that only a parent could love a child. When my children were born, the emotion and connection I felt with my children was unspeakable. I cannot explain the type of love I experienced as a new father. It was a love that I didn’t know I could possess, and it was a pure love, a protective love, and a determining love. Imagine this is the kind of love our God has for us. That’s the best way to humanly describe God’s love for us as a Father. However, we cannot completely fathom or define this love because we love with a human love, and He loves with a perfect, pure, and holy love that we cannot understand or comprehend. But I also need to say that as our God, he not only loves us, but He also has the responsibility to discipline, protect, and guide us as children as well. Because this is what we are… His children. John 1:12 says what I am saying best, “But to all who did receive him, who believed in His name, he gave the RIGHT to become children of God, who were born, not of blood nor of the will of the flesh nor the will of man, but of God.” Since we have a God in Heaven who loves us and gave his son Jesus Christ for us and we have believed in Him, we now have the right to be called His children, and we have the right to also call Him our Father who is a holy, loving, merciful and all-encompassing God. Introduction: Several years ago, I was called by the court of the city of Erie, PA to testify of a robbery that I witnessed in a Church where I worked. I was called to the witness stand and asked to give a personal testimony of what, when, and where I witnessed a robbery. I was asked questions by both the prosecutor and the defense attorney about the events of that day. A man and a woman had been working together and devised a scheme where one went to the church office to speak a pastor(s) and tell them a sob story about a fictional daughter who was sick in a hospital in Pittsburgh. He requested that the church or the pastors give him some money for gas and her medication. This was something they had done a few times. One day the man came to my office one day and told me his story. I was immediately suspicious because a month earlier a woman called me and told me almost the exact same story. As he was talking (complete with tears) his accomplice was walking around the church stealing valuables that were left unattended. With teary eyes the man asked if he could go upstairs to our sanctuary and pray, I said it would be fine for him to do so. Several minutes later I went to check on him in the sanctuary and he was no where to be found. Eventually we noticed things missing from the church… some items from the maintenance room and a purse from a visiting missionary. Immediately realized we had been scammed. People in the building started telling us there was a woman walking around the church and we could not find either one. We called the police and figured there was no way we would get these items back. There are TV shows that are based on stupid criminals and this couple would be a great fit one of these shows, because the next day this couple shows up at the same church and gave the same exact story to another pastor. The pastors knew what had happened so a couple of the staff followed them to Wal-Mart, then called the police and they caught them red handed with many of the items stolen in the trunk including the purse… surprisingly the cash was gone. This was far from a high-profile case, but from this experience I know what it feels like to be a witness in a court of law. The jury and court didn’t depend on just my testimony; they called several individuals who had been affected by these thieves or witnessed the strange behavior of the couple. They did this to gather enough evidence and cross check it to convict the couple of the crime. They were on trial, and the prosecutor depended on our testimonies to prove that the guilty parties were convicted of their crime. Nevertheless, they were convicted of their crimes and the those affected got their items back or were compensated appropriately. I tell you this story as an introduction to today’s text. Jesus, once again, is questioned about his authority and his claims. He is on trial with the Jewish leaders. They try and use his own words against him to prove he is not who he claims that he is a fraud but Jesus has witnesses to back up his claims. John 8:12 - 29 Background: It is commonly agreed that the events of this passage would have taken place during the Feast of Tabernacles. The Mishnah Sukkah 5 (The laws that deal with the Festival of Tabernacles) states, ―At the close of the first festival day they went down to the Court of the Women, and made great preparations there. There were golden candlesticks there with four golden bowls on the top of them. The candlesticks were fifty cubits high. Four ladders led up to each candlestick, and four youths from the priestly stock went up holding in their hands jars of oil, of twenty-four logs' capacity, which they poured into the bowls. They made wicks out of worn-out garments of the priests, and with them they set the candlesticks alight, and there was not a courtyard in Jerusalem that did not reflect the light. ―Men of piety and good deeds used to dance before them with burning torches in their hands, singing songs and praises. And countless Levites played on harps, lyres, cymbals and trumpets and other instruments of music, on the fifteen steps leading from the Court of the Israelites to the Court of the Women. Two Priests stood at the Upper Gate, which leads down from the Court of the Israelites to the Court of the Women, with two trumpets in their hands. This was believed to happen every night during the Feast. Verse 12: The “I am” statement Jesus makes in 8:12 is the second of seven “I am” claims in the Gospel of John. If the Mishnah Sukkah is correct, then we can see why Jesus makes this bold claim in the temple. The claim of being the light of the world is significant because during the nights of celebration the light that was carried represented the “light of God”. So, when Jesus makes the claim, “I am the light of the world…” He is claiming to be the light of God. Light is significant in the Scriptures because it exposes or consumes darkness, reveals what is hidden, gives life, guidance, and is a path. In the OT God led the Israelites by a cloud during the day and a pillar of fire at night. In the Gospel of John light is synonymous to life, revelation of the truth and salvation. Jesus says, “If you follow me you won’t have to walk in darkness because you have the light that leads to life.” Followers or Jesus Christ are called to walk in the light because we have the light of life who is Jesus (John 1:4). In him was the life and the life was the light of the world. This means in Jesus we have salvation, eternal life, guidance, and abundant life here on earth. We no longer walk according to the ways of