Monday, September 26, 2016

Jude 2

"May [MERCY], peace, and love be multiplied to you."
(Jude 1:2a)

When [MERCY] is distinguished in the Scriptures from grace, mercy is speaking of God's goodness and kindness and love towards the needy; whereas grace when it is distinguished from mercy has in view God's goodness and kindness and love towards sinners. And so mercy especially has us in view in terms of our need. And so as Jude says, “May God's mercy be multiplied to you,” he's reminding you that you stand in need of God's favor and that in His grace He grants it. Every day of our lives we stand in need of the mercy of God, and nothing can meet the needs that we have but the mercy of God. You know, we can say that we believe in the sovereignty of God, and we can say that we believe in the power of God, but so often as Christians we live as if we could do it ourselves. And we need to be reminded that there is never a moment when we don't need God's mercy, and in His mercy there is never a moment when He does not grant it. And so Jude says, “May mercy be multiplied to you,” God's mercy.
(J. Ligon Duncan)

Friday, September 23, 2016

Jude 1

"...To those who are called, beloved in God the Father and kept for Jesus Christ:"
(Jude 1:1d)

We are kept. Jesus keeps those who trust in Him. Do you remember Him saying in the gospels, “No one will snatch you out of My hands”? Paul revels in the reality that God causes us to persevere in grace and faith when he says in 2 Timothy 1:12, “For this reason I also suffer these things, but I am not ashamed; for I know whom I have believed and I am convinced that He is able to guard what I have entrusted to Him until that day.” Paul is saying he is confident that he will be kept by the power of God, by the power of Christ. Calvin once put it this way, “At any moment Satan might snatch us a hundred times over into his ready clutches were we not safe in the protection of Christ.” And Jude is asking you to revel in that for a moment. Satan might snatch you at any time a hundred times over into his ready clutches…but you are safe in the protection of Christ. You are kept. You’re called; you’re loved; you’re kept.
But you’re not only kept; you’re not only protected; you’re not only caused to persevere–you are kept for Christ, Jude wants to say. We are kept safe until Jesus’ coming. We are kept safe with the view to being God's own possession. We are kept safe with a view to being presented to Christ. In Ephesians 5:25-27 Paul tells us something like what Jude is telling us here. As Jude tells us that we are “kept for Christ,” Paul tells us that truth this way, “Christ,” he says, “loved the church and gave Himself up for her, so that He might sanctify her…that He might present to Himself the church in all her glory.” Jesus keeps the church in order to present the church to Himself, and He keeps us that we might be for Him, Jude says.
(J. Ligon Duncan)

Thursday, September 22, 2016

Jude 1

"...To those who are called, beloved in God the Father and kept for Jesus Christ:"
(Jude 1:1c)

Jude is telling us here that as we rest and trust in Jesus Christ alone for salvation as He is offered in the gospel, we are beloved by God. We are the beloved in union with the Beloved One, Jesus Christ, and we are thus in God as we are in Christ.
John 17:26 tells you that you are co-sharers in the love of the Father for the Son as Jesus prays, “Lord, grant that the love which we share from before the foundations of the world would be in them.” Jesus is asking the Father for your participation in that co-eternal love which the Father and the Son have shared from before the beginnings of time. And I want to tell you, my friends, that prayer has been and is being answered. The Heavenly Father does not love you less than He loves His own Son. And I want to say that if I didn't have John 17:26 you would rightly accuse me of heresy for saying something like that, but that's precisely what Jude is reminding you: You are beloved in God the Father…
That's what a Christian is: A Christian is called and a Christian is beloved of God.
(J. Ligon Duncan)

Wednesday, September 21, 2016

Jude 1b

"Jude, a servant of Jesus Christ and brother of James, To those who are called,.."

(Jude 1:1b)


When Jude says that you are “the called,” he is using classic, Old Testament language for the people of God. Israel was called by God. Abraham was called by God out of the Ur of the Chaldeans, out of paganism, out of polytheism, out of his father's land and people to be the servant of God, to be the friend of God. And in Genesis 12:1-3 it is made clear that Abraham was called out of the world not simply for his own benefit but for the glory of God and for the good of the nations of the earth. Abraham was not only given blessing by God, but he was called to be a blessing to the nations. He was caught up in a story much bigger than himself. He was caught up as a missionary for God.

And when Jude calls these Christians called, he is reminding them that they have been called into a story which is much bigger than themselves. They have been called to not only divine blessings, they have been called by divine grace and choice, because men never take the initiative over God. They never approach God until God starts to draw them to Himself. You remember what Jesus says in John 6? “No man comes to the Father unless the Father draws him.” And so it's not only that they've been called and drawn by God's divine choice and election, but that they have been called into this grand adventure, an adventure in which we conspire to bless the world with the salvific blessings of God in Jesus Christ. 

(J. Ligon Duncan)

Tuesday, September 20, 2016

Jude 1

"Jude, a servant of Jesus Christ and brother of James,.."

(Jude 1:1a)


Now let me just ask you something, If you were a half-brother or half-sister of Jesus Christ and you were writing to other Christians, wouldn't you tell ‘em?! Wouldn't you say, “And by the way, I'm Bob, Jesus’ brother”? But this man identifies himself as ‘Jude, Jesus’ slave.’ And I think that tells you a lot about his own self-understanding. It tells you something of his humility. He's the Lord's own brother, but he views Jesus as his Master. It shows his submission to the lordship of Christ. His whole life had been put at the disposal of Jesus. He calls himself, “the brother of James,” even though others call him “the brother of our Lord.” Paul in 1 Corinthians 9:5 calls James and Jude, “the brothers of our Lord,” but this writer doesn't say, ‘I'm Jude the brother of our common Lord.’ He says, ‘I'm Jude, the slave of Jesus the Messiah and the brother of James.’

Jude acknowledges Jesus as Messiah and Lord of his life, and yet even as a servant to Jesus, it sets Jude free. Because it is one of the paradoxes of Christianity that in glad devotion to Jesus we find our freedom. And so even in Jude's self-designation in the introduction, in the salutation of this letter, we learn something about Jude's self-understanding and his view of Christ, and we learn something of what our self-understanding ought to be. We are servants of Jesus Christ. We belong to Him. We march to the beat of His drum. We follow His word. We follow His commission. We seek to go in His ways. We desire to be conformed to His image. We long for His exaltation. We want the nations of the world to come to Him. He is the center of our existence in the community of faith. And we learn, of course, from Jude's introduction that this Jesus is Master and Lord and divine. And so we learn something about the way we ought to view ourselves and the way we ought to view our Savior.

(J. Ligon Duncan)


Monday, September 19, 2016

Understanding Revelation

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

(Revelation 22:18-19)


In Deuteronomy 4:2. As Moses reiterates the Law, calling on Israel to follow the Lord faithfully, he warned about adding to or taking away from the word that he had given them. "You shall not add to the word which I am commanding you, nor take away from it, that you may keep the commandments of the Lord your God which I command you." Then he reminds them of what happened at Baal-peor, which was the occasion when the teaching of Balaam slipped into the camp of Israel so that God's people fell into idolatry (Deut. 4:3-4). The deceitful strategy employed was "that idolatry was not inconsistent with faith in the God of Israel" Here was precisely the problem facing the churches of Asia Minor and of our own day—that of thinking that idolatry in any form might be acceptable to the Christian faith.

