This Book ends with several pronouncements to come to Him, a beatitude that says blessed to those who keep my Word. The Bible is bathed in His love for us and ends with a final cry for us to come to Him, heed His voice, and practice His love to others. The question is, are we going to heed His voice? Are we going to come?

Too many Christians get so captivated and fixated on His second coming that they miss the main point. His coming again is not about when or how, but what are we doing to prepare for it. That preparation has to do with our faith formation more than anything else. Christ wants us to be loyal and obedient to His Word in precepts and call. He is calling us, His people in His Church, to Him! 

Questions to ponder: 

1. Why does God severely warn us to never manipulate God’s Word for skewed personal agendas? Why do so many preachers and commentators seek to do just that? How does one rationalize that it is OK to manipulate God’s Word?

1. What can your church leadership do to teach and model to its people never to read in to God’s Word what is not there, or take away what is there?

1. How can you better use God’s Word to develop your faith so you are more ready for His return?

1. What can your church do about getting its people lined up to God and His Way and precepts and to know and be prepared by faith, spiritual maturity, character, and Fruit?

 © 2007 R. J. Krejcir Ph.D. Into Thy Word Ministries www.intothyword.org

There is nothing significant in the last passage for this debate (other than what has already been said) except that most commentators seem to ignore it. Yes; they ignore the most climatic, hopeful, and wondrous passage in the Bible. So much “ado” is spent on speculations and sensationalisms, that the things that are really important are ignored. In the worse way, I think it is the fear of conviction that causes many commentators to manipulate His Word—especially with Revelation. In this way, they can put the focus on elsewhere, as Satan likes us too, so what God clearly calls us to can be rationalized away or ignored, so they would not be convicted of it. Of course, if you read any of Revelation, you will see what God thinks of this practice. In the best way, it seems that many people like to come up with their own theories, which is OK to a point, but then to sensationalize them and belittle those who do not hold to their vain speculative and even sometimes aberrant views that are not even found in the passages is not OK. Thus, when they get to this passage, conviction hits home; God Himself tells us clearly, do not do it! Oops! 

What does it mean to you to be content in Christ? Why are so many of us miserable, even though we are Christians? How does this compare to not being a Christian and being disillusioned by the ways of the world? What can you do better to be content in Him?

• Blessed are those who wash their robes means that those who are faithful in Christ will receive the approval and good will of God as blessings from Christ, but those who reject Him will be judged. Being blessed also refers to the emotional states of satisfaction, well-being, and contentment that result from being approved by God and by the fulfilling of our duty. It is enjoying God’s special favor and His Grace working in us. It is like being told by our parents that they are proud of us. Being blessed is not about wealth or material things; it is all about faith and being content because of who we are in Christ. Our robes imply that we must seek to be our best for His glory; if not, we are insulting the real God/Christ! We represent Christ, and our faith and obedience are our clothing. How is yours? (Matt. 5:1-12; Rev. 3:4, 18; 6:11; 7:9, 13; 4:4; 14:13; 16:15; 19:9, 14; 20:6; 22:7-14: The seven beatitudes in Revelation, 1:3; 3:4-5; 7:14; 14:13; 16:15; 19:9; 20:6; 22:7, 14).

• Outside. This is not good; once this happens, it is too late to repent! If we seek evil, love what is wrong, and worship what is false, we will be held to account; and if one refuses to accept Christ as Lord, he or she will be judged and condemned. God is exclusive and supreme; nothing comes before Him (Duet. 6:4-9; Matt. 7:6; 1 John 2:23; Rev. 20:15; 21:8, 27).

• Dogs. This is not Lassie the beloved family pet; this refers to sexual immorality in pagan cults characterized as stray dogs running amok, dirty and disease ridden. In the Old Testament, it means those who were ceremonially impure; in Paul’s time, it meant male prostitutes. (Gen. 3:24; Deut. 23:17-18; Phil. 2:3; Rev. 21:8).