darkness (the world) because darkness has been exposed for what it is… evil; and we now have our paths in life illuminated by Jesus with the Holy Spirit as our guide. Verse 13: The Pharisee’s try to use Jesus’ words against him. According to Jewish law one needs to have two or more witnesses for a testimony to be valid. The Jews said Jesus’ claims were invalid because he is testifying of himself and no one else. Verses 14 – 18: Jesus tells them his testimony is true because of his firsthand knowledge of heaven. He knows who his Father is, He knows his place of origin, which the Jews did not. They only knew of his human origins, and they were wrong about that as well. They thought he was from Galilee and in fact he was from Judah. They were judging him based on human standards. Jesus says, “You judge me according to human standards, but I do not judge anyone.” This translation could and probably should read, “You judge according to human standards, but I do not judge according to human standards.” The religious leaders judged unto condemnation, but Jesus judged unto salvation. Jesus’ judgment is true because when he judges he does it in accordance with the Father. He then takes on the witness question. It is true two witnesses are needed, and Jesus says, “I bear witness and the Father bears witness” of who I am. The witness of God trumps any human witnesses. Verse 19: The leaders are still thinking Jesus is speaking in human terms, so they ask who his father is. Jesus tells them if they can’t accept who he is then they certainly don’t know the Father. Knowing the Father = having Spiritual insight of who Jesus is. If they truly believed, followed, and understood the scriptures then they would know Jesus is the Messiah. If they knew the Father in a loving way, then they would know Jesus is the Son. Verse 20: This verse is a parenthetical from the author. John tells us his location and why he wasn’t arrested since this was the reason, they sought him. He was speaking in the treasury of the temple which is near the offering box. This is the place by the court of the women where boxes were set up and free will offerings received. There were 13 Shofar’s (ram’s horns), or receptacles set up and people would put their donations in to help the needy. The treasury was where all the collections went. His time (hour) had not come. They did not nor could not arrest him. because it wasn’t his appointed time that God had set for Jesus’ arrest, trial, and crucifixion. Verse 21: Jesus now speaks of his impending death. He will be crucified, buried, and will rise again. When he rises from the dead he will go to the father, and no one can go with him. Yet those who do not turn (repent) and follow (believe) will die in their sins. Verse 22 - 24: The religious leaders do not understand what Jesus is talking about, so they say among themselves, “Is he planning on committing suicide? What does he mean, ‘You cannot come where I am going’?” Jesus explains that they cannot understand what he is talking about because they are persistent in thinking he is speaking in human terminology. He is not speaking in these terms; He is speaking in spiritual terms, and they cannot understand what He is saying because they do not have any spiritual inclinations. Verses 25 - 27: They ask who Jesus is. They are blinded to the Spirit of God and are clueless to what Jesus is talking about. He tells them he is who he has been saying he is from the beginning. Nothing has changed, he is still the Son of God; but they can’t understand this because they do not know the Father. Verses 28 – 30: One wonders, will these Jewish authorities ever understand that Jesus is the Son of God? The answer is yes. When He is lifted up on the cross of Calvary and glorified through the Father. They will realize then all the words he spoke and the actions he did were from God the Father. Jesus spoke with such authority that many heard what he said and believed in faith. Application/Conclusion Concluding question, “How does Jesus fit into your life?” Or better yet, “how does your life fit into Jesus?” In the first eight chapters of John, Jesus has made substantial claims to being the Son of God, the bread or the source of life, and the light of the world. Jesus explains that he exposes darkness and reveals the light of the Father. Has Jesus made a difference in your life? Does Jesus have full lordship over your life, or have you only carved out a spot or niche in your life and placed him there and you call on him when you need him? Can you genuinely say in faith and honesty, “your will be done in my life.” Some of you may say, “Well of course I believe in Jesus, but I am not some religious nut who always talks about him. Nor do I even go around tell people I am a believer. My faith is a private. My faith is nobody’s business it’s between God and me.” Yes, your relationship with God is between Him and you, BUT it is not a private matter. We are called to live out our faith or more specifically let people see the light (Jesus) that is in us, who we worship, and love through our words, action, and allegiance to Him. I implore you today. Let Jesus be the light of your life, let him be your guide or leader in your life. May his light shine through you, so others may see the true source of life that is in you and that may you share it with others. Introduction In the Gospel of John, we see the many faces (or attributes) of Jesus Christ. We see Jesus’ grace, compassion, love, ability to perform miracles, and his heart of service towards people. Rarely do we talk about his anger. Jesus got angry at times, but it was not the kind of anger that you and I may experience that often led to sin and unrighteousness. It was the kind of anger that was aimed at sin and unrighteousness. Jesus’ anger is, what many call, righteous anger. In our passage today, the Apostle John writes about his first-hand experience and eyewitness of Jesus’ righteous indignation and intolerance toward sin that was present in the Temple of God. In this passage, not only do we see his intolerance, but we also witness his violent response to the individuals who were the root cause of this sin. This is a side of Jesus that we rarely see, but it is a side that we must take notice if and look at why Jesus responds the way he does. In today’s message, we will look at Jesus’ cleansing of the temple; and in this account, we will see the significance of his anger, what his response represented, and what we can learn from it all. John 2:12 - 19 The Cleansing of the Temple Vs 12: – Following the wedding ceremony at Cana (when Jesus changed the water to wine) Jesus, his mother, his half-brothers, and five disciples went Northeast about 16 miles to Capernum. Verse 13 –Passover was a Jewish Festival celebration in late March or early April. Passover is a yearly holy day set apart for the Israelites to observe the exodus from