Month: December 2020

Friday, 18 December 2020

Therefore they are before the throne of God, and serve Him day and night in His temple. And He who sits on the throne will dwell among them. Revelation 7:15

The ones referred to now are those standing before the throne who have come out of the great tribulation, having washed their robes in the blood of the Lamb. Understanding this, the elder speaking to John continues, saying, “Therefore they are before the throne of God.”

Standing before the throne of God, then, is a result of having washed their robes in the blood of the Lamb. The clear implication is that they would not be standing there otherwise. It is what Peter refers to –

“And if you call on the Father, who without partiality judges according to each one’s work, conduct yourselves throughout the time of your stay here in fear; ¹⁸ knowing that you were not redeemed with corruptible things, like silver or gold, from your aimless conduct received by tradition from your fathers, ¹⁹ but with the precious blood of Christ, as of a lamb without blemish and without spot.” 1 Peter 1:17-19

Paul speaks of the same type of cleansing in Ephesians 5 as well. They were impure due to sin, but they were redeemed unto God by His grace through their faith in the work of Jesus Christ. In this capacity, the elder says they “serve Him day and night in His temple.”

Here, the word latreuó is used. It signifies to serve God in worship. In the New Testament, it is always used in connection with serving a deity – be it the true God or otherwise (including the creation itself, such as in Acts 7:42 or Romans 1:25).

This was the original purpose of man when he was placed in the Garden of Eden. Translations say man was placed there to “tend and keep” the garden, but that is surely not the intent. He was placed there to worship the Lord and to observe the watch of the Lord, meaning serve Him.

This is now restored to these who have come out of the great tribulation. They will forever be in the presence of God, signified by the term “day and night.” It is there in His temple that this is so. The word translated as “temple” is naos. It signifies a temple, shrine, or sanctuary. In John 2:19-21, Jesus uses the term when speaking of Himself –

“Jesus answered and said to them, ‘Destroy this temple, and in three days I will raise it up.’
²⁰ Then the Jews said, ‘It has taken forty-six years to build this temple, and will You raise it up in three days?’
²¹ But He was speaking of the temple of His body.”

This temple of God is what Paul refers to in Ephesians 2:21 –

“Now, therefore, you are no longer strangers and foreigners, but fellow citizens with the saints and members of the household of God, ²⁰ having been built on the foundation of the apostles and prophets, Jesus Christ Himself being the chief cornerstone, ²¹ in whom the whole building, being fitted together, grows into a holy temple in the Lord, ²² in whom you also are being built together for a dwelling place of God in the Spirit.” Ephesians 2:19-22

These saints have found their place of rest, and they have found their eternal abode. This is evidenced by the next words, “And He who sits on the throne will dwell among them.”

In this, the word skénoó is used. It signifies to dwell in a tent or a tabernacle. It is the word used when speaking of Christ’s incarnation –

“And the Word became flesh, and did tabernacle among us, and we beheld his glory, glory as of an only begotten of a father, full of grace and truth.” John 1:14 (YLT)

Here we have the realization of the Feast of Tabernacles from Leviticus 23 being applied to these people. The feast is fulfilled in Christ (as are all of the Feasts of the Lord), but they are applied to the believer only when the person comes to Christ. For example, Christ is the Passover Lamb of the Feast of Passover, but He is only a person’s Passover sacrifice when he comes to Christ. The same is true with the Day of Atonement. Christ is the fulfillment of the Day of Atonement, but He only becomes the atoning sacrifice for a person when His work is applied to him by faith.

There are three “pilgrim” feasts in the Feasts of the Lord where all of the men of Israel were to go to worship the Lord in Jerusalem. These pilgrim feasts were given as typological representations of the believers’ inclusion in what the Lord had done. Those feasts are the Feast of Unleavened Bread (fulfilled as is recorded in 1 Corinthians 5), the Feast of Weeks (fulfilled as is recorded in Romans 16 and 1 Corinthians 16), and the Feast of Tabernacles (fulfilled as is recorded in 2 Corinthians 5:7, and elsewhere). These people, standing before the Lord, now participate in what Christ Jesus made available to all through His work.

These people of God are now eternally tabernacling with Christ who is the Tabernacle of God. He is the place where God dwells and reveals Himself, ceaselessly and eternally, to His people.

Life application: This great multitude has regained what was lost in Eden – direct access to God and the joy of worshipping and serving Him. Man was created outside the garden and only placed there afterwards. When he was placed in the garden, it was with the intent of eternally fellowshipping with God. That right was lost when Adam sinned, and man has been toiling the ground ever since.

For those mentioned in these verses of Revelation, that toil has ended. They are in His presence and view Him directly. It is the restoration of what was lost – granted to the fallen and redeemed sons of Adam. This is the hope of the people of God and the joy which each of us should long for with every fiber of our souls.