• Everyone who loves and practices falsehood. This refers to sin and the desire to continue in sin, refusing God’s grace. This also means being an apostate—one who says he or she is a Christian but his or her bad character shows that to be a lie, and that he or she is not of God. This also denotes disloyalty, even idolatry, as it is saying a god or an idea is true when it is not, and/or  adultery with God as with a spouse—besides the obvious omission of truth (Isa. 44:20; Jer. 10:3; 1 John 2:22). The result is His divine judgment and punishment of no entrance into Heaven (Deut. 32:22; Isa. 65:17; 66:15-22; Mal. 4:1; 1 Cor. 3:13; 6:9-10; Gal. 5:19-21; 2 Thess. 1:7-8; 2 Pet. 2:6; 3:7-13).

• I, Jesus…give you this testimony. Jesus is the Witness to the Church universal, and the angel speaking to John is bearing the very words of Christ to him. Then, John becomes the witness of Christ, not only to his churches, but also to us today through the written Word. (Matt. 22:1-14; 25:1-13; 1 John 4:1-6; Rev. 1: 2; 2:20; 6:9; 22:9).

• Root and the Offspring of David. This refers to the linage of David as followers after God’s heart, and a promise from the Old Testament that a Savior would come from David’s line—as Jesus did (Isa. 11:1-10; Matt. 22:42; Rom. 1:3; Rev. 5:5).

• Morning Star. Here, this means the One who will crush the enemies of God. This name of Christ was for Jesus‘ first coming and Messiahship. The name first referred to the planet Venus, and was a depiction in Judaism meaning the advent of dawn or of a new day or age. Jesus is now that advent. This is also about His radiance and glory. It alludes to the kingship of Israel and points us to His Second Coming. Jesus is the true Morning Star; the counterfeit is Lucifer (Isa. 14:12, 13). The pagans believed that people’s lives were ruled by the stars. This testifies that Jesus is the Ruler, not the stars. Jesus is giving Himself to us. Thus, this may also apply to our glorification and radiance for being in Christ (Num. 24:17; Psalm 84:11; Mal. 4:2; 2 Cor. 3:18; 2 Peter 1:12-21; 1 John 3:2; Rev. 2:28; 22:16; 22:16)!

• The Spirit and the bride say, “Come!” refers to Christ calling those who long to be with God, seek His ways, and apply His truth into their lives. It is a work of the Spirit that is also synergized by our faith and obedience in Christ and our activity in His Church, His bride (John 7:37-39).

• I warn everyone. This is God’s most passionate warning to not add or subtract from what He says. God wants His Word protected, revered, and applied. He wants us not to be corrupt, seeking to distort His Word. This means we do not add in our thoughts to replace His or make up our own. We can add commentary, insights, applications, and encouragement as long as we stay true to His Text, because this is the Word of God and it is Holy. Thus, when we do add our thoughts, we must make sure they are lined up to His and make a distinction, to ourselves and others, between His Word and our words. In context, this is referring to Revelation, but it also applies to the entirety of the Bible(Deut. 4:2; 12:32; Gal. 1:8-9; Heb. 4:12; 2 Peter 3-4)!

• Hears the words of the prophecy. This is an invitation to join Christ; He will welcome all those who thirst after Him (Isa. 55:1; John 4:13-14; Rev. 22:1).

• I am coming soon. The return of Christ, as magnificent and climatic an event as it will be, will be of no value personally if one does not get his or her act together! (John 3:36 Rev. 2:16; 3:11).

• Come, Lord Jesus. This was an Aramaic prayer used by the early church called the “Marana tha” (Maranatha) which is seeking the return of God or a messiah and/or a return of His Ways. It was popular under Roman occupation (1 Cor. 16:22).

• Soon/swift/shortly (Greek Tachos) means “quickness and speed.” These events will come about as Jesus said—suddenly and unexpectedly (Matt 24:32; 2 Pet. 3:8-18). This refers to God’s divine providence and the final phase—not a timeline. The time of waiting is over, for Christ is here. Many Christians took this to mean that it would happen soon. We need to understand God’s perspective, not our desires. This word is critical to which approach and view of Revelation one takes. If we take this word as it is in English and do not pay attention to the Greek, the genres, or the context, we will jump to the conclusion of immediate fulfillment, reading into it our theories of what will happen—when Jesus clearly tells us not to do that (Matt. 26:45; Acts 2:16-17; 1 John 2:18; Rev. 2:16; 3:11; 22:6-12, 20).