So our Lord warns, "if anyone adds to them, God will add to him the plagues which are written in this book; and if anyone takes away from the words of the book of this prophecy, God will take away his part from the tree of life and from the holy city, which are written in this book." Certainly, the book of Revelation has not shifted theological gears to promote losing salvation! Throughout the book we've noted the underlying surety of Christ bringing His elect through every danger into His presence in the New Jerusalem. None whose names are written in the book of life fail to enter. Rather in the warning, our Lord states it with austerity, giving assurance that the one who would take away from this prophetic word or add to it is not Christian and therefore will face all of the judgments promised to unbelievers. In spite of their parading in the churches, and even in spite of leadership positions or places of prominence in the church, if they distort the holy message of the gospel then they face severe judgment. They may profess to be Christian but their allegiance to other gods betrays their confession.

(Phil A. Newton)



Friday, September 16, 2016

Understanding Revelation

The Spirit and the Bride say, "Come." And let the one who hears say, "Come." And let the one who is thirsty come; let the one who desires take the water of life without price."

(Revelation 22:17)


The idea of "invitation" is prominent in evangelical vocabularies. However, rather than seeing it as the call of Christ in the gospel, invitation has become a portion of a worship service right after the sermon where interested people can indicate a decision for Christ or whatever the preacher may call for. Yet the Bible knows nothing of such a practice; it was added in the 19th century to accommodate revivalism that swept churches in the northeast. Instead, the real invitation is found in the gospel; it is declared whenever the gospel is rightly spoken, calling sinners to Christ.

The clearest example of this is found in verse 17. "The Spirit and the bride say, "Come"." Here we find the Holy Spirit and the Church—(shown to be the bride in 19:7-9; 21:9-21)—in concert by calling sinners to Christ. 

Consider that the ministry of the Holy Spirit is to bear witness to Jesus Christ. In the Upper Room Discourse, Jesus spoke to His disciples concerning the Spirit's ministry as well as their own in concert with the Spirit: "He will testify about Me, and you will testify also, because you have been with Me from the beginning" (John 15:26-27). The Spirit's aim is to point people to Christ. So too, the aim of the Church throughout the ages must join with the Spirit by His power in pointing people to Christ. Proclaiming Christ's worthiness and sufficiency, the Spirit and the bride call upon those who will hear, "Come."

There is no simpler invitation than what we find in this text. As Jesus Christ has been proclaimed as the Lamb of God slain to redeem sinners, then the call to sinners is "Come." Come to Jesus Christ, the Lamb of God slain for you. Come to Jesus Christ, the sin-bearer, mediator, and Lord. Come to Jesus Christ, cast yourself upon His mercies, depend upon His sacrificial death and life-giving resurrection. Do not come to an institution or an imagination or a religious mantra. Come to Christ!

(Phil A. Newton)


Thursday, September 15, 2016

Understanding Revelation (22:15)~Newton

"Outside are the dogs and sorcerers and the sexually immoral and murderers and idolaters, and everyone who loves and practices falsehood."
(Revelation 22:15)

"Outside" is not to be taken literally, as though just outside the city gates. Rather, John has already declared the condition and location of the unbelieving at the Judgment—living the second death in the lake of fire (Rev.20:14). But "outside" aptly pictures for us the distinction that he intends. He wants us to see the great folly of life without Christ—eternally outside of Christ, eternally outside the joy and light of His presence, eternally outside the gladness of God's blessings.
One of the most painful human experiences is that of being ostracized or left out. That kind of alienation strikes at the core of our psyche. Even as small children, to be excluded from those important to us brings the deepest pain.
Here is the simple description of what eternal damnation is— "outside": alienated from Christ, excluded from the Creator's kind provisions, separated forever from those whom God has given life through Christ. Some excluded, perhaps multitudes, have been part of local churches. They've heard the Scripture, to some degree they've tasted of the good things of God without partaking by faith, they've pretended to be Christians, or they may have even called themselves Christians even though intentionally avoiding the way of the cross. John describes them as "everyone who loves and practices lying" or falsehood. Here's the life of the deceiver who thinks that he can slip past the omniscient gaze of God. But no! He is left "outside" the City of God's blessing.
(Phil A. Newton)

Wednesday, September 14, 2016

Understanding Revelation (22:14)~Newton

"Blessed are those who wash their robes, so that they may have the right to the tree of life and that they may enter the city by the gates."
(Revelation 22:14)

Notice that John uses a present tense verb for "wash," which implies an ongoing, continuous washing. It's literally, "Blessed are the ones continually washing their robes." The verb to wash is a participle in the present tense to indicate that sin is a continual polluting agency that needs repeated cleansings. Just as the children of Israel were told to wash their garments before they presented themselves before the Lord at Sinai (Exodus 19:10), in the same way, believers regularly wash in the blood of the Lamb. "If we walk in the Light as he Himself is in the Light, we have fellowship with one another, and the blood of Jesus His Son cleanses us from all sin" (1 John 1:7). It is both the cleansing of reconciliation and sanctification implied by this beatitude. Here is a description of the genuine believer. He realizes his sins have separated him from God, so he has cast himself upon Christ, trusting in His atoning death for cleansing and reconciliation to God. But he also realizes that as long as he lives in this life he sins. He seeks to turn from sin, making repentance an ongoing part of his life. Yet he realizes that his sin hinders his fellowship with Christ, so again and again he applies himself to the cleansing blood of Christ's atoning death. Again and again he goes back to Christ. Again and again he applies the gospel that saved him and now, by the Holy Spirit, sanctifies him. That is the Christian; one who so loves his Lord that he seeks to live a life of genuine, unhindered fellowship with Jesus Christ.
(Dr. Phil A. Newton)

Tuesday, September 13, 2016

Understanding Revelation (22:7)~Newton

"And behold, I am coming soon. Blessed is the one who keeps the words of the prophecy of this book."
(Revelation 22:7)


In other words, the book of Revelation is not meant to entertain us or to merely stir our imaginations. It’s not intended to satisfy all of our curiosity about the last days. Instead, Revelation calls us to action in living out the gospel of Jesus Christ as God moves the universe toward the full revelation of His kingdom. In this regard we learn something of the nature of prophetic literature. It urges us to live like kingdom citizens while living in the midst of a rebellious world. It sees the work of the gospel, as it calls us into relationship with the Sovereign Lord, as the means to transform the world in which we live. Revelation insists that the answer to the human dilemma is not found in the political and economic structures of civilizations. The answer is found in the Lamb of God slain to purchase through His bloody death a people for God “from every tribe and tongue and people and nation” (Rev. 5:9)
(Dr. Phil A. Newton)

Monday, September 12, 2016

Understanding Revelation (22:6)~Thomas

"These words are trustworthy and true. And the Lord, the God of the spirits of the prophets, has sent his angel to show his servants what must SOON take place." 
(Revelation 22:6)