Jesus Christ came and tabernacled among us. But His glory was veiled during His earthly ministry. When we see Him in His temple, it will be with all of His unveiled glory. He will spread His glory over His people, and they will never again fear or want. This is the great hope of all believers in what God has done through Jesus Christ.

What was lost is regained. What is now wrong will be made right. Exile from God’s presence is restored once again. And it is all because of our glorious Lord – our Redeemer and our Savior. It is all because of what God has done through JESUS!

Lord, it is so marvelous to think on what You have done – a plan which spans time itself and which was meant to restore that which was lost so long ago. It is so beautiful to see how You have slowly and methodically revealed Yourself through the pages of the Bible and how those things are coming to a glorious fulfillment. Thank You for the story of Jesus. Amen.

Thursday, 17 December 2020

And I said to him, “Sir, you know.”
So he said to me, “These are the ones who come out of the great tribulation, and washed their robes and made them white in the blood of the Lamb. Revelation 7:14

In the previous verse, an elder is said to have asked John about the great multitude in white standing before the throne. His words were, “Who are these arrayed in white robes, and where did they come from?” With that in mind, we read John’s words, saying, “And I said to him.” The verb is present tense and should read, “And I have said to him.” We are being drawn into the narrative with the use of the present. With that understood, John continues, “Sir, you know.”

The Greek reads Kyrie mou sy oidas, “My Lord, you know.” It is a respectful way of acknowledging him as an authority or superior. Further, it is a veiled way of saying, “I have no idea.” He is implicitly acknowledging that the information is surely known to the elder, but John has not been able to grasp it. This takes us back to a similar dialog from the Old Testament. When Ezekiel was taken to the Valley of Dry Bones, it reads –

“And He said to me, ‘Son of man, can these bones live?’
So I answered, ‘O Lord God, You know.’” Ezekiel 37:3

These questions are not to make the one being asked look uninformed or naïve about a matter. Rather, they are asked to highlight the matter to the reader of the account. It is a way of drawing those who read the words into the narrative in order to focus more precisely on what is being conveyed. Further, it then highlights the superlative nature of what is being presented.

Standing in a valley full of dry bones, one would think, “There is only death and decay evidenced here.” But the question, “Can these bones live?” highlights the otherwise impossible nature of the question. The same is true here in Revelation. Asking, “Who are these arrayed in white robes, and where did they come from?” highlights the source of their position. Just like dry bones coming to life, what would otherwise be impossible is now to be presented and explained to the one viewing the scene. With that understood, we read, “So he said to me.”

What John had hoped for was not to be kept from him. The answer to the question that eluded him is provided with the words, “These are the ones who come out of the great tribulation.” The structure of the Greek reads, “These are the (ones) coming out of the tribulation the great.”

First, the Greek is a present participle. The people “are coming” and continue to come out. In this, one must remember the lesson from Revelation 1:19 which said, “Write the things which you have seen, and the things which are, and the things which will take place after this.” In short, “the things which are” was explained as the set time known as the church age. After that comes “the things which will take place after this,” meaning after the church age. That was then initiated in Revelation 4:1, saying, “After these things.” In other words, John is viewing the events of the tribulation period, and there are people “coming out” of it before his eyes. The host standing before the throne is being added to.

Further, in saying, “the tribulation the great,” it is a superlative way of saying that there is a time of tribulation which exceeds other times of tribulation. It is those, during that time of great tribulation, that are coming out, and who have “washed their robes.”

A clearer reading of the Greek would be, “and they did wash their robes” (YLT). It is an aorist verb. In their coming out, they have washed their robes. It is a completed action; the robes are clean. It is the same symbolism already seen in Revelation. Their robes were unclean, and they have now been purified. The sense is seen in Isaiah 1:18 –

“‘Come now, and let us reason together,’
Says the Lord,
‘Though your sins are like scarlet,
They shall be as white as snow;
Though they are red like crimson,
They shall be as wool.’”

The robe is the visible garment, and it thus symbolizes the state of the person. These people were impure, and now they are pure. They were deemed sinful, and now they are deemed sinless. The elder then explains how this happened with the words, “and made them white in the blood of the Lamb.”

It is important to notice that it is not in their shed blood that they are deemed righteous. It does not say, “they were martyred and have thus earned the right to purification.” It is certain that during this great tribulation many will be martyred, and for a host of various reasons. However, only those who have come to God through faith in Christ will stand before the throne, purified and holy. It is the blood of Christ that purifies from sin, and only that. Any other blood is either in a different category, and it cannot purify (see Hebrews 10:4), or it is already tainted with sin if it is in a human being (due to original sin), and it can only increase the impurity before God.

