Exegetical look into Revelation 14:4-5

27 03 2010

 

  • Not defile themselves with women means keeping oneself free from sexual immorality. Wrong sex at the wrong time with the wrong person hurts both us and others, and defiles us before God. It destroys relationships when we are called to make good ones. This is also a call not to be involved with things that are worldly or pagan.
  • Pure/virgin refers to being chaste spiritually while giving a physical example, as in faithful with our sexuality. In Jewish culture, it referred to the call of purity for priests (Lev. 15:16-18; Deut. 23:9-11). Here it is a call to be faithful in our daily lives, relations, and relationships with others. The contrast is fornication with the beast or faithfulness to God. We cannot have friendship with God and still seek the evil ways of the world; it is our choice—either One or the other (Ex. 34:15; 1 Cor. 1:8; 6:15-20; Heb 13:4; James 4:4).
  • They follow. This is an image of sheep following the care of the shepherd. Here, Jesus is the Shepherd who loves and cares for us; we follow Him from our faith and gratitude, staying on His path (Matt. 19:21; Mark 8:34; John 10:4; 14-15; Rev. 7:17; 13:17).
  • The expression, First fruits, gives the image of faithfulness as an offering of the best we can be; “my utmost for His Highest” before the Lord is an expression of our true devotion to God. It is used as a term for the first Christian converts who exercised real, extreme faith and who were willing to cut off their family and cultural ties, and face persecutions. In the Old Testament, the Jews offered God the first of their harvest, which was the best, before they partook of the labor and toil of their cultivation. Here, it is a call to cultivate our faith and offer it up before our Lord as obligatory as well as a form of worship (Ex. 22:29; Lev. 2:12-16; Deut. 18:4; Neh. 10:35, 37, 39; Prov. 3:9). For us, it is more of the freewill verity of faith to declare our confidence of faith and holiness to God. It is also a means of conviction to others as people see our faith. The Spirit uses that to be a testimony (Lev 23:9-14; 2 Kings 4:42; Jer. 2:3; Rom. 11:16; 16:5; 1 Cor. 15:20).
  • No lie/no guile, meaning falsehood, refers to standing for ethics in God’s truth—nor engaging in false teaching, manipulating others for personal gain or skewed agendas, or theological falsehoods, keeping them and/or refusing to yield to real Truth. (Ex. 1:19-20; Is 53:9; Jer. 38:25-27; Rom. 1:25; 1 Pet. 2:21-22; 3:8-11; 2 Pet. 3:3-18; 1 John 2:22; Rev. 3:9).
  • Blameless/without fault means to be at peace with God because we are “bought” by Christ’s redemption. As Christians, we can have peace with God as a result of being justified by faith. By the same token, we can still sin, disappoint, and displease God even though we are saved. He calls us to live according to His requirements, and if we refuse, we need to take heed. Our salvation is secure but we are still accountable for our actions for we will receive commendation and rewards when He returns (Matt. 5: 33-37; Rom. 5:1; 1 Cor. 3:10-15; 6:11-20; 2 Cor. 5:10; Eph 1:3-14; 1 Pet. 1:19; Jude 24, 25).




Exegetical look into Revelation 14:1-3

27 03 2010

 

