17 12 2011

Acts 17:11; 2 Corinthians 4:2; and 2 Timothy 2:15; Revelation 22:18-19

I warn everyone who hears the words of the prophecy of this book: If anyone adds anything to them, God will add to him the plagues described in this book. And if anyone takes words away from this book of prophecy, God will take away from him his share in the tree of life and in the holy city, which are described in this book. Revelation 22:18-19

Do you read from the Bible or read into the Bible? Do you know the difference?

How is the Bible delved into by your eyes, mind, and church? Do you seek to read into it what you want? Or, do you seek to glean what God actually has for you and the people He has called you to teach and reach? Are the views you have based on hard evidence and careful biblical study? Or, do you just take for granted what a favorite mentor or teacher or theological position has to say?





What does Revelation 9: 12-21 mean to us now?

8 10 2009

Sin is missing the mark that our Lord has for us. Sin is a violation against God and His people. It was a Greek archery term. The mark or target is God’s righteousness, and because of sin, we can never hit the target. There is no “Robin Hood” that can ever hit God’s target. Thus, all humans are sinners; we all have failed His law, either by our direct transgression or “commission,” (that is deliberately disobeying, such as in adultery) or failure to conform to His standards, called “omission.” Even if we are not aware of that aspect of the law, we have no excuse. As with the police, ignorance of the law is no excuse. We can’t say, “hey, I did not know the speed limit!” or “I did not know it was not OK to steal that watch!” Every time we sin, we incur greater guilt and punishment than before. (Gen. 3:1-24; Jer. 17:9; Rom. 2:1-11; 3:10-26; 5:12-19; Titus 1:15; James 1:12-15; 1 John 1:8-10) Original Sin is explained by the Fall; it was not the first sin, but the term refers to the result of sin, that everything has become corrupted. 

The lure of sin, occult practices, and idolatry is influential and controlling; it seeks its own and those who harbor it. This is not just the pagan idol of people past; it is anything we worship and place first in our life other than our Lord. It is all about crime and punishment of those who do not seek truth and justice; it is immorality and the choice to do and be evil. Sin can also seek fame, power, money, manipulation, and exploiting of others over all else. Sin is something we do in our minds and that translates to how we live our lives. It is the same as what we do with Christ; if we live our lives glorifying Him, how much more content would we be? 

Questions to Ponder: 

  1. How do you feel knowing that our Lord is ready to release His judgment in whatever form He sees fit? What about that we as a Church are called to clearly understand the urgent need to repent? What do you and/or your church need to repent of?
  1. How can your faith become stronger by knowing that all that exists is submissive to God’s supremacy, the God who reigns in all of history and time? How can your faith be reassured by knowing that He has victory over all that oppose Him? Do you fully believe that Christ supplies us with all we need? If not, what is in your way?
  1. Why do you suppose the overarching human desire is to remain in sin even when its destructive nature and how it hurts is in full view? What can your church do to help people see the veracity of their sin and still be welcoming and nonjudgmental?
  1. John is pointing people not to just earthy threats in his time, but the real threats that jeopardize our eternal souls to the entirety of all Christianity and the Church. So, what are the threats and tests you face? What can you do to relieve yourself of fear and combat the threats?

 © 2006 R. J. Krejcir Ph.D. Into Thy Word Ministries http://www.intothyword.org





The Four Main Views of Revelation 9: 12-21

8 10 2009

The Preterist view: They see this passage as God’s vengeance, using the Roman armies to descend on apostate Israel and the destruction of Jerusalem in 66-70 A.D. Josephus recorded that the Euphrates is where the Roman troops, defending the eastern border, came from. “Very hour” refers to the precise nature of Roman attacks. This is also what Daniel prophesied in his “seventy weeks” (Deut. 28; Dan. 9:24; Mark 13:3; Luke 21:6-7, 20-32). “Two hundred million” is seen as the fearsomeness of Rome and the travesties of war. “Plague” refers to the locust plagues in 66 A.D. The lack of repentance is from the debased reprobate mind (Rom. 1: 20-28). Josephus recorded massive insane evils by Jews to other Jews during this time including cannibalism; and still they refused to repent. 