Life application: Some believe the tribulation being mentioned encompasses the entire church age, beginning right in the first century. Various passages and statements from both Jesus and the apostles seem to indicate this. In Acts 14:22, we read this – “We must through many tribulations enter the kingdom of God.”

Others believe that the tribulation being mentioned refers only to the second half of the tribulation period. In other words, the tribulation doesn’t turn into the “Great Tribulation” until a set point just before the opening of the seventh seal.

Although the first option, the entire church age, is seemingly a possibility, it dismisses the clear timeline set by the Lord in verse 1:19 (noted above) and which is then defined in verse 4:1 (noted above). Further, it dismisses the clear distinction between “tribulation” in general and “the tribulation the great” highlighted here. The structure of the words, and the use of the two definite articles, sets this period apart from all others. Thus, this option is incorrect.

Another option is that it is referring to the second half of the tribulation period. This is not clearly thought out. The reason is that if the church age ends at the rapture, and these redeemed are only from the second half of the tribulation period, then you have all the people between the rapture and this expected “Great Tribulation” period in some sort of limbo that the Bible doesn’t mention. It is not a good view.

Rather, what is spoken of in Revelation (such as the four horsemen and the disaster they bring on the earth) encompasses the entire seven-year period foretold in Daniel 9:24-27. And so, verse 14 is a clear indication that this multitude encompasses the entire tribulation period. The events in this heavenly scene (which is going from category to category) are not to be taken chronologically in order to set forth a doctrine of mid-tribulation, pre-wrath, or post-tribulation rapture. Rather, what is being viewed here is an overall panorama of what occurs during the tribulation period.

To attempt to shove these events into a chronological sequence in order to justify a personal opinion on the timing of the rapture is unsound, and it will lead to a convoluted hermeneutic. The sequence of the rapture is defined by Paul in his writings. We are to look for it there, and then apply that doctrine – meaning pre-tribulation – to our theology.

With this understood, many people will face the hard choice of accepting Christ and being martyred, but they will prevail. Because they properly direct their faith, they will have their robes washed in the blood of the Lamb. The immense grace of God is demonstrated, even in this time of great tribulation. Faith has been, is, and always will be the way to be right with God. This is because of the nature of God, what He expects from man – meaning for us to highlight Him and what He has done, and not to exalt ourselves and what we have done – in order to be in a right standing with Him.

And what God has done for the redemption of man comes down to one thing, and one thing alone – the giving of His Son to bring us back to Him. The Bible is, above all else, about JESUS!

Lord Jesus, we know that there is no point in time where Your grace and mercy will fail. Instead, You remain the same yesterday, today, and forever. All You ask is that we have faith in Your work on our behalf and understand that our work is insufficient to bring us back to You. All the credit belongs to You alone. And so, all the praise – for all eternity – belongs to You alone. Praise You, O God, amen.

Wednesday, 16 December 2020

Then one of the elders answered, saying to me, “Who are these arrayed in white robes, and where did they come from?” Revelation 7:13

John’s eyes have seen and his ears have heard the resounding doxology of praise to God from the great multitude standing before the throne. But John is not understanding the meaning of it all. This is apparent, and so verse 13 begins with, “Then one of the elders answered.”

In common usage, the word “answer” signifies to reply to the submission (be it a question, interjection, and so on) of another. However, to answer in the Bible – at times – is a form of speaking that presupposes a question in the mind of another, even if no question has been asked. Thus, there is the taking up of a conversation, answering, without being specifically asked about a matter first. One example of this is found in John 12 –

——————————–

²⁷ “Now My soul is troubled, and what shall I say? ‘Father, save Me from this hour’? But for this purpose I came to this hour. ²⁸ Father, glorify Your name.”
Then a voice came from heaven, saying, “I have both glorified it and will glorify it again.”
²⁹ Therefore the people who stood by and heard it said that it had thundered. Others said, “An angel has spoken to Him.”
³⁰ Jesus answered and said, “This voice did not come because of Me, but for your sake. ³¹ Now is the judgment of this world; now the ruler of this world will be cast out. ³² And I, if I am lifted up from the earth, will draw all peoples to Myself.” ³³ This He said, signifying by what death He would die. John 12:27-33

——————————–

Jesus knew the people were pondering where the voice came from, and without being asked directly about it, He initiated a response to answer the question He knew existed in their minds or between themselves. This is the case now in Revelation. The elder knows John wants to ask what is going on and where all these people came from. In order to preempt him, the elder answers. As John says, “saying to me.”

This identifies John specifically as the focus of the narrative. In other words, the heavenly vision has been given specifically for John to record. But he cannot properly record that which he does not fully understand in order to make it meaningful to those who will later read it.