  • Lamb. This is an image of Jesus Christ, the sacrificial Lamb of God who redeems the sins of humanity. Christ is the ultimate depiction and application of this-Jesus Saves (Gen. 17:3; 22; Ex. 12:3; 2 Chron. 7:3; Is. 53:8; Mark 3:11; 10:45; John 1:29; 3:16; 1 Cor. 6:20; 2 Cor. 8:9; Heb. 12:22-24; Rev. 5:6)!
  • Mount Zion refers to the Temple Mount in Jerusalem and/or the city of Jerusalem, the representations of Hope and sacredness, which are the most holy and sacred places in Judaism. Before Jerusalem was Israel’s city, it was a pagan fortress that was taken over by David; he established it as the capital (2 Sam. 5:7). Thus Zion, the pagan name, becomes a synonym for Jerusalem and a symbol as the eternal dwelling place of God. This is also an image of great comfort in that Jesus Christ has victory over evil and corruption (1 Cor. 15:24-28; Rom. 8:19-21; Gal 4:26; 2 Thess. 2:8; Heb 12:22-24; Rev. 11:19; 14:6-18; 19:11-16; 21:2), and will physically and spiritually rule over all of the earth (Matt. 19:28; Luke 22:28-30; Rev. 20:1-10). This also refers to the restoration of the faithful—from captivity for the Jews, and the promise of Christ’s second coming for Christians as Jesus rules from His throne in Zion/Jerusalem (Is. 2:2-4; 65:17-25; Zeph. 3:11-13; Zech. 9:9-10; 14:16-21; as well as 4 Ezra). Jesus in His glory, is seated on the throne, and the righteous (those who accepted Christ) will be clothed with authority by His righteousness to inhabit the New Kingdom (Dan. 7:22; Matt. 19:28; 25:34; Luke 12:32; 22:28-30; 1 Cor.  6:2; Rev 2:5; 21:2-3), fulfilling the Kingdom of God on earth (Matt. 16:18-19; 26:29; Mark 14:25; Heb. 8:11).
  • Jesus Saves is a symbol, meaning that the numbers are beyond counting or unfathomable to man. (Rev. 1:1; 2:20; 7:1-8; 22:6) This denotes how Israel returned from the Babylonian captivity to inherit the land (Ezek. 48). This also alludes to us, the Church, who are the inheritors (Rom. 11:1-36; Rev.12). 
  • His name…written on their foreheads is a contrast of allegiance to the beast versus to Christ (Rev. 13:16-18). It refers to the loyalty of the faithful and the contrast of the disloyalty of those who desire evil over the Way of God. God sees and protects those who are His (Rev. 3:12; 7:3-8; 13:16; 22:4).
  • Sound from heaven…rushing waters. This image is from Ezekiel, a display of God’s splendor, purity, and overwhelming elaborations, magnitude, and majesty. These words, as in any human language or thought, are insufficient to convey who God is or what Heaven is like (Rev. 5:6; 14:14; 19:11-13). Obviously, this is a figurative, not a literal description of Heaven (Ezek. 1:24; 43:2; Rev. 1:15).
  • Loud peal of thunder is the symbolic representation of God’s mighty power coming to deliver His people. It is also hope, a glimpse into the awesome majesty and power of God. This is not to be scary; rather, it refers to God’s Supremacy and Authority and our duty to heed His voice and reverence Him with our allegiance and continual faithfulness. (Ex. 19:16-19; Job 37:5-6; Psalm 18:11-15; 77:18; Ezek. 1:4-13, 24-28; 43:2; Dan. 7; 10:6; 1 Tim. 6:16; Heb. 12:18-29; Rev. 4:5; 8:5; 11:19; 16:18; 19:6).
  • Harpists playing their harps. A reference to worship and praise to God (Rev. 5:8; 15:2).
  • Harps were small, bowed, stringed instruments used in Jewish worship (not to be confused with the large, modern European harps from the 12th century), and were considered the most beautiful musical instruments of that time; here, they are presented as an image of something used to praise God with sincerity and reverence (1 Chron. 25:1-6; 2 Chron. 5:12; 29:25; Neh. 12:27; 1 Sam. 10:5; Psalm 33:2).
  • Sang a new song refers to the theme of our deliverance. This also compares to “ascents” of the soul, like the Psalms of Ascent (Psalms 120 to 134) as describing mystical experiences or encounters with God (2 Cor. 12:2-4). This is also an image of “being caught up” with our encounter with God, or meeting God as He is our life transforming and our true conviction for our faith and practice. It does not mean a “rapture” as in flying up in the air to meet God (Ezek. 2:2; 3:14, 24: 8:3; 11:1-24; Luke 17:30-35; John 14:2–3; Philip. 3:21; 1 Thes. 4:17).
  • No one can learn it refers that this song is an image of real music for those who are redeemed. This is also an image of an offering of gratitude for our salvation and used to express our deliverance or blessing. Here, it denotes being inspired by the Spirit and/or being spontaneous in worshipping Christ, the opposite of something “canned,” or obligatory (Psalm 33:1-3; 40:1-3; 96:1-6; 98:1; 144:7-9; 149:1; Is. 42: 8-12; 2 Cor. 12:2-4; Rev. 5:8-9; 14:3).