• Blessed is he who keeps the words. This is the sixth beatitude; there are seven beatitudes in Revelation, among about 50 in the Bible (Rev. 1:3; 14:13; 16:15; 19:9; 20:6; 22:7, 14). See Rev. 1:1-8 study for more.

• The prophecy refers to the testimony of God proclaimed through heavenly means—through angels as told to John, and through men such as Jeremiah and John (who was also a prophet of God as well as an Apostle.) The prophecy is about the Word of God, His testimony, precepts, and truthful prediction, and how He uses us for His means (Jer. 42:5; Rev. 3:14; 22:18). 

• Worship. In Rev. 19:10, John fell at his (the angel) feet to worship him. John is perhaps overwhelmed by the glory and all that is seen and said, stimulating him to instinctively worship the angel; thus, the angel rebukes his error. This was a common problem that Paul addresses; angels were given higher positions and relevance by some Christians (stated in Ephesians and Colossians) than what God has assigned them to be; some people even worshiped them. John is embarrassed, yet uses his mistake as a warning for us not to miss the point of his words and this Book, that we are to know and serve Christ by faith. Worship is for Christ and Christ alone, and this is the essential component of our communion and community in Christ (Col. 2:18-19, Rev. 1:17; see study 19:1-10).

• Do not seal up. This is a contrast to Daniel where the scroll was sealed because it was about the future that was not yet fulfilled or fully understood before Christ had come.  But, Christ broke the seals and opened the scroll, thus it is fulfilled and understood. His plan that has been made known is that salvation is by grace through faith in Him. This also means to spread the word about the Word, for it is now for all succeeding generations (Isa. 29:11; Jer. 23:20; 30:24; Dan. 12:4-9; Rev. 1:3, 11; 5:1-9).

• The time is near. The time is near for God, who lives outside of space and time, but not necessarily near for us. This is similar to the last days meaning “last period,” referring in context to the sudden nature of the Christian era. Again, a lot of Christians get this wrong; it is not necessarily a time reference (2 Pet. 3:3).

• Who does wrong continue to do wrong. This is about the refusal to repent and the consequences that result. If we do not repent, there are dire costs for which we have only ourselves to blame. If we do not submit to God and redirect our ways to His Way, we end up becoming more and more hardened, thus our own arrogance becomes the motivation to continue to hate God and His Way. Christ has done His all—and beyond—to save us (Ezek. 3:27; Jer. 44:25; Dan. 12:10; Amos 4:4; 2 Cor. 2:15-16). 

• Let him who does right continue to do right. This means the righteous will stand with God, while those who are wicked will refuse to stand with Him. God calls us to continue our faith formation and He will empower and provide for us. (Dan. 12:10).

• My reward is with me means that what we go through in life, suffering in our daily grind, is well worth it when we are faithful and loyal in Him. The more we have faith and are obedient, the greater the reward; Christ will reward us truly and abundantly. This also means it is not enough to just know His precepts, but we are to know Him (Gen. 15:1; Psalm 18:20; 19:11; 62:12; Isa. 49:4; Matt. 19:17; 28:20; Luke 6:46; John 8:31; 10:7-9, 14:6; 1 John 2:3-4; Rev. 20:12 [4 Ezra])!

• According to what he has done. This refers to the judgment that is based on what we have done or not done; it is our responsibility. God will not just judge your actions; He will also judge your motivations! Yet, God gives us ample provision and time to turn from our evil and wayward ways to His True Word, His best Way. This does not refer to salvation, as salvation is a gift—NOT a reward  (Jer. 23:22-23; Matt. 16:27; Rom 2:6; 5:15-17; 6:23; James 2:20-26; Rev. 2:23; 14:13; 18:6; 20:12-13; 22:12).