What are we to make of these pronouncements as to the nearness of Christ's coming, and of the shortness of the time? Evidently, "soon" and "near" have to take on a different significance after so lengthy a time period. 
The words were meant to be encouraging. Imprisoned on the island of Patmos, John, as well as the Christian church, needed encouragement. That encouragement comes to them in the form of a promise of Jesus near-coming. How then can we understand these words, especially after two millennia?
The answer seems to lie along these lines. The New Testament teaches that the death, resurrection and ascension of Jesus ushered in ‘the last days’. This, of course, is signaled to us in the New Testament, by the emphatic assertion that we are living in "the last days" (Heb 1:1-2). The "end of the ages" has already dawned (Heb 9:26). The last days began at Pentecost (Acts 2:17). We are on the last lap of human history. And however long that lasts on our perspective, on Christ's calendar it is soon. Since the outpouring of the Holy Spirit at Pentecost, only one significant (redemptive) event remains: the second coming of Jesus Christ.
From this perspective, the return of Christ is always near. Paul seemed open to the possibility that the return of Christ could take place within his own lifetime (1 Thess. 4:13-18). These words of Jesus in Revelation are to be measured, not by human chronology, but by events in the time-table of God's pattern of redemption in history. In the particular time-table of the God's purposes in history, the next great event to take place is the second coming of Jesus Christ! In that sense, he is coming soon. 
(Dr. Derek Thomas)

Friday, September 9, 2016

Understanding Revelation (22:3)~Newton

"No longer will there be anything accursed, but the throne of God and of the Lamb will be in it, and his servants will worship him."
(Revelation 22:3)

What’s heaven like? Or to ask the same question by a different angle, what’s it like in the New Jerusalem? Scripture constantly contrasts the world of men and the rule of God. Jealous and angry Cain killed his righteous brother Abel. Noah lived as a righteous man in the midst of a world in rebellion against God. The Lord chose Abraham out of Ur of the Chaldeans, separating him from idolatry and delivering him from the world. Sodom and Gomorrah perished because of their great sin while God delivered Lot. Daniel and his friends did not defile themselves with the Babylonian king’s food but lived distinctly from them as God’s children. But how do you capsule this distinct atmosphere in the New Jerusalem? Abel, Noah, Abraham, Lot, and Daniel still sinned and still lived in a sinful world.
John puts it so precisely that it captures the entire atmosphere of this holy place. “There will no longer be any curse...” In repetitive fashion, John has already used that same phrase to alert us to the distinctly different atmosphere of heaven. “And there will no longer be any death; there will no longer be any mourning, or crying, or pain.” Then he summarizes all of these things: “the first things have passed away” (21:4). “There will no longer be” (ouk estai eti) is the optimum phrase. Why will there no longer be these things? The answer lies in the cross of Christ. Death, mourning, crying (for sorrow), pain, curse, and night as a metaphor for spiritual darkness met their match at the cross. These wretched fruits from the fall were borne by the Incarnate God, Jesus Christ, as He took them out of the way by His death. Summed up by the “curse,” a term that means something that is accursed by God, the cross severed its head and crushed it in defeat. The final redemption fully applies what Jesus accomplished in removing death and destroying every work of the devil (Heb. 2:14-15; 1 John 3:8). So ponder this: there will no longer be any curse. Listen to the nightly news, read the news reports, and then ponder, “There will no longer be any curse.” Though living in the not yet, we have the divine approbation that the day will come when every taint and trace of sin’s effects in this world are gone — gone forever!
(Phil A. Newton)

Thursday, September 8, 2016

Understanding Revelation (22:2)~Newton

"Through the middle of the street of the city; also, on either side of the river, the tree of life with its twelve kinds of fruit, yielding its fruit each month. The leaves of the tree were for the healing of the nations."
(Revelation 22:2)

John adds three more pictures to help reinforce the abundant satisfaction found in the New Jerusalem. “In the mist of its street and on either side of the river a tree of life”. Adam and Eve were barred from the Garden of Eden because they might eat of the tree of life and live forever (Gen. 3:22-24). Flaming cherubim guarded the tree of life. We don’t know all that this tree involved but its properties are sustaining, overcoming even the destructive effects of sin. While Adam and Eve were barred from the tree, the residents of the New Jerusalem are welcomed to it! The indication of the singular tree in multiple locations, “on either side of the river,” suggests not one tree but a forest of trees lining the street of New Jerusalem. Again, it’s a picture of abundance. John also tells us that the tree bears “twelve kinds of fruit, yielding its fruit every month.” He resorts to using the calendar in a realm where there’s no need for a watch or Day-Timer or Outlook! But how else can he explain such abundance, never ceasing to produce abundant satisfaction without resorting to language that we can all grasp? “And the leaves of the tree were for the healing of the nations.” Since he’s already told us that there’s no longer any death or mourning or crying or pain, all of that having passed away (21:4), then why is there need for healing leaves? Robert Mounce offers a solid explanation due to John’s “imagery belonging to the present age. The healing leaves indicate the complete absence of physical and spiritual want. The life to come will be a life of abundance and perfection” 
(Phil A. Newton)


Wednesday, September 7, 2016

Understanding Revelation (22:1)~Newton

"Then the angel showed me the river of the water of life, clear as crystal, flowing from the throne of God and of the Lamb."
(Revelation 22:1)

He tells us something of the purity of this water—“clear as crystal.” Not tainted by pollution or chemical run-offs or debris, the river has the appearance of something so pure and brilliant that it is always inviting. And rightly so, for his intention is for us to understand it as “the water of life,” that has come from God. The Psalmist pictures this: “There is a river whose streams make glad the city of God, the holy dwelling places of the Most High. God is in the midst of her, she will not be moved; God will help her when morning dawns” (46:4-5). Jesus told the Samaritan woman that He alone could give her living water that would become in her “a well of water springing up to eternal life” (John 4:14). He told those hearing Him at the climax of the Feast of Booths, that believing in Him would cause rivers of living water to flow from their innermost being (John 7:36-38). This abundant water of life was anticipated by Zechariah: “And in that day living waters will flow out of Jerusalem, half of them toward the eastern sea and the other half toward the western sea” (Zech. 14:8). But the primary picture that John summarizes is that of Ezekiel’s temple vision. In his vision, he saw water begin to flow from the temple, first as a trickle but the farther it flowed, the deeper it grew until it teamed with life and even brought life to the Dead Sea (Eze. 47:1-12). 
Wherever the water flows it provides life because it comes “from the throne of God and of the Lamb.” That’s the primary thrust of his picture: “…death with all its baleful accompaniments has been abolished and life reigns supreme”. Because of God on the throne, the New Jerusalem will never fail in maintaining superlative abundance of life for all its residents.
(Phil A. Newton)

Tuesday, September 6, 2016

Understanding Revelation (21:23)~Newton

"And the city has no need of sun or moon to shine on it, for the glory of God gives it light, and its lamp is the Lamb."
(Revelation 21:23)