Revelation 14:1-5

27 03 2010

Introduction 

The Followers of the Lamb

Imagine this incredible scene! John now sets his eyes on The Lamb, standing on Mount Zion. Hope and victory are seen! Christ is there with those who are loyal to Him in faith and deeds, who have not allowed themselves to be deceived. Their focus is Christ and they follow Him as He leads and loves. They have been faithful and have kept themselves from sin even through the toughest of circumstances and temptations. John not only sees His Lord and great Hope, he also sees some of the wonders and sounds of things to come. John sees that Faith is tangible as God’s majesty is shown in is splendor and power. Yet, it was smooth and soothing, a great comfort and reassurance. The mark of the beast was rejected and the mark of Christ was received. The result was faithfulness and glory to Christ the Lamb. The faithful fruits that we display are also the encouragement others need and a testimony of conviction to those who struggle. Beware that there will be judgment for those who scorn righteousness and the precepts and plans of God. 

How would you feel and think if you set your eyes on The Lamb standing on Mount Zion?  How does Christ help you with your dependability to His precepts and call? 

This passage uses agricultural images given to an agrarian people living in a city. John receives another vision and gives it to us with a play on words (Ezek. 10:1; 44:4; Dan. 10:5). The call here is to be faithful or be harvested for judgment, because God wants the best for Himself just as He offered His best to us. Continuing the theme of allegiance, this is about the contest and contrast of the mark of loyalty versus disloyalty. Will our loyalty and faith be to ourselves and/or evil, being easily led by manipulations, or will our allegiance be to the Lord and marked by Christ? Previously, the Dragon and the Beast, representing evil and disloyalty has manipulated and twisted truth and deceived people. Then, in Chapter 13, evil’s intentions are made fully known and clear, so there is no excuse. There is no excuse of manipulation or deception; evil is what evil does and you either follow it or God. This passage refers to those who are saints, people who are the elect, saved by grace—the redemptive work of Christ. These are the people who are sealed by their faith, motivated by their devotion and trustworthiness to Christ, and marked by the flow of their faithfulness and Fruit. This is not some esoteric, metaphoric number or flutter for speculation. It is quite clear; it is us, those who are Christians, all who have ever been and will be—Christianity in completion and in unity with Christ. In this passage, these followers, the 144,000—all of faithful Christianity who are consecrated to give worship and praise to God on Mount Zion (Ezek. 9:3-f; Rev. 5:10; 7:4-8).

 This passage testifies to the fact that our faith is our benefit. When we are faithful and keep ourselves from sin—even through the toughest of circumstances and temptations—we persevere into greater use and maturity. How has this been so for you? What prevents this from happening?





Farewell to the Rapture?

23 01 2010

 

(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).





What does Revelation 12:7-12 mean to us now?

23 01 2010

 

This dragon, Satan, and his agents thereof seek to destroy and manipulate us. He wants others to be seduced to put their trust in him so their eyes are not on God or His ways. He wants his arrogance and pride to be contagious and be fuel for us, and for future Christians. When we seek what we want and forget God, or think we have a chance to do it better or on our own, he wins. There is nothing Satan desires more than for us Christians to run our lives our way, which are really his ways. He wants your church to be run by the will of people, governed by the trends of the day, and swayed by public opinion, where God’s Word is kept out of reach or in the dark by overt or just neglected ways. 

Take heart! The battle has been won, Satan score is zero; for God, the score is countless. The devil may have his anger and his bag of tricks, but He can’t have those who are in Christ. We are given the Blood of the Lamb; we have the backing and His authority to win over Satan’s ways and ideas. We can rejoice and live our Christian life fear-free because the devil can’t get what we do not give him. So, don’t give him anything—not your thoughts, plans, or agendas; let all of you be impressed in Christ and immersed in His Way. 

Questions to Ponder: 

  1. Why did war break out in Heaven? What do you think could be the motivations of the dragon and his evil minions? Why do you suppose that Satan thought he had or still has a chance? How do arrogance and pride versus the Way of God come into play here?
  1. What are some of the things that are taken away from us when we are seduced by evil ways? How does Satan’s influence still prevail in the world? How do his ways “snake” into you and your church?
  1. Satan can do only what God allows for His purpose. So, why does God use him? How do you feel about it? How can this strengthen you, knowing that no harm can come when you are in Christ, and if it does, it is for our benefit?
  1. What happens to you and your church when you seek what you want and forget God or think you have a chance to do it better or on your own? How does Satan win us over?
  1. Why does Satan desire that we Christians run our lives our way? Have you ever considered that when we run our church by our will, by the ideas of people separate from biblical precepts, by trends of the day and swayed by opinion, we may be leading as Satan does? What can be done to make sure we do not manipulate our will and rationalize it as God’s will when we make decisions?