• Alpha and the Omega means God is the Lord of History. He is eternal, all powerful, and rules over all places and time. He is LORD of all that is past, present, and that which is to come. His will and purpose will be achieved in His timing and nothing we can do will either bring it faster or thwart it; we must surrender to Him (Isa. 41:4; 44:6; John 19:20; Rom. 8:18-25; Gal. 2:20-21; Col. 1:17; Rev. 1:8; 22:12-16). See Rev. 21:1-8 study for more.

This passage brings to a close the Book of Revelation and the Bible with a dynamic exhortation to all people to repent. We are left with a promise of hope and a call to develop our faith so we are ready for His return. There are so many misguided and even heretical positions being taken about this Book, this passage, and about the word “prophecy.” What most people just do not get is this very important fact: this is not about end time speculations. Rather, Revelation, as clearly testified by John and Jesus Christ Himself in this passage, is all about our development as Christians who are of faith and who are loyal and obedient to Him. John’s visions are about getting the Church lined up to God, His Way, and His precepts (Revelation, chapters 1-3). 

Why does Christ call us to holiness and not to vain speculations?  Why do so few Christians do this properly, as He has called? 

Jesus is Coming! 

Jesus is coming back! There is no doubt. He is God, and as the Word, He keeps His word and He shall return. John testifies, under the greatest oath that can be, that all he has said is true, and he reminds his people (and us) to make sure we do not any wrong, rather we must do what Christ has told us to do. John even reminds us of his frailties, and how he started to worship the angel who gave him these visions, as a reminder that we are to be faithful and loyal to Christ. Then, Jesus Himself testifies to the validity of this Book, its precepts and impact for us, and that He is the Source. Christ is coming and He calls us to holiness—not to vain speculations. He will reward the faithful, chastise all those who have done wrong, and condemn those who are evil! He wants us to be among the faithful. Christ wants us to love Him—not what is wicked that will only destroy us. He wants us to be content in Him—not miserable and disillusioned by the ways of the world. 

A last warning is given never to manipulate God’s Word for skewed, personal agendas, never to read in what is not there, or take away from His Word what is there. God’s Word is truth and if we seek to violate that, even by good intentions (this is how cults and heretical theologies start), we become the liars and manipulators about whom He is warning! 

How do you respond to the fact that Jesus is coming back?  What does it mean to you that Jesus keeps His word and He shall return?

(N.T. Wright, Bible Review, August 2001.  Reproduced by permission of the author) 

Little did Paul know how his colorful metaphors for Jesus’ second coming would be misunderstood two millennia later. 

The American obsession with the second coming of Jesus — especially with distorted interpretations of it — continues unabated.  Seen from my side of the Atlantic, the phenomenal success of the Left Behind books appears puzzling, even bizarre[1].  Few in the U.K. hold the belief on which the popular series of novels is based: that there will be a literal “rapture” in which believers will be snatched up to heaven, leaving empty cars crashing on freeways and kids coming home from school only to find that their parents have been taken to be with Jesus while they have been “left behind.”  This pseudo-theological version of Home Alone has reportedly frightened many children into some kind of (distorted) faith. 

This dramatic end-time scenario is based (wrongly, as we shall see) on Paul’s First Letter to the Thessalonians, where he writes: “For the Lord himself will descend from heaven with a shout of command, with the voice of an archangel and the trumpet of God.  The dead in Christ will rise first; then we, who are left alive, will be snatched up with them on clouds to meet the Lord in the air; and so we shall always be with the Lord” (1 Thessalonians 4:16-17). 

What on earth (or in heaven) did Paul mean? 

It is Paul who should be credited with creating this scenario.  Jesus himself, as I have argued in various books, never predicted such an event[2].  The gospel passages about “the Son of Man coming on the clouds” (Mark 13:26, 14:62, for example) are about Jesus’ vindication, his “coming” to heaven from earth.  The parables about a returning king or master (for example, Luke 19:11-27) were originally about God returning to Jerusalem, not about Jesus returning to earth.  This, Jesus seemed to believe, was an event within space-time history, not one that would end it forever. 

The Ascension of Jesus and the Second Coming are nevertheless vital Christian doctrines[3], and I don’t deny that I believe some future event will result in the personal presence of Jesus within God’s new creation.  This is taught throughout the New Testament outside the Gospels.  But this event won’t in any way resemble the Left Behind account. 