What does it mean for the infinite holiness of our God to be displayed without measure or restriction? “And the city has no need of the sun or of the moon to shine on it, for the glory of God has illumed it, and its lamp is the Lamb.” God’s glory outshines the brilliance of the sun for all eternity. His glory does not fade or dim or diminish, nor can it be exhausted. When a cloud covers the light of the sun on a fall day, you can immediately recognize that something has come between you and the sun; something has diminished its light and warmth. But no clouds cover the glory of God illumining His people for eternity. The figure of a “lamp” representing the Lamb points to the particular way that Christ shines His eternal knowledge and power into our lives. A lamp served to illumine one’s way; Christ, throughout the eternal ages, will illumine His people. We shall live in the light of God’s glory!
(Phil A. Newton)

Friday, September 2, 2016

Understanding Revelation (21:22)~Newton

"And I saw no temple in the city, for its temple is the Lord God the Almighty and the Lamb."
(Revelation 21:22)

Ancient Israel needed a temple as a solitary place where God revealed Himself, where they could offer bloody sacrifices as atonement for their sins, and where they could find mercy from God. The New Jerusalem changes all of that! “I saw no temple in it, for the Lord God the Almighty and the Lamb are its temple.” With the Lord always dwelling in their midst (21:3), there’s no need for a temple as a place to journey to meet God. The Lord God is ever present in all of His glory. As vast as the new heaven and new earth may be, there is no place removed from the conscious, manifested presence of the Lord. “For the earth will be full of the knowledge of the Lord as the waters cover the sea,” just as the prophet Isaiah foretold (11:9).
(Phil A. Newton)

Thursday, September 1, 2016

Understanding Revelation (21:12)~Newton

"It [The Holy City Jerusalem] had a great, high wall, with twelve gates, and at the gates twelve angels, and on the gates the names of the twelve tribes of the sons of Israel were inscribed-"
(Revelation 21:12)

An ancient city’s security depended upon the size and strength of its wall. Cities without walls lay open to the ravages of their enemies. Ancient Jericho seemed impenetrable because of its great wall. Yet that kind of wall served as no security against the might of our God.
Now, if you’re running ahead of me, you are quickly thinking, “But why do we need walls in the new earth? All enemies of our God have been cast into the lake of fire.” Good observation! Some that view this passage with strict literalism have gone so far as to deny that it even refers to the new heaven and new earth; instead they consider it an explanation of life in the millennium. But John uses a device that his audience understood. The key to security in the ancient world was the city’s wall. “It had a great and high wall.” Later he says that it measured 144 cubits and was made of jasper. The cubit was from the tip of the elbow to the tip of the middle finger, about 18 inches long. 144 cubits implied a wall 216 feet high! No one had a wall of that height in John’s day. If it was made of jasper or a diamond type of stone, then it was impenetrable as well as lustrous. The “twelve angels” at each gate reinforces the picture of security.
What John sought to do with this picture was not to give specific dimensions but rather to use exaggerated language to help us understand the security of the church in eternity. The world battered the early church, just as it does in so many places in our own day. But when we enter the new earth, there will never be any security problems. The church will forever live in Christ’s presence without assault or threat or fear.
(Phil A. Newton)

Wednesday, August 31, 2016

Understanding Revelation (21:9-10)~Newton

"Then came one of the seven angels who...spoke to me, saying, "Come, I will show you the Bride, the wife of the Lamb." And he carried me away in the Spirit to a great, high mountain, and showed me the holy city Jerusalem coming down out of heaven from God,"
(Revelation 21:9-10)

For the bride is the church, the wife of the Lamb, and the holy city, new Jerusalem that has come down out of heaven from God is the church in eternity as well. It may be best to see “the holy city” as the community of the redeemed in eternity—the church—which is also “the wife of the Lamb.” It is the community of the redeemed in that the church involves many people from every age and from among every people group on earth all redeemed through the death of Christ on their behalf. They exist together for eternity as one body of believers, undivided by sectarianism, nationalism, racism, class, economic factors, or gender. Here is the community elected before the world began, each one’s name “written in the Lamb’s book of life,” and redeemed by the substitutionary death of Christ at the cross. The entire community unites around worship and service to “the Lord God Almighty and the Lamb.” So quite appropriately, this community of the redeemed is called “the bride, the wife of the Lamb,” which foreshadows the intimate communion and eternal love of Jesus Christ with His people forever. This is the bride that Christ has secured through His own bloody death and sanctified through His Word and by His Spirit, so that He might present her “in all her glory, having no spot or wrinkle or any such thing; but that she would be holy and blameless” (Eph. 5:25-27). Now, John explains what Paul meant by presenting the church “in all her glory.”
(Phil A. Newton)

Friday, August 26, 2016

Understanding Revelation (21:7)~Newton

"The one who conquers will have this heritage, and I will be his God and he will be my son."
(Revelation 21:7)

This new heaven and new earth belong to those who inherit it through the covenant promises in the gospel. It’s not for those who merely profess to be Christian or those who merely belong to a church. The Lord specifies who receives the eternal inheritance. “He who overcomes will inherit these things, and I will be his God and he will be My son.” The same promise that God gave to David, He gives to all that are in Christ. Notice that the theme of “he who overcomes” that we’ve seen throughout Revelation remains constant. He both promises and warns in such a statement. The promise is clear: the overcomers—those that persevere in the faith—receive the eternal inheritance. But the warning is just as clear. Those that shrink back, those that profess a step toward Christ but then return to the world will not receive the eternal inheritance. Real Christianity perseveres because in real Christianity God preserves His children.
(Dr. Phil A. Newton)

Thursday, August 25, 2016

Understanding Revelation (21:6)~Riddlebarger

"And he said to me, "It is done! I am the Alpha and the Omega, the beginning and the end. To the thirsty I will give from the spring of the water of life without payment."
(Revelation 21:6)

God has spoken of a new creation and it is so. He also identifies himself as that one is before all things and after all things. In other words, he alone is the sovereign one who rules over everything from the beginning of history until its end. This means that all of human history is under God’s sovereign control and he has finally brought all things to the end for which they have been created. God works all things according to the counsel of his will.
This is one of the great proof-texts in Scripture for the deity of Christ. Here, God declares himself to be the Alpha and the Omega, while in Revelation 1:17-18, Jesus affirms of himself that he is the Alpha and the Omega, the First and the Last. The conclusion is obvious–Jesus is God. And he who is the living water, will now give that living water to his people without cost or without limit. One day we will drink of this water and we will never thirst again.
(Kim Riddlebarger)

Wednesday, August 24, 2016

Understanding Revelation (21:5)~Venema

"And he who was seated on the throne said, "Behold, I am making all things new." Also he said, "Write this down, for these words are trustworthy and true." 
(Revelation 21:5)

Far from being an empty and desolate place, the new creation will be enriched with the sanctified fruits of human culture. Nothing of the diversity of the nations and peoples, their cultural products, languages, arts, sciences, literature, and technology – so far as these are good and excellent – will be lost upon life in the new creation. Life in the new creation will not be a starting over, but a perfected continuation of the new humanity’s stewardship of all of life in the service of God
(Cornelius Venema)

Again, the word for “new” does not mean new in kind but new in quality.