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





The Four Main Views of Revelation 12:7-12

23 01 2010

 

The Preterist view: They see this passage as not in chronology with the previous and coming verses. Some see this as a literal war in heaven while others as a metaphor for something else. Some see this about Jesus’ crucifixion and resurrection. Others in this camp see this as the woman’s flight into the wilderness. Some see Michael and Jesus as indistinguishable, which is what the Jehovah’s Witnesses believe, while others take what this passage says and believe they are representations or separate beings. The angels also receive varying meanings; some see them as the Apostles, others as demons, or a story to teach what is truth and what is false. Some see this as Satan’s fall and the conclusion to his power and influence on Christians, while others see that Satan is still active. Most see Satan as unable to go before God and accuse us because he has been thrown out of heaven. At the very least, most believe Satan is limited to what he can do because of the Cross. 

The Futurist view: They see this passage as the battle of angels and demons in heaven as portrayed in Daniel 12. Some see this as the beginning of the great tribulation, or in the middle, while others see this as just pertaining to spiritual warfare. Others see this as Satan being cast out of heaven while others see it as the war over the attempt to stop salvation and the work of Christ. Some see this as a template of how Satan operates and seeks to battle Christians and/or the defeat of Satan. Others in this camp see Satan nurtured by the blood of the Lamb and our victory over Christ. Others see this as a story to keep our faith in times of persecution from Satan or from men. A short time indicates that this passage is about Satan being bound during the millennial kingdom before he is let out for the final time. 

The Idealist view: They see this passage as a retelling of the spiritual conflict of the previous passage in verses 12:1-6. Some see this as a play, depicting spiritually the events of how Christ prevailed with the cross and with His resurrection and atonement, while others see it mainly as the focus of the defeat of Satan. Most see all of this together and the state of the new age of the Covenant we have with Christ. Satan’s role here is seen as the accuser who seeks to bring condemnation, which Christ stopped and thus neutered his role to trick us before God and activity, but still has the power to influence us. Apparently, Satan may have had the role to bring condemnation to humans before God, but the work of Christ stopped that. Now, only our rejection of Christ brings condemnation. In the meantime, Satan will do all he can to bring it on to believers as much as he can and as long as he can; however, we do not need to fear this with Christ in us. 

The Historicist view: They see this passage as metaphor of the struggle of the Church and its conflict with heathenism outwardly and apostasy inwardly, and the victory of the Church. They set the dates as during the Emperor Julian in 361 to 363; the casting out of the dragon was the expulsion of pagan Rome being replaced with Christianity, and the Church’s growth and spread. Yet, the troubles don’t stop for the Church; the struggles continue both inwardly and outwardly, but the Church will prevail!





Exegetical look into Revelation 12:7-12

23 01 2010

 

There was war in heaven. The ultimate spiritual warfare (John 1:5).