The Futurist view: They see this passage as about literal demonic angels who are invading or who are influencing the human invaders from the Orient in a great future battle (2 Kings 2:11; 6:13-17; Rev. 19:14). “Two hundred million” is what they see as the literal number of the armies. They see the “breastplates” as descriptions of modern military machines. The lack of repentance is from the hardening of the hearts, ignorance, and refusing to see the veracity of their situation (Eph. 4:17-19). They see “magic arts” from the word pharmakon, which in its English form is “pharmacy,” as drug abuse, civil decay, and sin during the tribulation. (This is an example of the improper use of exegetical methodologies; one should always seek the meaning from the actual original languages and context and also what it meant to the intended audience, then compare it to other passages such as, in this case, Daniel, to find the authentic meaning. This is proper “exegesis.” Never seek a meaning from modern vernaculars or hearsays¾that is reading into the text, which is called “eisegesis” or sometimes refered to as “isogesis” (means “to lead in” as in to introduce into the text our own presuppositions, ideas and thoughts and ignore what is actually there to satisfy our own agendas and opinions) ¾because you will skew the intent that God has for us.)  However, in this case drugs may be a possible application, as drug abuse is extremely destructive and may perhaps be a means that God uses; nevertheless the clear meaning here is “witchcrafts,” as this is what the text is clearly saying. 

The Idealist view: They see this passage as symbolic; the means and aftermath of war as God’s judgment comes from using the metaphor of Euphrates, which indicates a boundary for God’s restraint and the protection of Israel. It now refers to the means of the destruction and judgment of those who persecute God’s Church (Psalm 33:16-17; Prov. 21:31; Isa. 31:1; Zech. 9:10). That only one-third are judged and killed is a representation of God’s grace and mercy, and the fact that He judges is the result of His hearing prayers and His faithfulness to the faithful (Rev. 5:8; 8:3-4). The judgments are from false beliefs and worldliness that create moral decay and bring about judgment to a society. When society beaks down, wickedness occurs; it is a result of sin without any restraint or repentance. In other words, people judge themselves and God wants us to be triumphant and joyful in Him with His percepts that are best. The lack of repentance is from man’s refusal to acknowledge God, the desire to remain in sin and pain, and a refusal for conviction. 

The Historicist view: They see this passage as the age of the Byzantine Empire around 1000 A.D. They were under attack from the Tartars, then the Turkmans in 1055 A.D. and again in 1453 A.D. by the Turks who were all horsemen. All invaded from the Euphrates area. (This is a “micro” application of this view, overlooking the veracity of the meaning. Others have said the same of the two world wars of the 20th century and all the chaos and calamity that resulted. Many in this camp have complicated and convoluted theories for the “very hour,” calculating precise days for their theories. This is an example of reading into the text what is not there.) The lack of repentance is from apostate churches that cater to their own sin and/or the corrupt Papacy in the Middle Ages that led to the Reformation.

 