Egypt, particularly the passing over of the Israelite firstborn males when the firstborn of Egypt were struck down in the last of ten plagues. Most likely, Jesus is traveling from Capernum to Jerusalem for Passover. This was about a 120-mile journey. Verse 14 – When Jesus came to Jerusalem, He went to the temple… This incident took place in the outer courts of the temple (called the court of the Gentiles). During the week of Passover there was heavy traffic in and out of the temple. People would travel from great distances to offer burnt offerings sacrifices and to pay the temple taxes. Many people would buy animals to sacrifice in the Temple courts, instead of dragging along cattle, sheep, or doves on their journey to Jerusalem. In the outer courts there were money changers who would convert various denominations of money (since people came from all over there was different currency) to the approved temple currency. They would then charge a percentage or service fee for converting the money. People were not allowed to use the denarii or attic drachmas in temple purchases because the imperial Roman portraits were imprinted on the coins. The Roman denarii and Attic drachmas were not permitted to be used in paying the half-shekel temple-tax because the Jews considered the portraits of the Caesars on the coin as idolatrous. The money changers would exchange the coins for legal Tyrian coinage for a small profit. Verse 15 –The Temple was the center for worship of God, it was not “just a building” it was symbolic of the epicenter for all religious worship of the God of Israel. When Jesus saw what the money changers were doing it infuriates him because they were profiting from God. The Temple was intended for worship and the cleansing of sin and now it had become a place that harbored greed, profiteering, and sin. The Father’s House, the Temple, which was intended to be a holy place had now become a place of greed and thievery. It had become the antithesis of what it was intended. Verse 16 – Jesus overturns the tables and used whips and ropes to drive the money changers our out and says, “Get these things out of here. Stop turning my Father’s house into a marketplace!” Theologian D.A. Carson writes, “Jesus’ complaint is not that they are guilty of sharp business practices and should therefore reform their ethical life, but that they shouldn’t be there at all.” Jesus could have easily incited a riot and it could have turned out bad for everyone. Jesus was interrupting business, and large profits were being made and Jesus was demanding that it all stop. Verse 18 – The religious leaders respond in a way one would not expect; instead of having him arrested for this outbreak or brought before the High Priest for claiming God is his father, they i ask Jesus for a sign to justify his display of authority. Someone who did such a thing would have certainly been questioned by the temple authorities and most likely disciplined for his actions. Since they asked Jesus for a sign shows that that they may have been suspicious as to whether Jesus was indeed a prophet or the Messiah. They were looking for Jesus to do a supernatural sign to prove that He had authority to drive out the money changers and profiteers. John 2:19 - 22 Verse 19 – 22: Jesus says, “Destroy this temple, and in three days I will raise it up.” This is ludicrous. Astonished, the leaders replied, “It has taken forty-six years to build this Temple, and you can rebuild it in three days?”. Interestingly, they were asking Jesus for a supernatural sign and he offered them one and they responded in disbelief. In their view, it would have taken a supernatural act for this to happen. But Jesus was not talking about the physical temple, he was talking about the spiritual Temple. His body is the Temple, and soon it will be destroyed on the cross of Calvary, and after three days, he will be fully restored, alive, and rebuilt once again. Jesus was saying that the time of the temple was ending, and the time of the new temple had come. Jesus is now the true Temple. We see this in Revelation where there is no temple in the New Jerusalem because God will dwell with his people. Through his death and resurrection, there will be no need for a Temple, because Jesus will be the fulfillment of the law and the sacrificial system will no longer be necessary. Significance, Symbolism and What it Means for Us The cleansing of the temple has significance for us. The Cleansing was a sign from Jesus to teach us that God demands and desires pure worship from His children. Sin (i.e. profiteering from the name of God) will not be tolerated. Yet, it is not just the sin of profiting from the name of God that Jesus is against; He is against sin in the body as a whole. This place of worship (the Temple) had become a den of thieves, of sin and needed a cleansing and purification. This applies for us and for the Church as well. God will not tolerate his people openly committing or accepting sin on a personal level or a church level. Yes, there will always be sin in the church or in us individually (because sin is ever present in us) but when a church or individual allows or openly accepts sin to reign or not confront it (looking past it or not wanting to confront it head on) then there will be consequences and God will clean house. In I Corinthians 6:19 the Apostle Paul declares, “Don’t you realize that your body is the temple of the Holy Spirit, who lives in you and was given to you by God? You do not belong to yourself, for God bought you with a high price. So, you must honor God with your body. The Temple (physical building) is no longer necessary because the body in the new Temple. This building is not the church, you are the church and if we allow sin to run rampant in our lives then God will not/cannot bless the body. I do believe God does clean house and he has done so with this church. I am not sure he is finished with the cleansing yet but knowing that He will deal with sin is for us either comforting or terrifying. Now, I don’t tell you this to scare you or make you feel as though you may be the cause of judgment. I tell you (and myself) because God has called us to be His children, His representatives, and His dwelling place. He desires that we be a holy body and we cannot be holy on our own. It is through the indwelling of the Holy Spirit that we may be holy. We as a body need to be vessels of the Holy Spirit. I suggest you and I begin praying that God would search our hearts and our lives and do a spiritual “house cleaning” if you will in our own lives so that He may bless this body and our lives in ways that we could never imagine. In doing this realize that God is not against you and is not waiting in the dark corners ready to strike and expose your sins to the world. He is for you, and He wants to have a relationship with you that is unhindered by sin and unrighteousness. We may