Understanding what will happen requires a far more sophisticated cosmology than the one in which “heaven” is somewhere up there in our universe, rather than in a different dimension, a different space-time, altogether. 

The New Testament, building on ancient biblical prophecy, envisages that the creator God will remake heaven and earth entirely, affirming the goodness of the old Creation but overcoming its mortality and corruptibility (e.g., Romans 8:18-27; Revelation 21:1; Isaiah 65:17, 66:22).  When that happens, Jesus will appear within the resulting new world (e.g., Colossians 3:4; 1 John 3:2). 

Paul’s description of Jesus’ reappearance in 1 Thessalonians 4 is a brightly colored version of what he says in two other passages, 1 Corinthians 15:51-54 and Philippians 3:20-21: At Jesus’ “coming” or “appearing,” those who are still alive will be “changed” or “transformed” so that their mortal bodies will become incorruptible, deathless.  This is all that Paul intends to say in Thessalonians, but here he borrows imagery—from biblical and political sources—to enhance his message.  Little did he know how his rich metaphors would be misunderstood two millennia later. 

First, Paul echoes the story of Moses coming down the mountain with the Torah.  The trumpet sounds, a loud voice is heard, and after a long wait Moses comes to see what’s been going on in his absence.

Second, he echoes Daniel 7, in which “the people of the saints of the Most High” (that is, the “one like a son of man”) are vindicated over their pagan enemy by being raised up to sit with God in glory.  This metaphor, applied to Jesus in the Gospels, is now applied to Christians who are suffering persecution. 

Third, Paul conjures up images of an emperor visiting a colony or province.  The citizens go out to meet him in open country and then escort him into the city.  Paul’s image of the people “meeting the Lord in the air” should be read with the assumption that the people will immediately turn around and lead the Lord back to the newly remade world. 

Paul’s mixed metaphors of trumpets blowing and the living being snatched into heaven to meet the Lord are not to be understood as literal truth, as the Left Behind series suggests, but as a vivid and biblically allusive description of the great transformation of the present world of which he speaks elsewhere. 

Paul’s misunderstood metaphors present a challenge for us: How can we reuse biblical imagery, including Paul’s, so as to clarify the truth, not distort it?  And how can we do so, as he did, in such a way as to subvert the political imagery of the dominant and dehumanizing empires of our world?  We might begin by asking, What view of the world is sustained, even legitimized, by the Left Behind ideology?  How might it be confronted and subverted by genuinely biblical thinking?  For a start, is not the Left Behind mentality in thrall to a dualistic view of reality that allows people to pollute God’s world on the grounds that it’s all going to be destroyed soon?  Wouldn’t this be overturned if we recaptured Paul’s wholistic vision of God’s whole creation?              
           

 http://www.ntwrightpage.com/Wright_BR_Farewell_Rapture.htm 

[1] Tim F. Lahaye and Jerry B. Jenkins, Left Behind (Cambridge, UK: Tyndale House Publishing, 1996).  Eight other titles have followed, all runaway bestsellers.

[2] See my Jesus and the Victory of God (Philadelphia: Fortress, 1996); the discussions in Jesus and the Restoration of Israel: A Critical Assessment of N.T. Wright’s Jesus and the Victory of God, ed. Carey C. Newman (Downer’s Grove, IL: InterVarsity Press, 1999); and Marcus J. Borg and N.T. Wright, The Meaning of Jesus: Two Visions (San Francisco: HarperSanFrancisco, 1999), chapters 13 and 14.

[3] Douglas Farrow, Ascension and Ecclesia: On the Significance of the Doctrine of the Ascension for Ecclesiology and Christian Cosmology (Grand Rapids: Eerdmans, 1999).