Exegetical look into Revelation 9: 18-21

8 10 2009
  • Breastplates. The breastplate at this time was a “coat of mail” of inner woven rings of brass laid over leather that protected the soldier; arrows could easily pierce it.
  • Out of their mouths came fire. The Parthians used flaming arrows made from canvases and wood that easily destroyed villages (1 Kings 1:10-12; Rev. 11:5).
  • Fiery red, dark blue/sapphire. This is the color of burning sulfur; these images are used to invoke fear, as fire especially in its ferocity is a “primal fear.” 
  • Heads of lions.  Also a primal fear; No unarmed, normal human can meet a lion and live. Lions were a symbol of power and were also used as a means of God’s judgment (2 Kings 17:25-26; 1 Chron. 12:8; 2 Chron. 9:17-21; Jer. 50:17).
  • In their tails. May refer to the arrows of the Parthian’s rear cavalry or an unknown means of delivery of God’s judgment. This perhaps underscores the demonic source of the horses, over which God is still in control.
  • Like snakes. This may refer to thievery and those who are a clear and present danger (Rev. 12:9).
  • They did not stop worshiping demons. This metaphor also alludes to the worship of idols who can’t move, talk, or respond, and who are made and controlled by man. Such idols and those who make and follow them are worthless and powerless and can do nothing but look pretty (Psalm 135:15-18; Isa. 46:6-7; 1 Cor. 10:20). This also refers to fallen angels working with Satan to bring and bear evil manipulation on humanity (Duet. 4:28; Psalm 115:5-7; 1 Cor. 10:20).
  • Still did not repent indicates that the people are “stupid” and have no excuse. They had some warning, either by prophets, by the clear teaching of the Word, or by some supernatural pronouncement. They knew their deeds were wrong, yet they refused to acknowledge Christ or repent of their ways even in the face of catastrophes. In addition, if they repented, they would be spared their calamities, yet they refused… talk about being hardheaded (Ex. 7:22-23; 8:10; 9:14-29; 10:2; 14:4; Amos 4:6-11; Rev. 2:14; chaps 10-11; 16:9-11)!
  • Magic arts / sorceries refers to any kind of witchcraft or sorcery being brought together. The word denoting magic arts also means, “mix in” (pharmakon) and is where we get our English word pharmacy. In Acts, there was some repentance of this, but not usually (Acts 19:19).

 





Exegetical look into Revelation 9: 12-17

8 10 2009
  • Other woes. “Woe” means “look out, terror is coming,” or a stern warning. John is not done yet; he is giving further warning, as more trouble is to come. This is indicative of Old Testament prophetic orators such as Jeremiah and Amos (Amos. 5:18-6:1; Rev. 6:10; 8:13; 10:1-11:14).
  • The horns of the golden altar referred to the extensions at the four corners of the altar inside of the Temple. This calls to mind an image of worship, and the portrayal of God’s heavenly throne (Ex. 24:10; 27:2; Deut. 11:11; 1 Kings 7:23-25; 2 Kings 16:17; 2 Chron. 4:2-6,15, 39; Psalm 11:4; Isa. 51:9-11; Jer 27:19; Ezek. 1:22; Rev. 8:3-5; 11:19; 14:15, 17; 15:2-6, 8; 16:1, 17). This was also an image of refuge and a place of repentance to those fleeing judgment, and/or providing safety measures from an avenging person. They could ask the priest for clemency before God by taking hold of the horns (1 Kings 1:50-53; 2:28; Amos 3:14).
  • Four Angels. These angels are not mere messengers; they have authority from Christ to do His bidding, and they had influence over leaders of people (Dan. 10:13-21). The context and meaning here may denote that the angels are figurative and it will be human means that will create these plagues such as war or terrorism. But, they can also be supernaturally created angels in command of the demonic cavalry, or God using demons for His bidding.
  • Released. Jewish traditions stated that God imprisoned angels who were destructive or who were “fallen,” usually in the depths of the seas or earth, to protect His people until such time as He desired to use them for His purpose.
  • Great River Euphrates. This longest river in western Asia stretches for 1,700 miles. This was the boundary God gave Israel and also the boundary of the Roman Empire and the Parthians (Deut. 1:6-7; 11:24; Jos. 1:4; Isa 8:5-8; Rev. 16:12).
  • Very hour and day and month and year. This is apocalyptic language that shows us that God acts according to His purpose and His timetable. It is not meant to be taken literally lest we read our versions, agenda, or timetable into it.
  • To kill a third of mankind. These are “casualty statistics” also used by John to invoke fear and call wayward people to repentance. Such destruction can only happen if God allows it for His purpose; keep in mind the call for repentance that is being disregarded. Such judgment is merited and deserving, yet by God’s grace, He spares two-thirds!
  • Mounted troops. Most likely referring to the Parthians, who were exceptional horsemen and brought war, with cavalry troupes (also known for being skilled archers on white horses), into play. They invoked total fear and chaos to the region. A battle with them would fit the cosmic images that John uses, but John is pointing to them not as just earthy threats in his time, but the real threats against our eternal souls to the entirety of all Christianity and the Church.
  • The number …was two hundred million. This is an incalculable number, not necessarily literal. Such a number is in “hyperbole language (intended exaggeration)” as this was more than the population of the entire world at that time. The entire armies of the world today would be under 10 million. China has 2.3 million, and Russia had three million at its highest (now a small fraction thereof). The largest assembled army during the first Gulf War, including 31 nations, was under one million (Psalm 68:17; Dan. 7:10; Rev 5:11).