have this unhindered relationship with God through the death and resurrection of Jesus Christ. Through his death and resurrection, we now have forgiveness from sins, we have freedom from sin and we have faith to live our lives for the glory of God. Introduction The final two chapters of Revelation are the fulfillment of Isaiah 65:17 “Look! I am creating new heavens and a new earth, and no one will even think about the old ones anymore.” This vision comprises the last major component of the Apocalypse. This chapter stresses the renewed fellowship between God and his people, and the vision encourages the reader to see in this final vision a modification of or, in some ways, a return to the garden of Eden. Revelation 21:1 - 7 Vs 1 – 2: The vision begins by offering an all-encompassing view of the new heavens and new earth and a foretaste of the New Jerusalem that comes down from heaven. The new heaven and earth are marked, by the absence of powers or evil that resists God and causes death. Some hold that the New Jerusalem is a physical city, some suggest it is a symbol of the church in its perfected and eternal state. Regardless, the point is that Jerusalem is the location of the temple where the presence of God dwells. In this vision New Jerusalem is adorned as a bride for her husband. Recall in chapter 19 the people of God are presented as a bride; but here the same figure is used of the place of their dwelling place, the heavenly Jerusalem. Vs 3 – 4: The voice from heaven declares that God’s dwelling place is with the people. When John writes that God’s home or the tabernacle of God is with us, he is saying that God in his glory has come to dwell with us. This does not suggest a temporary dwelling, but from here on God will dwell with his people for all eternity. It is the presence of God, and the fellowship of ALL believers, that contains the basic distinctive of the coming age. The result is death, sadness, and pain become part of the “old way” and has passed away. In Revelation death is an adversary that must be defeated and abolished thus death is now eliminated altogether. Vs 5 – 7: God’s silence in Heaven is broken when he declares, “I am making everything new!” The throne upon which God sits represents his sovereignty and majesty. It is from this position of power that he announces his intention of creating the new order. God proclaims, “It is finished!” All is done now that God has made all things new. God is the beginning which means he is the foundation of all of time, the source, and the origin of all things. He the end in the sense that He directs all of time and history toward the overthrow of all evil and the source of the new creation. He calls those who are thirsty to drink from the spring of the water of life. Scripture often depicts thirst as the desire of the soul for God and eternal life. The overcomers and victors will receive these blessings. In the letters to the seven churches, we learned that the overcomers would eat from the tree of life, not be hurt by the second death, be given hidden manna and a white stone, receive authority over the nations, their names will not be blotted from the book of life, be a pillar in the temple of God, and sit with Christ on his throne. All this is the inheritance of those who remain faithful during the period of final testing. God declares the victors will be his children and he will be their God. Those who deny Christ and who were seduced by the solicitations of the prostitute Babylon have no inheritance in the family of God. Revelation 21: 8 - 14 Vs 8: Those who live contrary to the ways of God… the cowards, unbelievers, the corrupt, murderers, the immoral, those who practice witchcraft, idol worshipers, and all liars will receive their destiny… the second death which is the fiery lake of burning sulfur. This is the same fate as the Beast, False Prophet, and the Dragon. Vs 10 – 14: John is taken in the Spirit to a great mountain to see the Holy City descending from heaven. As the holy city descends, it shines with a brightness that shows the presence and glory of God. This is the fulfillment of God’s promise to Israel that in restoration the glory or presence of the Lord will rise upon them and He will be their everlasting light. The city is surrounded by a great wall with twelve gates, which are guarded by twelve angels. The wall is not needed for security reasons it is simply part of the description of an ideal city as understood by ancient peoples who viewed the security of a city by its strong outer walls. There are twelve gates, and they are named after the twelve tribes of Israel. It is believed that the twelve gates symbolize plentiful entrance. Vs 14: The mention of the “Twelve apostles” is a reference to the disciples. Historically, the church rests upon the apostles and prophets, this means it’s foundation is built upon the faith and efforts of those who first proclaimed the gospel message. The combination of the twelve tribes and the twelve apostles shows the unity of ancient Israel and the NT church. Revelation 21:19 - 27 Vs 19 – 20: The twelve stones parallel the twelve gems that are in the breastplate of the high priest, this suggests that the privileges once reserved for the high priest alone under the old covenant are now available to all the people of God. These precious stones were/are desirable for their beauty and scarcity. The stones mentioned in the Bible are hard to identify with any precision because of the many different types and colors as well as the lack of a standard terminology. But the idea behind the description of this city is that the city is magnificent beyond description. Vs 22: John notes that there is no temple in this new city. There is no temple because it is the symbol of God’s dwelling place and now God dwells among his people. Vs 23: The New Jerusalem does not have a sun or moon to shine because everything is illuminated by the glory of God. Vs 24 – 26: John does not envision salvation for a small handful of people and the destruction or annihilation of most of the humanity. This hope for the nations differs from Jewish sources that expected the Gentile nations to be annihilated at the end of the age or to be defeated and to bring tribute to Jerusalem. The gates of the New Jerusalem are open because with the destruction of evil there is no need for security. Day continues forever without interruption because darkness never comes. Thus, there is no need of closing gates. Vs 27: Everyone who enters the city are those whose names are written in the book of life. Only those who dwell in the new city have access to it. Chapter 22 Revelation 22:1 - 5 Vs 1 - 2: The central point of this verse is that in the eternal state the faithful will live at the source of the life-giving stream that proceeds from the very presence of God. In the New Jerusalem the river in the street is pure and gives life. It is a sign