This passage is also about how God’s Word must first transform and “affect” us before it can be used to have an “effect” on others. The Gospel must be experienced and be impacting before it can be used to make an impact upon others. As we feed on His Word, we grow from His precepts, and who we are and what we can be are significantly enhanced from His work in us; thus, our efforts to bring Him glory will in turn flourish. His Truth is the impact for whatever condition or situation we face. We must allow Christ to transform us as we digest His principles and apply them to our faith and lives so we can be used by our Lord to influence and affect others. Truth is bitter to those who do not like it and to those of us who need to be moved and challenged to make room for it in our mindsets and worldviews. Are His Word and precepts a part of you? If not, why not? For us to thrive as His children and His messengers, His Word must be a part of us—deeply and passionately! This means that to be an effectual Christian, we must walk in Christ and remain trusting and faithful with our confidence and submission to Him. If not, we are of no use to God or to others, and we become the noise of 1 Cor. 13:1, not the love of verses three and onward. 

This is convicting and will move us beyond what we think we can do and where we can go; this bitterness can either be a barrier we refuse to trespass or an obstacle we take as a challenge to go deeper and further with what Christ has for us. Look at it this way; we are called to Fruit and Love, and to operate in His call and principles with joy. When we impact others with His Gospel, it will cause some resentment in others—perhaps even persecution. When we speak out against the sins of others, they will hate us. But, we must set the example and tell His Truth in love to others even when they do not want to hear it. Our experiences and actions will give us both sweetness and bitterness from others. If we only see the bitterness, we will gain little and the sweetness will not last. If we refuse, the journey we undertake may become bitter by our own actions, whereas we could have had the sweetness of trusting and obeying Him (Psalm 119:103; Jer. 15:16; Ezek. 3:1-11; 1 Thess. 2:13). 

Questions to Ponder: 

1. How has God’s Word been both sour and sweet to you? How has the Christian life been sour and sweet to you?

1. How have you seen God’s Word convicting and moving people beyond where they thought they could do and go? What about you?

1. What needs to happen in your life and Christian walk for God’s ways to go deeper within you, changing you from the inside out? How would your learning and obedience be a prime source of joy?

1. What can you do to take sin seriously and allow God’s conviction to remove what is in the way of your growth? How can you do this? Who can help keep you accountable?

1. The Gospel must be experienced and impacting before we can be used to make it impact upon others. So, what are you going to do to allow God’s Word to first transform and affect you before you have an effect on others?

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

The Preterist view: They see this passage as a reference to Ezekiel and his prophecy of the downfall of Israel and the destruction of Jerusalem (Ezek. 3:1-14). However, Jerusalem was destroyed shortly after his prediction in 586 BC by the Babylonians, so others in this camp say it is a template to the Roman invasion or that John is making a similar prophecy to Ezekiel’s. Sweet and sour is seen to mean that some things that come to us will be sweet—things such as that we are glad when God intervenes and His hand gives us hope—and other times, things will be sour, as in those who refuse Him and stay in their sins and experience suffering. The Little Book is seen as more prophecy and from this some say it is the second half of Revelation, while others see it as extra information of and dimension into the coming events already told to us. Many peoples, nations, is seen as the New Covenant of Christ being offered to all people. 

The Futurist view: They see “eat this book” as John’s allowing God’s Word to transform and affect him before he prophesies to others. God’s Word is sweet as is His promise; however, it will be bitter when God’s judgments commence. God will deal with the sins of humanity. Be warned; there will be a time when the delay is over and the judgments commence, so be warned and be prepared! This view on this passage is very insightful! 

The Idealist view: They see this passage as an introduction to the prophecy John utters in chapters 11 and 12.  The “sweet” is the sweetness of the Gospel’s proclamation and meaning while the “bitterness” is the persecution that arises from judgment. Others in this camp place the focus on John’s grasping and digesting the Word himself before he can be used to proclaim it. We experience its sweetness and its bitterness. The gospel must be qualified in us first before is can be impacting on others. This view also places the emphasis on our effectual Christian walk in Christ remaining trusting and faithful with our obedience. For a preacher, it does no good to proclaim a sermon when he is not impacted by the words he says or does not walk in what he asks of others. The woes of bitterness are from the reactions of others who hear our convicting words and instead of accepting them, they hate and persecute the faithful. The message is to go to all of humanity. 