Revelation 9:12-21

8 10 2009

Introduction 

“The Sixth Trumpet”  

The Sixth Angel now blows his trumpet, and brings about more judgment. On the surface, this looks like only doom and gloom, as it is for those who seek evil and refuse to repent. But, what many people choose not to see in this passage is that this is also the work of God’s patience and grace. Perhaps it is anticlimactic and our thirst for revenge outweighs our desire to see things set right. But God reveals His temperament by offering His forgiveness, thus allowing for humanity to repent and come to their senses. Nevertheless, they choose not the ways of God and life, nor do they choose the ways of goodness and virtue. Instead, they refuse His offer of grace and forgiveness and dig themselves further down in their sin and became entrenched in their debauchery. People from the past, present, and future (all of humanity) are bent on serving only the means and wants of self. They seek what is wrong¾naturally and deliberately. These acts are continual throughout human history and are contemporaneous, remaining now and in the future, a result of our fallen, sinful nature (Rom. 1: 18-32; 3:23; 6:23). 

The Roman Empire was experiencing greater and greater problems with the Parthians in the eastern border area of Asia Minor, where John’s readers were. This region greatly feared attacks and/or an all out invasion by them. These Parthians were depicted as the enemy and propaganda waged an early “cold war” between them and Rome. There was even mythology that Nero would arise from the dead and lead these Parthians in his blood lust revenge against Rome, the Jews, and the Christians. Some Jews believed the Parthians would come and save them from the Roman occupation, hence why the war of 66-70 started against a far superior force. However, they did not receive the help, and the Jewish revolt failed, abruptly ending the Temple, the city, and the Jewish way of life. The first century Jews put their trust in war and a fabled, non-convicting messiah instead of the Living Lord! 

This passage is as much about mercy as it is about judgment! The human desire is to remain in sin when we have in full view its destructive nature and how it hurts. It is not just mischief; it seriously maims us and all those around us. The idea of sin can confound the mind. Yet, it is our minds that are not conformed, neither is the soul of those who remain in sin. Sin is very, very powerful-not just a lure, but also a way of life that seems fulfilling, exciting, and desirable, even when it does not work and it kills us (Rom. 1:28-31).





What does Revelation 4: 1-5 mean to us now?

12 06 2009

One day, this door will be open to us and we will be there.

The question is, are you ready and have you lived the life He has called you to? God calls us to be earnest in pursuing a serious, deep—rooted, and determined faith. It is a call to persist in our faith and determination, regardless of obstacles—physical limitations, spiritual depression, spiritual warfare, or our circumstances. If everything came to us instantly, there would be no growth, no appreciation, no maturity, and no faith. Faith requires resistance and struggle to make it flourish and grow. God is not the One Who always holds us back; it is usually our refusal to reach out and seize the opportunity. It is we who refuse to exercise our faith and grow. It is we who speak just a simple prayer with no earnest thought behind it, with no zeal or realization of God’s mercy and grace. We get so caught up in our own struggles that we do not look past the crowd to call His Name. We do not realize that He will stop, look, and listen—just for us!

God has given you an open door. What does it take for you to answer and to open it?

Questions to Ponder:

  1. Can you imagine what Heaven will be like? Or, is it so far above your ability to imagine that it is a mere hope?
  2. John, Ezekiel, and Daniel all used images and metaphors to describe this wonder. What do you suppose are the reasons for this?
  3. Why do many Christians today get so caught up in these images that they miss the point of the message? Have you ever done that?
  4. Many misguided interpreters read into a Bible text, stringing together other passages out of context to create a grand theology out of injudicious reading and insert ideas that are not in the passages. What could be causes and motivations for this? Why are we called to read His Word with “exegesis,” or a right explanation and analysis of the text from what is actually in it?
  5. One day, this door will be open to us and we will there. The questions are, are you ready, and have you lived the life He has called you to? What do you still need to do?
  6. What would it mean to your faith and relationships to be better at seizing the moment and taking advantage of the opportunities He gives? Remember, the application is that all who are in Christ are His representatives, both individually, and collectively as the whole assemblage of all Christians who are the Church. How can you make this so in your life and church?
  7. In the meantime, as we wait to see all this for ourselves, how can we fuel our perseverance and productivity by His marvel? What can you do to further persevere with your call and faith?