of blessing. On each side of the river is a tree of life and in the early chapters of Genesis we read that if Adam had eaten of the tree of life, he would have lived forever. Thus, the tree of life was a regular feature in Jewish portrayals of Paradise. To eat of its fruit would give eternal life. The tree bore twelve kinds of fruit and there was both an abundance and a variety of fruit that are emphasized. This is seen as God’s provision is new and plentiful. The tree also has leaves that bring about healing. This is intended to show that in the restored Eden everything has been reversed: originally eating of one tree brought the curse—now eating of this tree brings eternal life. The healing leaves signify the complete and total absence of physical and spiritual want. The life to come will be a life of abundance and perfection. Vs 3 - 4: There will be no more curse that humanity brought upon itself in the Garden of Eden. This curse will be removed for all eternity. In return the greatest of all eternity’s blessings is reflected in the one phrase, “They will see his face.” Recall, Moses, the great lawgiver, was not permitted to see the face of God because God had declared, “No one may see me and live”. To see God’s face means direct communion with him. On the foreheads of God’s servants will be stamped the name of God. His name stands for his character. The followers of the beast bore the mark of the beast upon their foreheads, contrarily the faithful will bear the name of God upon theirs. This metaphor emphasizes ownership and likeness. Vs 5: In the New Jerusalem God’s presence, and his glory makes all sources of light unnecessary, thus there is no darkness or night. Revelation ends with the promise of the restoration of all things. In Romans Paul teaches creation is currently in bondage to deterioration, it groans as it eagerly awaits the time when it will be freed from its captivity of death and decay. This takes place when the children of God are brought into the eternal glory that God has prepared for them. The Revelation of John is the final chapter in God’s eternal plan for his people. It brings us full circle to the original intent of God in his creation of all that is. Epilogue Revelation 22:6 - 10 Verses 6–21 of chapter 22 form the Epilogue of the book of Revelation. Vs 6: The angel verifies that this revelation is authentic throughout the whole vision. These words are trustworthy and true. The angel confirms that he was sent by God to show John all the things that must come to pass. Vs 7: The speaker is now Jesus, and he informs the reader that he is coming soon. He announces a blessing to those who stand fast in the great persecution about to break upon the church. They are the ones who keep the prophetic commands of the book. Vs 8 – 9: John attests to all that he has heard, seen, and recorded in the book. John once again falls to worship the angel but is prevented from carrying out his intention by the angel, who explains that he is a fellow servant with John, the other prophets, and those who keep the words of the book. The angel’s urging, “Worship God!” puts in the most concise form of the theme of the book of Revelation. Vs 10: The angel now tells him that it is important that the visions should not be sealed up and all that John has seen is prophetic and should be shared, heard, and understood. Since “the time is near,” the message of judgment and hope is to be proclaimed among the churches. Vs 11 – 22: Jesus announces again that he is coming soon and when he comes, he will bring rewards to repay the deeds of the people. The chapter closes out with another blessing to those who remained faithful to God during this time of persecution as they will have access to the eternal city. Those who deny him will be left and thrown outside the gates with the dogs. The revelation concludes with a stark warning against adding to or taking away from this message. This warning is not addressed to scribes who might be tempted to corrupt the text (but to “everyone who hears,” (the members of the seven churches of Asia) where the book was to be read aloud. The caution is against malicious alteration of the message. The Apocalypse closes with Christ speaking again and informing everyone that he is coming soon to which John says, Yes Lord come soon. The book of Revelation is complete. It is intended to inform the readers of that day (and for us) that God is sovereign, and his eternal plan will come to fruition. However, until that time there will be aggression and resistance, but this all must come to pass. People will be faced with the choice of pledging their allegiance to the beast or to the Lamb. Those who choose the mark of the beast will eventually share the same fate. The great city Babylon will fall. Those who choose to follow the Lamb, will be brought into eternal fellowship with God in the city of New Jerusalem. The end has been explained to the recipients of Revelation. Believers are encouraged to remain faithful and wait eagerly for the return of Christ, who will forever destroy evil and bring in the eternal state of blessedness. Introduction Throughout Revelation, and specifically chapters 19 and 20 the victory of the risen and exalted Christ is depicted from varying viewpoints rather than a linear sequence of events. Consequently, readers of Revelation often get stuck on how and when the events of the apocalypse occur rather than the overall theme, which is God's victory over evil, the lordship and royalty of the Godhead, the resurrection of the believer, and the Kingdom of God/Heaven coming to earth. Vs 1 - 3 Vs 1: An angel comes down from heaven holding in his hand the key to the Abyss or the bottomless pit and a heavy chain to bind Satan. Abyss was thought of as a vast deep cavern that serves as a place of imprisonment for evil spirits awaiting judgment. Vs 2 – 3: The angel seizes the dragon, that old serpent, the devil, binds him, and throws him into the abyss for 1,000 years. When trying to decipher the binding of Satan for 1,000 years depends upon whether the passage is taken as descriptive of the present age or of a period that will follow the second coming of Jesus Christ. 1,000 years is a period elected as a thousand years or a long period of time the devil is bound and thrown into the Abyss, which is then locked and sealed. The reason for imprisonment is not intended to punish the dragon. Imprisonment is to stop him from deceiving the nations. A thousand years of confinement does not change the devil’s plans, nor does a thousand years of liberty from the encouragement of wickedness change people’s basic tendency to rebel against their creator. Three views of the Millennium Doctrine