Tuesday, August 23, 2016

Understanding Revelation (21:4)~Beale

"He will wipe away every tear from their eyes, and death shall be no more, neither shall there be mourning, nor crying, nor pain anymore, for the former things have passed away." 
(Revelation 21:4)

In this new creation, God's people will no longer experience any of the forms of suffering characteristic of the old creation. When this occurs in the future, it will be a fulfillment of prophecy from (Isaiah 25:8) "the Lord God will wipe tears away from all faces."
Both (Isaiah 35:10 and 51:11) predict that at the time of Israel's full restoration to God the people will experience "everlasting joy" and "gladness" because they will be protected from their former sufferings of "sorrow and sighing"" which will have fled away. 
The conclusion of verse 4 that "the first things have passed away" again fulfills Isaiah's prophetic utterances, "Do not call to mind the former things....Behold, I will do something new" (Isa. 43:18-19). "For behold, I create new heavens and a new earth; and the former things shall not be remembered or come to mind" (Isa. 65:17). 
(G.K. Beale) 

Monday, August 22, 2016

Understanding Revelation (21:3)~Riddlebarger

"And I heard a loud voice from the throne saying, "Behold, the dwelling place of God is with man. He will dwell with them, and they will be his people, and God himself will be with them as their God."
(Revelation 21:3)

The great covenant promise God made first to Abraham and then to all of his people throughout redemptive history is now a glorious reality. Promise has become fulfillment. Type and shadow have become reality. God dwells with his people, who are fully redeemed and glorified, forever safe from peril and danger. God’s people have at long last entered the promised land and begin their Sabbath rest. With God’s people dwelling in his presence, all effects of human sin the curse are now gone.
(Kim Riddlebarger)

Friday, August 19, 2016

Understanding Revelation (21:2)~Hendriksen

"And I saw the holy city, new Jerusalem, coming down out of heaven from God, prepared as a bride adorned for her husband."
(Revelation 21:2)

This Jerusalem is called 'new' in contradistinction to the earthly, Palestinian Jerusalem. It is called "holy" because it is separate from sin and thoroughly consecrated to God. This new and holy Jerusalem is very clearly the Church the Lord Jesus Christ, as is also plainly evident from the fact that it is here and elsewhere called the bride, the wife of the Lamb (Is. 54:5; Eph. 5:32). Even in the Old Testament the church is represented under the symbolism of a city (Is. 26:1; Ps. 48). A city calls to our mind the concept of a permanent residence, a great number of inhabitants, safety and security, fellowship and beauty. With respect to all of these characteristics the church- in principle even today, in perfection, is like a city. We read that John saw this Holy City coming down out of heaven from God. This, too, is true with respect to both the ideal church of the present and the church of the future. It is always born from above. It is always the result of the transforming work of the Holy Spirit (Gal. 4:26; Heb. 11:10,16; 12:22). 
(William Hendriksen) 

Thursday, August 18, 2016

Understanding Revelation (21:1)~Hendriksen

Then I saw a new heaven and a new earth, for the first heaven and the first earth had passed away, and the sea was no more."
(Revelation 21:1)

The first heaven and the first earth have passed away. In our imagination let us try to see this new universe. The very foundations of the earth have been subjected to the purifying fire. Every stain of sin, every scar of wrong, every trace of death, has been removed. Out of the great conflagration a new universe has been born. It is the same heaven and earth, but gloriously rejuvenated, with no weeds, thorns or thistles, and so on. Nature comes into its own; all of its potentialities, dormant so long, are now fully realized. The old order has vanished. The universe in which the Dragon, the beast, the false prophet, and the harlot caring out their program of iniquity has vanished. The sea, as we know it, is no more. At present the sea is the emblem of unrest in conflict. The roaring, raging, agitated, tempest-tossed waters, the waves perpetually engaged in combat with one another, symbolize the nations of the world in there conflict and unrest. It is the sea out of which the beast rises. But in the renewed universe the head new heaven and earth all will be peace. The heaven and the earth and the sea as they now are shall vanish. 
(William Hendriksen)

Wednesday, August 17, 2016

Understanding Revelation (20:15)~Newton

"And if anyone's name was not found written in the book of life, he was thrown into the lake of fire."
(Revelation 20:15)

There is another book beside the books that record our deeds and the only thing that stands between any of us and the lake of fire is our name written in the Lamb’s book of life. In Rev. 13:8, John tells us that the book was written “from the foundation of the world.” He calls it, more precisely, “the book of life of the Lamb who has been slain.” In Rev. 17:8, he reminds us that all of those dwelling on the earth will bear the mark of the beast except the one whose name was written in the book of life from the foundation of the world. This book alludes to two wonderful truths. First, that a name was written before the world’s foundation points to election; and election highlights the grace of God in salvation. Second, it is the Lamb’s book of life, so it points to redemption; and redemption highlights the gracious provision of Christ to bear God’s judgment for us at the cross.
The juxtaposition of the two books puts all men in condition of deserving wrath. Our deeds—all of them—are recorded in the books. But the book of life declares the deliverance of the redeemed, even though we deserve God’s wrath. Is your name in the Lamb’s book of life?
(Phil A. Newton)
www.Southwoodsbc.org

Tuesday, August 16, 2016

Understanding Revelation (20:12-14)~Newton

"And I saw the dead, great and small, standing before the throne, and books were opened. Then another book was opened, which is the book of life. And the dead were judged by what was written in the books, according to what they had done. And the sea gave up the dead who were in it, Death and Hades gave up the dead who were in them, and they were judged, each one of them, according to what they had done. Then Death and Hades were thrown into the lake of fire. This is the second death, the lake of fire.
(Revelation 20:12-14)

It is “a direct allusion to the courtroom scene in Daniel 7,” where the Ancient of Days took His seat on the throne, “and myriads upon myriads were standing before Him; the court sat, and the books were opened”. 
He is not establishing a works-oriented salvation but rather the record of men’s deeds demonstrate their failure to obey the Law of God and God’s justice in judging them. The God that created the world also commanded obedience to His Law. The creature’s existence relates directly to the Creator’s purpose; that of living totally to His glory, perfectly conforming to His will. Yet we’ve all sinned and fallen short of His glory (Rom. 3:23). “The books” unpack the details of thought, word, and deed—intentional sins and sins of omission.
Nothing is more sobering than to realize that God holds us accountable for every idle thought, idle word, and careless deed. “And there is no creature hidden from His sight, but all things are open and laid bare to the eyes of Him with whom we have to do” (Heb. 4:13). Justice will be meted out according to the measure of our offence against God—a holy God who has nothing to do with sin; whose eyes are too pure to behold sin. Dare we play lightly with this reality? Who of us can stand before the searching gaze of the omniscient God?
(Phil A. Newton)

Monday, August 15, 2016

Understanding Revelation (20:11)~Hendriksen

"Then I saw a great white throne and him who was seated on it. From his presence earth and sky fled away, and no place was found for them."
(Revelation 20:11)

Christ's coming in judgment is vividly described. John sees a great white throne. Upon it is seated the Christ (Matt. 25:31; Rev. 14:14). From His face the earth and the heaven flee away. Not the destruction or annihilation but the renovation of the universe is indicated here. It will be a disillusion of the elements with great heat (2 Peter 3:10); a regeneration (Matt. 19:28); a restoration of all things (Acts 3:21); and a deliverance from the bondage of corruption (Rom. 8:21). No longer will this universe be subject to vanity.
(William Hendriksen)