The Historicist view: They see this passage as the time period of the Reformation. The “little scroll” is the Reformation of the Bible and God’s principles to the Church from the Reformers. The “sweetness” is the message of the gospel in understandable language to those who receive it and the “bitterness” is the reception and opposition the Church gave to it.  Prophesy means to preach; prior to this, the Church only used meaningless rituals in a language unknown to the audience, making Christianity meaningless and unattainable as well as a tool of manipulation. Now, the call is to preach the Word, not as a performance, but as a means of communicating to people His Word, with understanding, for conviction and application.

John is drawing from Ezekiel 2:8-3:3 (an apocryphal, apocalyptic book “4 Ezra” (an “Apocryphal” not recognized or inspired as Scripture, “Apocalyptical” referring to end of days literature, that gives us insights to this type of genre and metaphors and their usage to a 1^st century Jewish understanding) where Ezekiel sees a hand extending to him and God telling him to “listen to what I say to you,” and also from what Jeremiah experienced emotionally (Jer. 15:16; Rev. 5:1). It was a warning that sin is sweet but then becomes bitter as it ferments and works its way in us, corrupting and destroying, and it upsets us as God’s judgments precede over our will, poor choices, and willful disobedience. At first sin seems good and we get away with it; then, at some point, the party is over and we have a disease and are dying. Then, there is the eternal damnation thing looming over us, and as we utterly refuse His offer of salvation, His love and grace go unnoticed and unmet.  God extends a dire warning to us to stay away from sin and seek Him. Conversely, this passage is also a call to heed God’s Word, to cling to His precepts which are sweet, and take them seriously, which can be bitter as we must allow His conviction to remove what is in His way of our growth and betterment, and point to His Worth and Glory. If not, there will be judgment from our own misdeeds accumulating and implementing their way back to us from their own harm as well as opening us up to God’s judgment (Num. 5:23-31; Prov. 5:3-4; 24:13-14; Rom. 1:18-32; Rev. 7:13-14). 

• Take it and eat it. This refers to “grasping” as in taking food for our pleasure and nourishment. However, before we can be nourished, we have to obtain it, then eat and digest it. This applies to God’s Word as we have to get it, read it, understand it, and apply it (Psalm 119:103). 

• Your stomach sour/bitter indicates that the contents of this scroll will also contain suffering and a message of judgment that the people will not like because when we will receive “bad news,” it will “sour” us (as in sadden us), from all of these events coming in chapter 11. This also refers to the taking in of His Word; as we do, His Word will come across our will and ideas and we will be challenged and convicted.

• Sweet as honey refers to God’s goodness, grace, and mercy, and that through His Word, both written and Spirit-led, we have “good news” from God’s promises and our communion with Him through which we receive His instructions and the knowledge of His nature inducing His grace, mercy, and goodness (Psalm 19:10; 119:103; Ezek. 2:3).

• Prophesy again refers to telling the people again, as Jeremiah, who kept prophesying even when his people ignored and rejected him. It refers to the sounding of the seventh trumpet in chapter 11. It also is a warning to John that his obedience may have a cost, and that he, too, will “sour” or suffer for the cause of Christ as he offers “sweetness,” or God’s forgiveness. The people he tells may reject the message as well as the messenger. People do not want or like to be convicted of their sins. They would rather choose between two sins that will destroy them rather than choose the right and good path that will bless them. They may even refuse to acknowledge another and better way. The application, as John demonstrated, is our call to heed God’s precepts and make them known to others, even though we may suffer for our obedience. However, whatever we endure, our reward will be far, far greater…sweet (Rev. 9:20). 

• Many peoples refers to our allegiance to Christ. Christians are in Christ, and are a part of a greater Kingdom than one of race or nationality. This also refers to the “Abrahamic Promise” (Gen 12; 18:18; 22:18; Is. 60:1-5; Rev. 7:9-17; 11:9) which indicates that God’s purpose and plan is inclusive to all; there are no peoples that are not a part of His will and plan. His purpose will be accomplished and nothing can stop Him. His message is universal as it not only applies to Christians, but to all people of all time (Rev. 5:9; 7:9; 11:2).