Vs 4 - 6 Vs 4: John sees thrones with people sitting on them, and they are the faithful martyrs who willingly and obediently gave their lives rather than worship the beast or receive his mark. We do not know much about the people on the thrones other than they have been given the authority to judge. Their judgment does not relate to the question of who is worthy to be resurrected and share in the millennial reign with Christ. The judgement appears to be connected to the vindication of the martyrs and their right to undertake the territory of the defeated powers of evil. John also sees the souls of those who had been beheaded for their testimony of Jesus and the word of God.They are the ones who stayed faithful to God and refused to worship the Beast and the False Prophet/idolatry. “These are the souls under the altar in 6:9 and all who are to meet a similar fate until the time of their vindication (6:11). They are called souls because, at this point, they are still awaiting the resurrection.”[4] Note, John does not speak of a reign of all saints, instead, he refers to the reign of the martyrs. Lastly, John does not relate this reign with Jesus’ second coming. He doesn’t refer to his return at all in this chapter. Instead, like previously stated, John is recording what he is seeing, and it is simply giving us a behind-the-scenes glimpse. Vs 5 – 6: Those who partake in the first resurrection are called “blessed and holy”. They are priests of God, they will reign for the thousand years or period of time, and the second death has no power of them. Vs 7 - 10 Vs 7 - 8: Satan is released from his chains, and he picks up where he left off. He goes out and does what he does best… deceives the nations. He assembles an army to wage war on God. In Revelation, both Gog and Magog are symbols that represent the nations that are against God and assemble for one final attack on God and his people. These are not specific regions; they represent nations across the world who oppose God. Vs 9: The nations that are allied with Satan surround the city where God’s people rside. We anticipate a great battle, but none ever comes, instead, the enemies of God are consumed by fire from heaven. Vs 10: The devil does not suffer the same fate as his followers. He is cast into the lake of fire of burning sulfur. He will join both the Antichrist and False Prophet. In this lake, they will be tormented day and night for all eternity. The lake of fire was always intended for the dragon/devil, the beast, and the false prophet. Vs 11 - 15 Vs 11: This is the final scene of judgment. John looks and sees a Great White Throne descending from the heavens. There is one seated on the throne, who is most likely God, and all creation flees from his presence, because of his awesome grandeur. The symbolism behind this is to show God is in charge and he will implement justice upon all that is under the control of evil. In its departure from the presence of God, no place is found for the terrified universe. Vs 12: The rest of the dead the “great and the small” all stand before God. This shows that no one is so important that they are immune from judgment, and that no one is so unimportant as to make judgment inappropriate. There is a book with deeds written in it and the other is the book of life. Concerning the deeds, the issue is not that salvation is attained by works but that works are the evidence of a person’s relationship with God. Our deeds matter. Salvation is by faith and obedience, and faith is revealed by the works of obedience it produces. The second is the book of life. This would be considered a divine registry. If one’s name is not written in it, they are thrown are not permitted into God’s Kingdom. Vs 13- 15: The sea now gives up its dead, as do death and Hades, and all people are judged based on what they have done. The sea is specifically mentioned to show that no one—not even those whose bodies had gone unburied because lost at sea—would escape resurrection and judgment. The lake of fire is the second death. Anyone whose name is not written in the book of life will suffer the fate of the dragon, the beast, and the false prophet. This concludes the judgment of evil. The church reigns triumphant with the Messiah. [1] Steve Gregg, Revelation, Four Views: A Parallel Commentary (Nashville, TN: T. Nelson Publishers, 1997), 27. [2] Steve Gregg, Revelation, Four Views: A Parallel Commentary (Nashville, TN: T. Nelson Publishers, 1997), 28. [3] Steve Gregg, Revelation, Four Views: A Parallel Commentary (Nashville, TN: T. Nelson Publishers, 1997), 28. [4] Mounce, R. H. (1997). The Book of Revelation (p. 365). Grand Rapids, MI: Wm. B. Eerdmans Publishing Co. Vs 1 – 5: The “Song of Victory” breaks out in heaven which contrasts with the woes of the kings, merchants, and seafarers lose everything as a result from the fall of Rome. There is a celebration in heaven because evil has not triumphed. We hear the praises from the nations who declare God as their salvation. The angels also all sing out in praise for the salvation, glory, and power of God. His judgment of the prostitute who tarnished the earth with her infidelities is a true and just judgment. In this crowd we also hear the twenty-four elders and the four living creatures as they sing, “Amen, Praise the Lord!” We hear a voice from the throne inviting the whole earth to join in response of praise to God. Vs 6: John hears a sound like the sound of a vast crowd, like the roar of a mighty ocean waves, and the crash of thunder. Such a spectacle is appropriate for the proclamation that God has at last proven his worldwide reign on earth. Vs. 7: The heavenly choir resumes its song of praise with the exhortation. “Time has come for the wedding...” In biblical times a marriage involved two key factors… the betrothal and the wedding ceremony. These two were usually separated by a period of time during which the future bride and groom were considered husband and wife and as such were under the contracts of faithfulness. weddings in the near east is appropriate to help us get a better feel as to what is going on. A wedding celebration in Jesus’ time could last as long as a week. It was truly a festive celebration. From what we gather there was no religious ceremony that precedes the celebration. We do know the groom would get dressed up in his best outerwear and go to the parent’s house of the bride. He was accompanied by friends, musicians and torch bearers if it was nighttime. He received his bride from the parents and a celebration followed (signing of a contract or document of sorts did occur). In the evening the bride was escorted to the nuptial chamber by her parents, and the groom by his companions or the bride’s parents. On the next day the festivities were resumed, continuing for seven days. It was a festive time and the whole community celebrated it. The groom was the one who footed the bill and was expected to provide enough food and drinks for the whole party. To run out of supplies would be a huge embarrassment to the groom. It was possible for legal action to be taken against a family if they failed to provide enough food and drink for their guests. By analogy, the church, espoused to Christ by faith, now awaits the (second-coming) when the heavenly groom (Jesus) will come for his bride and bring heaven to earth for the marriage feast that lasts for all eternity.