© 2006 R. J. Krejcir Ph.D. Into Thy Word Ministries http://www.intothyword.org





Exegetical look into Revelation 4: 4-5

12 06 2009

What would a glimpse of heaven do to and for you?

The point of this portion of Revelation is to motivate us as a Church to get right, and get busy in Him. How many churches do we know who are indifferent, who just get by and do nothing to exercise their faith or show who Christ is in their lives? Such a church is exercising faithlessness to the point that they actually scheme to not grow in Him, revealing their breach of faith and disloyalty. Such a church will not reach out. Their programs are superficial and inclusive to themselves and not available to others who need them; thus, they are not worthy to be called Christians.

  • Encircled the throne…surrounded by is a parody of a kings court, showing his importance. These images can help us see God’s centrality and eminence. These are visions of angelic courtiers as attendants serving in a royal monarch’s court (1 Kings 22:19; Job 1:6; 2:1; Psalm 89:6-7; Ezek. 1; Dan. 7:9-10)
  • Twenty-four other thrones. In the art of that period, the image of a few (such as priests) means there are many more than depicted. Thus, the number does not mean an actual number. This applies through most of Revelation. Numbers are symbols, not accounting or actual numbers.
  • Twenty-four. The number 24 can mean many things such as the 24 books of the Jewish cannon, or the 24 orders a Jewish priest at the time took, or the completeness of the 12 tribes and 12 Apostles, indicating all who bow to Christ. These numbers are symbolic and not actual accounting as there were 14 apostles and 13-14 tribes depending on context of the listing. (Joseph was two.) (Deut. 21:6; 1 Chron. 24-25; Isa. 24:23; Dan. 7:9; Acts 1:26; Rev. 5:5-14; 7:4-17; 11:16-18; 14:3; 19:4).
  • Twenty-four elders. Elders refers to those with authority. In the context of a church, they are God’s representatives called to declare and serve Him wholeheartedly and righteously. Referring to God’s “cabinet officials” denoting those “with wisdom” as His attendants who worship and serve Him, there are two theories¾Angels or people, or perhaps an exalted category of Angels. Perhaps, it refers to the Church as triumphant; others say it indicates the ancestors of Christ. However, the passage and context suggest celestial representatives, which can mean the Church¾as those who are redeemed or God’s servants¾or, more precisely, both. This is also suggestive of how a healthy church functions with elders who seek wisdom, serving and worshiping God. The application is that all who are in Christ are His representatives—individually, and collectively as the whole assemblage of Christians as the Church.
  • Dressed in white. White, in ancient times, was associated with good and purity. In contrast, black was associated with bad. The dead were buried in white and priests were dressed in white (Rev. 3:4).
  • Crown refers to victory.
  • Flashes of lightning. Special effects in ancient times indicated an important event. Here, it is pointing to God’s self-revelation. It is the symbolic representation of the awesome majesty and power of God. It refers to God’s Supremacy and Authority and our duty to heed His voice and reverence Him. It is also a symbol of the fake god, Zeus’ authority and vengeance (Ex. 19:16-19; Job 37:5-6; Psalm 18:11-15; Ezek. 1:4, 24; 43:2; Dan. 10:6; Heb. 12:18-29; Rev. 8:5; 11:19; 16:18).
  • Rumblings and peals. An illustration of God’s mighty power coming to deliver His people (Psalm 18:12-15; 77:18).
  • Seven lamps/torches refers to the seven churches that are representative of God’s Temple here on earth, as all churches are. The image that God is Light refers to the Church as the body of believers whose duty it is to be a light and a witness for Christ. This is why some commentators take this as meaning the Holy Spirit; however, the theme is that His character is the Light we follow and proclaim, and refers to the O.T. account of how God’s Glory descended into the Tabernacle. Now, our purpose is to point to His glory, as the Church is the light of the world. Proclaiming the Church as a lamp stand is saying the Church is significant as the true place of reverence to God (Gen. 1:3; Ex. 25:31-40; 1 Kings 7:49; Zech. 4:2; Matt. 5:14-16; 18:20; 28:20; John 1:4-5; 8:12; 14:18; Acts 26:13; Eph. 1:10; 5:8-13; Phil. 2:15; 1 John 1:4-5; Rev. 1:12-13; 2:9; 3:9).
  • Seven spirits of God means an angelic court pointing to God’s Fullness. The word, seven, means completeness, perfection, and its importance is compounded. Some believe this is referring to the seven celestial beings (Rev. 8:2). However, context and word meaning attest to the Holy Spirit and His various roles as Counselor, Bearer of Wisdom, Fruit, etc. (Isa. 11:2; Zech. 4:2-6; 2 Cor. 13:14; 1 Pet. 1:1-2; Rev. 1:4; 4:5; 5:14).