  • Michael. As the agent of Christ, he is depicted as God’s messenger and the Archangel, the advocate, and guardian angel of Israel. Here, he is the agent of Christ who vanquishes Satan. Many Jews at the time of Christ believed that Michael would save then from harm in the last days (Dan. 10:13-21; 12:1; Jude 9).
  • His angels. Those who are God’s messengers and agents, who are loyal, serve and worship Him.
  • Fought. The battle has been waged and has been won by our Lord. The language imagery is both an epic violent conflict and a judicial ruling. In Jewish thinking, all of humanity was divided up between those who follow the “Prince of Light” or those who follow the “Angel of Darkness.” The ultimate battle is portrayed that of classic good versus evil—God versus Satan. Although popular lore says these are equal powers, the Bible clearly shows us that only God is sovereign and Satan’s thinking he can take on God shows his depravity, stupidity, and desperateness.
  • Dragon. A representative of Satan or actually Satan. The context shows us it is Satan. This is a reference to the serpent in the Garden of Eden. It is also a description of Satan’s ways and strategies to lead the whole world astray, and a destructive beast who seeks the total devastation of God’s people (Gen. 3; Rev. 12:3; 20:2).
  • And his angels. Those who follow Satan and evil, demons, and other evil spiritual entities are in view here (Rom. 8:37-39).
  • Hurled down means exclusion or expulsion. This, in context, is referring to the battle to prevent the finished work of Christ; it does not necessarily refer to the original pre-human casting of Satan out of heaven (2 Cor. 11:3).
  • Ancient Serpent means sharpness of vision, cunning, and being malicious. It was also a Jewish term meaning hostility against God’s people. Satan’s fate was to be crushed by the woman’s seed, who is Christ. This term refers to his “crookedness”, “craftiness”, and “deceitfulness.” This name reveals the first reference to Satan in the Bible, as he stalked and deceived Eve. His intention is malice, fury, and cruelty, all directed toward God’s truth and God’s people (Gen. 3:1; Is. 27:1; Rev. 12:9; 20:2).  
  • Devil. This term occurs in the New Testament only; it is a name for Satan that comes from the Greek word “diabolos” meaning a “traducer” and “false accuser.” It is also used for a person who throws things at other people. It means to accuse, slander, and lead astray (Matt. 13:39; Luke 22:31; John 13:2; Eph. 6:11; Rev. 12:10). 
  • Satan means “the accuser” in contrast to Michael being “an advocate.” Satan is the accuser of those who are righteous. He acts like a prosecuting attorney before God’s court to those he knows are innocent. In contrast, Jesus is the Defense Attorney. This term means “adversary;” he is the Chief Adversary both to God and to humans (1 Chron. 21:1; Job 1:2f; Job 16; Zech. 3:1-2; Matt. 4:10). 
  • Leads the whole world astray. This is the character of Satan and evil; his chief goal is to seduce us away from God by any means, such as tricking or tempting us with what we want so he can distract us away from Christ. 
  • Salvation… authority of his Christ implies that the Work of Christ on the Cross is finished; He came to do the work He did, it is done and completed, and He is the victor. He is the One who delvers and rescues us, versus Satan who does the opposite (John 19:30; Rom. 8:33-34; Col. 2:15; Heb. 2:14-15).
  • Accuser is Satan’s name in Hebrew. It is how he operates as our slanderer; he accuses and slanders those who are God’s children, and whose faith is in Him. Most likely, Satan no longer is able to go before God and accuse us because he has been thrown out of heaven. At any result or rule, he does not have sway over a person of faith (Job 1:9-11; Zech 3:1-5; John 16:11). 
  • They overcame. We have atonement by Christ’s blood for our sins, so Satan cannot use our sins against us although he still tries to by creating self-doubt and other tools of manipulation to deceive and seduce us. A wise Christian can stand against Satan’s accusations by faith and knowledge and by knowing and trusting in who and what Christ has done; Satan’s accusations have no power or merit and thus are no reason for us to be anxious about (Rom. 8:31-39).
  • Blood of the Lamb. This contains the essential, Christian salvation message. This is an image of how Israel was redeemed out of Egypt and led into the Promised Land. It was the blood of the Passover Lamb that protected them; now, Christ is the ultimate depiction and application of this¾Jesus Saves (Mark 10:45; 1 Cor. 6:20; Rev. 1:5; 5: 9; 7:14)!
  • Word of their testimony. This infers that we have a legal right, by what Christ has given, to be represented by Christ; His work covers and protects us from Satan’s accusations.
  • Did not love their lives so much as to shrink from death. This was Jewish saying to mean “valor” and a willingness to be martyred and to profess faith and victory to overcome fear before going to war. This was recited before a battle to show allegiance and courage (Judges 5:18).
  • The devil has gone down to you. We have the opportunity and ability to either be influenced by Satan and evil or to turn our hearts to Christ alone. In Jewish lore, it was believed that Satan would be unleashed to fight against the people of faith during the End of Days.
  • He knows that his time is short. Satan’s authority and dominion are still under God’s sovereignty; he can do only what God allows for His purpose. Satan has lost and fights like a cornered animal as well as using all the weapons at his disposal to oppose God’s people and goodness. In the last days, he will become more intensely and hostile toward the people of God.





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