Friday, August 12, 2016

Understanding Revelation (20:9-10)~Newton

"And they marched up over the broad plain of the earth and surrounded the camp of the saints and the beloved city, but fire came down from heaven and consumed them, and the devil who had deceived them was thrown into the lake of fire and sulfur where the beast and the false prophet were, and they will be tormented day and night forever and ever."
(Revelation 20:9-10)

Should the church live in fear of that day? Absolutely not! John pictures one giant army, representing the devil’s horde, coming against one camp and then one city, representing Christ and the Church. But the language shows that he is not referring to one locale—“and they came up on the broad plain of the earth.” In spite of what appears to be insurmountable odds—Christ has already triumphed over Satan; that’s the point made. The power of the cross that has defeated our enemy will be unleashed! “And fire came down from heaven and devoured them. And the devil who deceived them was thrown into the lake of fire and brimstone, where the beast and the false prophet are also; and they will be tormented day and night forever and ever.” Victory is assured because Christ triumphed at the cross and in the resurrection. The mopping up will come on that great day of which John speaks. So we need not despair when persecution arises. Our Redeemer is King of kings and Lord of lords! He has conquered. He has finished the work of redemption. He loses none that He redeems—even in the face of the worst persecution. “Hallelujah! For the Lord our God, the Almighty, reigns.”
(Phil A. Newton)

Thursday, August 11, 2016

Understanding Revelation (20:7-8)~Newton

"And when the thousand years are ended, Satan will be released from his prison and will come out to deceive the nations that are at the four corners of the earth, Gog and Magog, to gather them for battle; their number is like the sand of the sea.
(Revelation 20:7-8)

Though bound for the gospel age—the thousand years—the time will come when the Lord God will release Satan from his prison. Here is God exercising sovereign authority in releasing Satan for the purpose of ultimately, exercising final judgment on Satan and all that reject the gospel of Christ.
Gog and Magog represent an ancient enemy of Israel that Ezekiel spoke of in chapters 38-39. 
William Hendriksen comments that Ezekiel’s use of Gog and Magog “refers…to the terrible persecution under Antiochus Epiphanes, ruler of Syria” in the Seleucid Kingdom. John is not identifying one or two nations but rather uses this epitome of adversaries to refer metaphorically to the entire world, vast in number, in hostile opposition to Christ and His Church. The “four corners of the earth,” simply implies the universality of this final opposition. Satan’s deceit will reach its apex; persecution will be unequaled. 
Augustine wrote of this, “For this persecution, occurring while the final judgment is imminent, shall be the last which shall be endured by the holy Church throughout the world, the whole city of Christ being assailed by the whole city of the devil, as each exists on earth” 
(Phil A. Newton)

Wednesday, August 10, 2016

Understanding Revelation (20:5-6)~Riddlebarger

"The rest of the dead did not come to life until the thousand years were ended. This is the first resurrection. Blessed and holy is the one who shares in the first resurrection! Over such the second death has no power, but they will be priests of God and of Christ, and they will reign with him for a thousand years.
(Revelation 20:5-6)


John calls this translation from earth at the time of death to the reign in heaven, the “first resurrection.” Indeed “blessed and holy” are those who take part in it. This is not a reference to the bodily resurrection at the end of the age, but is instead a reference to a believer’s regeneration, conversion, and entrance into heaven at death, a point confirmed by a number of New Testament passages, most notably (John 5:24-25), where John quotes Jesus as saying, “I tell you the truth, whoever hears my word and believes him who sent me has eternal life and will not be condemned; he has crossed over from death to life. I tell you the truth, a time is coming and has now come when the dead will hear the voice of the Son of God and those who hear will live.” In his gospel, John very clearly teaches that all those who come to faith in Jesus Christ, do so because they have already crossed over from death to life. Thus the first resurrection occurs at the time of regeneration when we are born again, and is manifest when we leave this life and enter into the presence of Christ in heaven, where we will reign with Christ as priests until the thousand years are over.
(Kim Riddlebarger)

Tuesday, August 9, 2016

Understanding Revelation (20:4)~Kim Riddlebarger

"Then I saw thrones, and seated on them were those to whom the authority to judge was committed. Also I saw the souls of those who had been beheaded for the testimony of Jesus and for the word of God, and those who had not worshiped the beast or its image and had not received its mark on their foreheads or their hands. They came to life and reigned with Christ for a thousand years."
(Revelation 20:4)

Throughout the Book of Revelation, thrones are always in heaven, not on the earth. Therefore, this scene is a heavenly one, not earthly. This is further supported by the fact the John sees “souls,” not people. According to John, these souls are the disembodied spirits of those who were put to death for refusing to worship the beast or to take his blasphemous mark upon their bodies. These individuals held to their testimony for Jesus and his word, until taking their final breath. But when they die, John says, they immediately come to life and reign with Christ for a thousand years! This is hardly a description of a future earthly millennium characterized by a time of universal peace. This is a time characterized by persecution and suffering. People are dying because they confess “Jesus is Lord,” in the face of the persecution of the beast. Not only do these people come to life, but the second death–which is a reference to eternal judgment and the fires of hell–has no power over them. They come to life and reign with Christ in heaven until his return at the end of the age.
(Kim Riddlebarger)

Monday, August 8, 2016

Understanding Revelation (20:3)~Newton

"And threw him into the pit, and shut it and sealed it over him, so that he might not deceive the nations any longer, until the thousand years were ended. After that he must be released for a little while."
(Revelation 20:3)

The boundaries are very clear: Satan is “bound…for a thousand years.” The angel “threw him into the abyss, and shut it and sealed it over him, so that he would not deceive the nations any longer, until the thousand years were completed.” John’s symbolic language expresses that Christ has put the clamps on Satan! Having said that, we know that the devil walks about like a roaring lion seeking someone to devour (1 Pet. 5:8); so how do we juggle this verse and the reality of Satan’s continuing presence? 
[“Indeed, after the Fall, the serpent and his agents do on a worldwide scale what the devil began to do in the garden…In the OT age Satan was able to delude the majority in Israel so that they were not able to fulfill their commission to be a salvific light to the nations"] (G.K. Beale)
So, would Satan thwart the purposes of God to save a people throughout the world? He seemed to be having great success in doing so, even among Israel. But then came Christ into the world; and the cross and resurrection. John expresses this in symbolic language in our text to show that Satan’s stranglehold on the nations was broken. The good news could now spread throughout the world. And that was greatly encouraging to the believers in Asia Minor! 
If you were living in Asia Minor in the 1st century, feeling the overwhelming power of idolatrous Rome overshadowing you, then this message would encourage you to keep pressing on. You would understand the certainty that the gospel would go forth in unstoppable ways throughout the world.
(Phil A. Newton)

Friday, August 5, 2016

Understanding Revelation (20:2)~Newton

"And he seized the dragon, that ancient serpent, who is the devil and Satan, and bound him for a thousand years"
(Revelation 20:2)