Exegetical look into Revelation 4:1-3

12 06 2009

This passage is cycle one (Rev. 4:1-8:1) in a series of seven heavenly visions given to John by Christ (Rev. 4:1-22:5). In this first cycle, God is presented on His Throne as the King of Kings, as The Supreme Majesty in sovereign control of all things. He is the One who rules and governs us; we are the ones who are to bow to His supremacy and surrender to His Lordship. The centrality of His Supremacy in this passage gives hope to those who are suffering, and purpose to those who have lost theirs.

  • After this. This is a literary reference to the transition from the epistles to the seven churches over to John’s heavenly visions.
  • I looked. This possibly refers to a vision, or a vibrant dream (Ezek. 10:1; 44:4; Dan. 10:5).
  • A trumpet said. This means God is preparing to give a command or the pronouncement of His Word (Ex. 19:16). Here, many misguided interpreters read into the text a “rapture,” and string together other passages out of context to create a grand theology out of injudicious reading and inserting ideas that are not in these passages, such as 1 Cor. 15:51-54 and 1 Thess. 4:16-18. This is called “isagesis” which is a personal interpretation of a text from our own ideas. However, we are called to read His Word with “exegesis,” or a right explanation and analysis of the text from what it actually says. Also, because the word “church” does not appear until chapter 22, many think this means the church is not on earth during the last days. Again, this is reading into a text our ideas and not God’s. We are never to stretch or construe Scripture according to our whims and/or opinions. Rather, we are to plainly seek what He has for us from what He has clearly revealed to us.
  • Come up here. This phrase is expressed in the same way Moses was called up to Mount Sinai and how Paul was “caught up” in to heaven (Ex. 19:3, 20-24; 24:12; 34:2; Ezek. 1:1; John 1:29, 51; 2 Cor. 12:2; Rev. 11:12-19; 17:1; 19:11; 21:9).
  • What must take place after this. This indicates past, present, and future, and refers to what is referenced in Revelation. It is for the present and future as well as rooted in the past, but not completed as of this writing. Some misguided interpreters find the “rapture” in this phrase, which is again, totally reading into the text what “we want” that just is not there, not only violating the rules of biblical interpretation, but also (and ironically) the plain meaning and point of this passage, which is bowing to Christ and His ways rather than our ways and ideas (Dan. 2:28-29, 45; John 19:35; Rev. 1:1, 19).
  • In the Spirit. This means spiritual exaltation and prophetically inspired¾the wonders of the Lord, giving him this vision and insight for God’s glory and not John’s. This is a state of being sensitive to spiritual understanding, not necessarily “charismatic” worship. The Holy Spirit provided John the visions and took him to places he could actually see. Thus, he is recording authentic images he saw in reality; this was no mere dream. This can also mean that John was caught up or transported to God’s Throne. However, these particulars are irrelevant to the meaning (1 Chron. 25:1-6; Ezek. 2:2; 3:12-14, 24; 8:3; 11:1, 24; Acts 10:10; Rev. 1:10; 4:2; 17:3; 21:10).
  • There before me. The representation of God ruling from his throne in heaven is a standard image from the Old Testament. This is a figurative depiction, not a literal description of our Lord (Psalm 47:8).
  • Throne in heaven. Denotes a throne and refers to the earthly kings pompous dignity and prestige in contrast to God’s Preeminence and actuality of having a throne. This is an image of the Old Testament Tabernacle where the “copy” of God’s Throne Room, made for His presence, was made known. Now, John sees the real heavenly version in a corporal state to condescend to his and our understanding (Ex. 24:9-11; 25 (25:40)-40; 1 Kings 5-7; 22:19; 2 Chron. 2-4; Isa. 6; Ezek. 1; 10:1; Dan. 7:9-10; Heb. 8:5-6; 9:1-14; Rev. 3:12; 7:15; 11:19; 14:15-17; 15:5-16:1, 16:17; 21:22).
  • Someone sitting on it. His greatness and splendor surpasses all understanding, as He is supreme and Head over the Church. Either the details are not given to us, or we are not able to comprehend with our human minds in our present state (2 Cor. 3:18; Eph. 4:13-15; 5:23; Col. 1:15-20; 1 Tim. 3:1-7; Tit. 1:5-9).
  • Appearance of jasper and carnelian… emerald… around the throne. This is an image of God’s purity and overwhelming elaborations, magnitude, majesty, and brilliance that is “reflected.” “Precious stones” means precious and nothing else is like it, and that He dwells in unapproachable light “whom no one has seen or can see” (Ezek. 1:26-28; Dan. 7; 1 Tim. 6:16).
  • Rainbow refers to God’s mercy and grace, which we are called to reflect (Gen. 9:12-15).