[1] his bride has prepared herself. The bride, the wife, or the woman, here is the reverse of Babylon, the depraved woman. The white robe is symbolic for one’s standing before God. The readers are warned that sin contaminates their garments, thus making them unfit for entrance into God’s presence. Hence, they must wash their robes in the blood of the Lamb by receiving the benefits of Christ’s death. Thus, the cleansing allows access into the New Jerusalem. The white robes are given as a promise of resurrection for those who were martyred. Being clothed in splendor was a traditional way to refer to resurrection. Vs 8: The prostitute who was once adorned with fine clothes and jewels is now in tatters and destitute is now contrasted with the church (the Bride of Christ) that is attired in linens of pure white. It is explained to John that the linen represents the good deeds of the saints. Vs 9 – 10: John is told to write, “Blessed are those who are invited to the wedding feast of the Lamb.” The church portrayed as both the bride and the guests who are invited to the wedding. In Revelation those invited to the Lamb’s wedding feast enjoy God’s kindness; they are “called” and “chosen” The Lamb’s wedding feast is gracious, in contrast to the “banquet” on the battlefield in the next scene, where the allies of evil are defeated and are devoured by birds. Overwhelmed, John falls and worships the angel, most likely mistaking the angel with Jesus. Immediately John is told not to worship him because he is a mere servant of God. Such an act of worship is unsuitable because the angel is also a fellow servant with John. Vs 11: Without warning heaven opens and suddenly there appears a white horse whose rider (named Faithful and True) is ready to wage a righteous war and end the present age. Vs 12: John sees a rider on a horse, the Messiah, Jesus Christ. John describes this rider’s eyes were like flames of fire. This represents that nothing can be hidden from the Messiah. Upon his head are many crowns. This is an apparent contrast to the seven crowns of the dragon and the ten crowns of the beast out of the sea. Many crowns indicate unlimited power. He is King of all kings; all authority and power are is his and his alone. “A name written on Him...” The most common understanding of this name is that it is a secret name whose meaning is hidden from all creation. It expresses the mystery of Christ. There will always be a mystery about Jesus that humanity will never fully grasp or understand. Vs 13: According to Craig Koester, “There are two principal interpretations concerning the source of the blood. The most probable is that this is Christ’s own blood. Revelation says that Jesus’ blood advances God’s kingdom by delivering people from sin. Jesus’ blood makes the robes of the redeemed white, like the robes of those who follow him into battle. His blood also brings victory over evil, and here he defeats the satanic beast and false prophet. Since Christ appears in a bloodstained robe before the battle begins, the blood must be his own. A second interpretation is that it is the blood of Christ’s enemies. Revelation’s battle scene draws on Isa 63:1–3, in which God is portrayed as a warrior who has trampled the winepress of wrath so that his robes are red with the blood of his enemies. Since Jesus tramples the winepress in Rev 19:15, one might assume that his robe too is spattered with his adversaries’ blood.” [2] Vs 14: One would think the heavenly army is composed of angels, but more likely refers to the “called, chosen and faithful” in Revelation 17 and this would certainly include the faithful martyrs. Their “finest pure white linen” points to the righteousness of divine retribution. Vs 15: “Strikes down nations with sword” - The sword represents the conquering power of his judgment through word. This is not a literal sword, but it is a fatal pronouncement that goes out like a sharp blade from the mouth of Christ. “Rule with an Iron scepter” - To rule with an iron scepter means to obliterate rather than to govern in a harsh manner. Just like the shepherd, he not only leads his flock to pasture but defends the sheep from predatory animals. This final picture of ruling with an iron scepter can also remind us of the words of Jesus who calls himself the Good Shepherd in the Gospels. Jesus the Good Shepherd John 10:14 - 18 Vs 14 - 15: “I am the Good Shepherd…” Jesus knows those who belong to him. Take a moment and let that sink in. If you are a believer in Jesus, it is because He called you by name, He chose you to be part of His flock; He willingly died for you so you can have an abundance of life. The word “know” is an intimate word. It isn’t a general, “yeah I know her”, but has also been used as a Jewish idiom for intimate intercourse between a male and female. It is a type of “oneness”. Jesus is one with his flock. Our relationship with Jesus could/should be the same as the relationship between the Father and the Son. Vs 16: “I have sheep that are not of this fold…” refers to Gentiles. The Jew’s thought salvation was reserved for them alone because they were God’s chosen race. However, Jesus tells us there are some sheep who are not of this fold who will hear his voice and respond. Thankfully Jesus expands his folds to us who are not of the Jewish fold. Vs 17 - 18: The Father and the Son’s love are directly linked to Jesus’ death and resurrection. This is a very interesting passage to me because Jesus GIVES HIS LIFE (it is not taken from him) to be raised again. Jesus’ death AND resurrection has always been the plan. It has always been plan A, B & C. The resurrection was not something God thought of after Jesus was crucified. Jesus went to the cross knowing he would live again. Verse 18 tells us so much about the death and resurrection. You have probably heard a discussion or read an article about “who killed Jesus?” Was it the Romans? Was it the Jews? Was it sin? Was it humanity? The answer is none of the above. Jesus was not killed; he gave his life… He laid it down. He did it on his own accord. Jesus had/has authority over death. He submitted to it on his terms. In the same sense Jesus has the authority for resurrection. This authority was given by the Father. If Jesus has the authority over death and the resurrection in his life, can you trust he has authority over them in yours? Do you believe Jesus is willing and able to raise you up on the last day? We have no reason to fear death because death is subject to Jesus, and we are in Jesus, so death has no dominion over us. Sure, we will all die one day but we also live in the hope and expectation