John is dealing with the Incarnation and the redemptive work of Christ. In short focus, he shows us how Christ came and conquered Satan so that believers “overcame him because of the blood of the Lamb,” and how God preserves the church through centuries of persecution in spite of the devil’s antagonism. Though Satan rages, the Lord protects His people through the most difficult periods and brings each one safely into His presence. Satan is unable to thwart the work of the gospel or conquer the church. In that sense, Satan was bound by Christ’s redemptive work that continues to sustain the church. 
Consider how Jesus put it. For centuries, since the Fall, Satan had blinded and duped all of the nations to the glory of God with the exception of Israel. God had laid His gracious hand upon Israel and maintained a clear witness to His sovereignty and glory, even in times of great apostasy. But at this point in history, the rest of the world had no interest in the Creator, choosing instead the vanity of idolatry. When Jesus came into the world, He spent much of His time casting out demons, showing the widespread power of Satan, even in Israel. When accused of casting out devils by the devil, Jesus explained the impossibility of Satan casting out Satan. Then He declared, “But if I cast out demons by the Spirit of God, then the kingdom of God has come upon you. Or how can anyone enter the strong man’s house and carry off his property, unless he first binds the strong man? And then he will plunder his house” (Matt. 12:22-29). The same word  (deo) that John uses for Satan being bound by the angel is the same word used by Jesus. With Christ came the advent of the kingdom of God in demonstration of His sovereign reign—He bound the strong man so that through the gospel, He might plunder his house. He further affirmed this in (John 12:31-32), a text that has great bearing on Revelation 20:1-3. “Now judgment is upon this world; now the ruler of this world will be cast out. And I, if I am lifted up from the earth, will draw all men to Myself.” Here the decisiveness of the cross explains that the devil will be cast out (ekballo), and thrown (ballo) into the abyss. And what is the purpose? That by Christ’s death, He “will draw all men to” Himself—that is, not just Israelites, but men of every tribe, tongue, people, and nation. Christ’s worthiness as redeemer of the world, not just Israel, is heralded by the gospel and amplified in Revelation (5:9-10; 7:9-10). It was the decisiveness of Christ’s first advent, and what He accomplished in it that bound the devil. His second advent will finish him off!
(Phil A. Newton)

Thursday, August 4, 2016

Understanding Revelation (20:1)~Riddlebarger

"Then I saw an angel coming down from heaven, holding in his hand the key to the bottomless pit and a great chain."
(Revelation 20:1)

Throughout the Book of Revelation, whenever John uses the word “eidon” (I saw) he is introducing a new vision, that which we have been describing as different camera angles of the same event. In this vision, John sees an angel coming down from heaven holding the key to the abyss and a golden chain to frustrate the purposes of Satan.
The first thing we must remember is that this is apocalyptic symbolism. John never intends us to understand these things literally. How can an angel bind a spiritual being (Satan) with a real chain?
How can a spiritual being be locked away in a pit. The second matter is the identification of this particular angel and the meaning of the symbolism of the key to the abyss and the chain. Keys have been mentioned throughout Revelation. In Revelation 1:18, Christ holds the keys of death and hades in his hand. In chapter 3, we read of the Holy One who has the key of David which opens and shuts. And then in Revelation 9:1-2 we read that “the fifth angel sounded his trumpet, and I saw a star that had fallen from the sky to the earth. The star was given the key to the shaft of the Abyss. When he opened the Abyss, smoke rose from it like the smoke from a gigantic furnace. The sun and sky were darkened by the smoke from the Abyss.” Therefore we look back to see how these terms were used earlier in Revelation. 
Given the symbolism of the keys prior to this text, we have the “key” (pun intended) to interpret correctly all of these things with some degree of certainty. The abyss is a reference to death and Hades–the realm with which Satan is most closely associated in this book. Having been cast of out heaven (according to Revelation 12:7-9), John now sees an angel (either Christ himself, or an angel exercising Christ’s authority) confining Satan to the realm of the dead since Satan has been cast from heaven where he had been making accusations against the saints. 
(Kim Riddlebarger)

Tuesday, August 2, 2016

Understanding Revelation (19:19-21)~Riddlebarger

"And I saw the beast and the kings of the earth with their armies gathered to make war against him who was sitting on the horse and against his army. And the beast was captured, and with it the false prophet who in its presence had done the signs by which he deceived those who had received the mark of the beast and those who worshiped its image. These two were thrown alive into the lake of fire that burns with sulfur. And the rest were slain by the sword that came from the mouth of him who was sitting on the horse, and all the birds were gorged with their flesh."
(Revelation 19:19-21)

John now sees one more graphic image–the next scene in the final judgment, which is the last battle. The great struggle of redemptive history now reaches its grand climax. All those who have worshiped the dragon will now suffer the full consequences of their actions. In the midst of the final and furious war the beast is waging upon the church at the end of the age, suddenly Christ will appear and the beast will be caught alive and thrown into the lake of fire, to be tormented forever and ever. The false prophet, who enticed and deceived the peoples of the earth into worshiping the beast and his image will suffer the same fate. All those who serve the beast will be consumed by the wrath of God, their remains will be eaten by birds. The harlot has now been judged. The beast will now be judged. The false prophet will likewise be judged. And all those who serve them will be judged. And in the next chapter, we will watch as the dragon suffers the same fate as do all his henchmen. Jesus Christ will triumph over all of enemies and he will vindicate his bride, those he as marked with his secret name. But all of those who wear the mark of the beast will suffer the full fury of God’s eternal wrath!
(Kim Riddlebarger)

Monday, August 1, 2016

Understanding Revelation (19:17-18)~Riddlebarger

"Then I saw an angel standing in the sun, and with a loud voice he called to all the birds that fly directly overhead, "Come, gather for the great supper of God, to eat the flesh of kings, the flesh of captains, the flesh of mighty men, the flesh of horses and their riders, and the flesh of all men, both free and slave, both small and great."
(Revelation 19:17-18)

There is great irony contained within these verses. In the first 10 verses of Revelation 19, John has told us of the great blessing of being invited to the marriage supper of the Lamb–that great feast which the prophets described as including the best of meat and the finest of wine. Recall that we are not invited to this wedding as mere guests. Rather, we are invited to be Christ’s own bride.
But there is another feast yet to come. A feast of judgment. For this feast, YHWH also issues an invitation, this time to all the birds of prey. All those who reject the mercies of Jesus Christ will be invited to this feast along with the birds. They won’t be mere guests either. They will be the main course! The great and the mighty in the eyes of the world, will fall under the judgment of God. Their power, prestige and wealth will not afford them the dignity of a decent burial. They will be nothing more than food for vultures.
(Kim Riddlebarger )

Friday, July 29, 2016

Understanding Revelation (19:16)~Newton

"On his robe and on his thigh he has a name written, King of kings and Lord of lords."
(Revelation 19:16)