Revelation 4:1-5

12 06 2009

Introduction

“The Throne”

God stands above and opens His door to His Home for us to see. One day, we will see Him there, but for now, we can only imagine how it will be! John gets the great, anticipated glimpse that all people of all times have wondered about¾what will it be like, the wonder of wonders, the layout and look of our eternal home. Imagine what you would see: His awesome sight! Imagine what would you hear: His voice! God tells John to come on in and take a look at what must take place. And John is there, in Heaven. Whether this is a physical transportation or a fantastic vision matters not. He gets to see what only a handful of men have seen while they still roamed this earth. John saw God’s throne and the entire splendor that was there. There are no earthly words, none that even Greek or Hebrew could contain that would adequately describe what God has revealed to him. John is overwhelmed, but manages to grasp what few early images and metaphors existed that could describe this wonder. This passage starts off with a series of heavenly visions (chaps 4-8) as an attempt to convey this marvelous spectacle that is perhaps beyond our ability to even imagine.

God is portrayed as pure and as brilliant as precious, glowing gemstones, and a sea of glass is surrounded by further reverence and majesty. Elders and representatives serve as a house of worship, praising Him, clothed in His grace and presence. Yet, in this serenity are His supremacy, intensity, and power that are overwhelming and glorious. This was more than a foretaste of things to come; it was a show of strength and a demonstration of hope to those in distress and despair. One day we will be called there; but, in the meantime, we are fueled with His perseverance and productivity by the marvel of Him. He is to be our Hope so we can persevere with our call and faith. It is a call to seize the moment and take advantage of the opportunities He gives (1 Thess. 4:13-18).

Revelation is a book that describes events that are indescribable to a people in persecution who need hope and a purpose to cling to. It is not a book of mysticism, because the symbols do mean things that we can understand with a little research and O.T. understanding. Because of the subject, John can only use metaphors and word pictures to put it into writing because no mere words of earthly origin can adequately convey it. If we just see this as mysticism, we miss the point of what God is saying!

What would it mean to your faith and relationships to be better at seizing the moment and taking advantage of the opportunities He gives? Remember, the application is that all who are in Christ are His representatives, both individually, and collectively as the whole assemblage of all Christians who are the Church. How can you make this so in your life and church? In the meantime, as we wait to see all this for ourselves, how can we fuel our perseverance and productivity by His marvel? What can you do to further persevere with your call and faith?






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