that we will also be resurrected through the authority of Jesus. [1] Mounce, R. H. (1997). The Book of Revelation (p. 347). Grand Rapids, MI: Wm. B. Eerdmans Publishing Co. [2] Craig R. Koester, Revelation: A New Translation with Introduction and Commentary, ed. John J. Collins, vol. 38A, Anchor Yale Bible (New Haven; London: Yale University Press, 2014), 756. The announcement of Babylon’s judgment comes in two divisions. The fist is an angel who comes down from heaven with “bright splendor.” and with great authority. The angel announces that Babylon (Rome) has fallen. The second is when another voice from heaven calls God’s people out of the city, for it is about to receive double the penalty for the suffering it imposed on others. There is nothing ahead for the city but death, mourning and famine. The once proud kingdom is now about to be ruined. As we will see Rome has become a home for demons, evil spirits, and unclean birds. Nations drink her adulterous wine, kings commit adultery with her, and merchants grow rich from her excessive luxuries. Revelation 18 Vs 1 – 2: Babylon has always been figurative of resistance to the expansion of the kingdom of God. As it fell in times past, so will it be destroyed in the future. Rome is called “Babylon” so readers will know what God did to the first Babylon and then recognize that in giving Rome that title he will once again carry out his judgment on the city. The once magnificent city of Babylon will lie entirely forsaken. It is to become the hideout for evil spirits and all kinds of unclean creatures. This is it is a prophetic representation of complete isolation where the accomplishments of humanity have become the demonic dwelling place of unclean and abominable creatures. Since Rome is already the habitation of evil spirits, it follows that when she falls nothing will remain but the evil spirits and ceremonially unclean creatures. Vs 3: This verse gives the reason for the fall of Rome. Rome is fallen because she has coerced the nations to drink the wine of her passionate adulteries. Adultery is often symbolic in the OT for apostasy from God. It is used here to denote the impure and illegitimate relationships between Roma and all the nations of the earth. In the last days it will be personified by worship of the beast. Vs 4: God’s people are called to leave this ill-fated city. Prophets of former days had issued similar warnings. The call to leave suggests a literal departure from the doomed city, but when, according to theologian Robert Mounce, “projected on the larger screen of the consummation it becomes a call to the last generation of believers for ‘spiritual withdrawal from Vanity Fair.’”[1] Two reasons they are to leave the city:
Vs 7 - 8: Rome is to receive sorrow and torment in the exact proportion to the self-glorification and luxurious lifestyle she has chosen. This humiliation of Babylon will involve torment and grief. The judgment that will fall on Rome will be like in kind to what she has dished out to others. She will receive a double portion from her own cup. She who once boasted of her invulnerability will be brought to nothing. Just as she has caused many to experience every kind of adversity, she herself will experience the distress of poverty and demise. The point, however, is not that the church will rejoice because others suffer but because God in his justice will see to it that the haughty vindictiveness of Rome will not go unnoticed or unpunished. Vs 9 – 10: The kings and nations that turned to Rome and profited and benefitted their allegiance to her will all mourn because the city they depended on and loved has fallen. They were involved in illegitimate affairs (immoral business practices, and power) with the prostitute and at one time enjoyed the luxuries that their adulterous relationship with Rome provided to them. The nations do not rush to the rescue of their concubine but “stand at a distance, terrified by her great torment”. They are amazed that judgment could fall upon a city in such a swift manner, as great and strong as Rome. They raise their voices in the sorrowful lament. Vs 11: The mourning is also taken up by the merchants not out of sympathy for the fall of Rome who is now brought low, but because with its destruction they have lost their major source of financial gain Vs 12 – 14: The merchants mourn the fact that all the rich luxuries that Rome longed for have vanished forever. The concluding clause, “never to be recovered,” brackets the list along with the earlier statement, “no one buys their cargoes anymore” Vs 15 – 17: The merchants had profited richly from their trade with the great city of Rome. Now, like the kings of the earth, they take their stand at a safe distance to weep and mourn. Their lament is poetic in form. Continuing the use of triplets, the merchants describe the city as dressed in fine linen, purple, and scarlet; she glitters with gold, precious stones, and pearls. Vs 18: The mourning continues with a third group, and it involves those in and connected with the shipping industry. As they watch the smoke rise from the burning ruins, they cry out in amazement, “Where is there another city as great as this?” Vs 21: Another mighty angel appears and takes a “huge millstone” and throws it into the water, never to be seen again. This represents the fall of Babylon (Rome). She will be cast out, forever lost and no one will ever be able to see this great city again. The angel violently throws the millstone into the sea. This emphasizes how quickly and astonishingly the judgment of God will be accomplished not only upon an ancient city but the entire ungodly and anti-Christian world who opposes God. Vs 22 – 23: John describes the effects of the sudden overthrow of Rome. He describes numerous characteristics of everyday life in Rome that cease to exist.
Vs 24: The angel speaks about the blood of Christian martyrs that flowed in the streets of Rome. Rome’s guilt extends to all who have been slain upon the earth because she is the reigning sovereign of the entire world.[1] [1] Mounce, R. H. (1997). The Book of Revelation (p. 339). Grand Rapids, MI: Wm. B. Eerdmans Publishing Co. [1] Mounce, R. H. (1997). The Book of Revelation (p. 327). Grand Rapids, MI: Wm. B. Eerdmans Publishing Co. |
Jeff has been in full-time ministry for thirty years. He currently serves as Executive Director at Anchor House Ministry at SeaPort Manatee in Palmetto, FL and he is a part-time Campus Pastor at West Bradenton Southside in Bradenton, Florida.
Jeff Has authored A Lent Devotional (A Spiritual Journey to Lent) an Advent Devotional (The Advent of Jesus) and a devotional on the book of James (James: Where Faith and Life Meet). All three are available on Amazon. He is married to Carrie and they have four children, Micaiah, Gabe, Simon, and Berea. Preview or purchase Jeff's Books
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