John has already told that when the beast and his army wage war against the Lamb they will discover that “He is Lord of lords and King of kings” (Rev. 17:14). For that reason, He conquers every power opposing Him. The collective might of all the lords of earth seeks to stand against Jesus Christ. They presently oppose Him: shutting down churches, throwing believers into prison, kidnapping and killing Christians, deriding the Bible and its gospel message, infiltrating churches with a watered-down gospel, persecuting the saints. But that opposition will fizzle before the presence of Him who is King of kings and Lord of lords! He is the One before whom every knee will bow, and every tongue will confess that Jesus Christ is Lord to the glory of the Father! (Phil. 2:10-11).
(Phil A. Newton)

Thursday, July 28, 2016

Understanding Revelation (19:15)~Riddlebarger

"From his mouth comes a sharp sword with which to strike down the nations, and he will rule them with a rod of iron. He will tread the winepress of the fury of the wrath of God the Almighty."
(Revelation 19:15)

In (Isaiah 49:2) we read of the word of God, placed in the prophet’s mouth, and cutting like a sword. In (Isaiah 11:4) we read of the word of God’s mouth, striking the nations. Now these two verses are brought together to speak of divine vengeance. In (Psalm 2:9), the Psalmist speaks of Israel’s Davidic Messiah, who will break all of his enemies with a rod of iron. And then, in (Isaiah 63), we read of YHWH judging the nations as though he were stomping wine in a press, venting his fury. All of these are now brought together to demonstrate the severity of the divine judgment which is coming upon the whole world, as well as to remind us of the authority of the judge.
(Kim Riddlebarger)

Wednesday, July 27, 2016

Understanding Revelation (19:14)~Riddlebarger

"And the armies of heaven, arrayed in fine linen, white and pure, were following him on white horses."
(Revelation 19:14)

When Jesus Christ returns in judgment he does not come alone. The hosts of heaven follow after him, wearing the garments given them by their leader. As to the identities of those who accompany Christ, there are a number of texts which speak of an angelic army executing Christ’s final judgment.
In (Matthew 13:40-42) we read, “As the weeds are pulled up and burned in the fire, so it will be at the end of the age. The Son of Man will send out his angels, and they will weed out of his kingdom everything that causes sin and all who do evil. They will throw them into the fiery furnace, where there will be weeping and gnashing of teeth.” But given the fact that these people are clothed in white garments, and given the statement in Revelation 17:14 that the Lamb “will overcome [his enemies] because he is Lord of lords and King of kings—and with him will be his called, chosen and faithful followers” it is likely that these are the saints who accompany Christ and his angelic armies on the day of judgment. Notice too, these soldiers do not fight in the great battle. But they do accompany the one who slays the wicked, who will strike the nations with his rod of judgment.
(Kim Riddlebarger)

Tuesday, July 26, 2016

Understanding Revelation (19:13)~Poythrees


"He is clothed in a robe dipped in blood, and the name by which he is called is The Word of God."
(Revelation 19:13)

The name Word of God, as in John 1:1, reminds us of his role of power in creation (Gen. 1:3; Ps. 33:6) and providence (Ps. 147:15; Lam. 3:37-38; Heb. 1:3). By virtue of his divine and his Lordship over all, he has ability to wrap up in final form the history that he has ruled over from the beginning (Isa. 11:4).
The significance of the robe dipped in blood is ambiguous. Some think that Christ’s own blood, the blood the redeems the saints, is in view (5:9). This view is possible, because Christ’s sacrifice is the key to the working out of God’s plan for all of history, including its consummation (5:2-6). But the picture developed in 19:13 has close affinities with Isaiah 63:2-3, where God as the divine warrior spatters his garment with the blood of the enemies whom he tramples in the winepress (as in Rev. 19:15). The context in Revelation 19 is one where Christ destroys his enemies in blood, not one where he redeems the saints. Hence, the connection with (Isaiah 63:2-3) is the significant one.
(Vern Poythrees)

Monday, July 25, 2016

Understanding Revelation (19:12)~Newton

"His eyes are like a flame of fire, and on his head are many diadems, and he has a name written that no one knows but himself."
(Revelation 19:12)

 Here we grapple with the transcendence and incomprehensibility of our Lord. There are things about God that we do know. Each aspect of our knowledge, as long as it accords with Scripture, is something that God has revealed to us. Yet we have not plumbed the depths or soared to the heights of the knowledge of Jesus Christ in His essence or being. What John implies is that in this life and the next, we cannot exhaust the knowledge of Christ. 
The early sixth century writer, Andrew of Caesarea stated, “That his name is unknown signifies the incomprehensibility of his essence. By virtue of his works he is known by many names, such as Good, Shepherd, Sun, Light, Life, Righteous, Holiness, Redemption.” Further he wrote, “Similarly, he is called by terms of negation, such as Incorruptible, Invisible, Immortal, Unchangeable. However, according to his essence he is without name and is unapproachable, being known by himself alone with the Father and the Spirit”. Paul expressed it best after he wrestled with God’s sovereignty in salvation. “Oh, the depth of the riches both of the wisdom and knowledge of God! How unsearchable are His judgments and unfathomable His ways!” (Rom. 11:33)
(Dr. Phil A. Newton)

Friday, July 22, 2016

Understanding Revelation (19:11)~Newton

"Then I saw heaven opened, and behold, a white horse! The one sitting on it is called Faithful and True, and in righteousness he judges and makes war."
(Revelation 19:11)

Here we see Christ, not as the gentle Lamb but as the Conquering Warrior and King. All of those rejecting Christ as “the Lamb of God that takes away the sin of the world” (John 1:29), will know Him as the terrifying Warrior that conquers every vestige of evil in the world. This fourth vision reinforces the certainty of Christ’s second coming and the finality of judgment on the unbelieving world. John has already introduced the second coming of Christ (Rev. 11:15-16; 14:1-5), yet in the typical fashion of apocalyptic writing, he introduces an idea only to return to it later with more detail, filling in the gaps in our understanding and amplifying the majestic picture before us. 

Those of us that were introduced to the idea of Christ’s return by cheesy movies and glamorized novels must unlearn some things! Jesus promised His return at the appointed time as an encouragement to His disciples (Matt. 24:29-31; John 14:3). Believers found comfort and motivation to faithfulness due to the promise of Christ’s return (1 Thes. 4:13-18; Titus 2:13-14; 1 John 3:1-3). Just as that was true for 1st century Christians, it is the same for us. As we consider the rebellious nature of the world that is so bent on the lusty pursuit of all manner of sin and unbelief, then it is a great consolation to know that one day Christ will return, judging the world and eliminating every trace of sin. When He returns, there will be no more unbelief! All unbelievers will face His wrath; though too late for eternal life, they will confess that He is Lord (Phil. 2:9-11). No more skeptics or atheists will denigrate our Lord or the gospel. The anxiety that we feel over our own weaknesses with regard to sin will be over. The grief that ladens us due to the wickedness in the world will be forever removed. “The Son of God appeared for this purpose,” John tells us, “to destroy the works of the devil” (1 John 3:8). The finality of that work transpires at the Second Coming as the full measure of Christ’s conquering death at the cross will be applied.
(Dr. Phil A. Newton)

Romans 5:14 (Devotion)

  Christian Devotion on Romans 5:14   Scripture : “Nevertheless, death reigned from the time of Adam to the time of Moses, even over those w...