Previously, several options of who these twenty-four elders are were given. One was that they were the twelve Patriarchs from the Old Testament and the twelve Apostles from the New. If this is correct, and it is mere speculation, then which of them has come before John to answer him? The question cannot be definitively answered, but if it were one of the twelve apostles, which would it be, and wouldn’t John recognize him? If the elders represent the Patriarchs and Apostles, then there is a 50/50 chance that John already knew the elder. For all we know, it could be a vision of John (of the future) answering his own question that he knew perplexed him when he was given the vision while at Patmos.

That is simply a fanciful speculation, but it is one possibility. Regardless though, the question which is set before him, even though he never asked it, is “Who are these arrayed in white robes.” The order of the Greek is different. It literally reads –

“These, who have been arrayed with the white robes — who are they, and whence came they?” YLT

The highlight is on the robes. It is understood already from Revelation 3:4, 5 that the white robes signify righteousness, and that from an external source –

“You have a few names even in Sardis who have not defiled their garments; and they shall walk with Me in white, for they are worthy [righteousness]. ⁵ He who overcomes shall be clothed in white garments [externally granted], and I will not blot out his name from the Book of Life; but I will confess his name before My Father and before His angels.”

John does not understand why there is such a highlight on this particular group of saved believers, standing there before the throne. What sets them apart from others who were saved by the Lamb? John knows that this is the period of time after the church age. This was made evident previously.

There is a time coming on the earth when there will be great judgment, as is testified to by the visions he has already seen. But in the midst of the scenes of these woes, there is also a place for great rejoicing in heaven. In John’s inability to understand, the elder states the question in order to offer an answer. He does this by first asking who these people in white robes are. He then asks, “and where did they come from?”

John is looking, he sees these people introduced in the middle of an explanation of the terrors coming upon the world, and he is confused. “The world is being judged for rejecting God’s offer of Christ Jesus. The Lamb has sealed Jews during this period, but who are all these people, and where have they come from?” The obvious meaning is “when” are they from. It is as if John’s mind is asking, “If the world is in judgment, these must be (?) from some other time. Or am I missing something?”

The answer is next to be provided.

Life application: As noted above, the elder’s question implies that John should know the answer. He may have been getting him to think on the matter. John had already heard the words of Jesus in Revelation 3:5 about those who “shall be clothed in white garments.”

This is a good lesson for all teachers of the Bible, and even for those who are simply sharing the gospel with others. Just because you know the answer, it doesn’t mean you should just give it out. Asking questions of those you are teaching or evangelizing will stimulate them to think for themselves. Likewise, when studying your Bible, you should ask questions of the text and pray for God to illuminate the glorious words of life to you.

Who are these clothed in white? Stand by for the answer. But remember the lesson of righteousness – we overcome the world through properly directed faith in Jesus Christ. When we do, we are covered in His righteousness and will be granted eternal life. What a bargain for those who have been offenders before God, and yet who are now accepted by Him. In His grace, He sent us the remedy. In His love, He sent JESUS!

Yes, Lord God! How wonderfully beautiful it is to stand in Your glorious presence and to know that we are free from the guilt of sin – not because we deserve it, but because of simple faith in the work of Jesus! We stand grateful and humbled by the wondrous workings of You in our lives. All glory, all power, all majesty, all honor – these belong to You alone! Amen.

Tuesday, 15 December 2020

saying:
“Amen! Blessing and glory and wisdom,
Thanksgiving and honor and power and might,
Be to our God forever and ever.
Amen.” Revelation 7:12

Scholarly note: All seven descriptors of this verse are prefixed by the definite article and should be translated that way –

“saying, ‘Amen! the blessing, and the glory, and the wisdom, and the thanksgiving, and the honour, and the power, and the strength, are to our God — to the ages of the ages! Amen!’” YLT

What we have in this verse are the words of those around the throne as they proclaim words of praise and worship to the One on the throne, “saying: ‘Amen!’”

It means something like “verily,” “truly,” or “so let it be!” The heavenly congregation is singing out a doxology of praise, and what they have to proclaim is a surety. Beginning with “Amen” indicates the strongest affirmation that can be made. The honors are great, and they are directed to the Lamb that was slain, but who lives forevermore. Being prefixed by the definite articles implies the completeness and the totality of what each word signifies. They are the highest and most perfect forms of each pronouncement. The words are –

“Blessing.” Rather, it says, “the blessing.” In Greek, it is the word eulogia. It signifies adulation, praise, blessing, and so forth. It is a word of commendation. Being prefixed by the article, it is the highest and most concrete form of adulation that can be pronounced.

Next, we read, “and glory.” Rather, it is “and the glory.” The Greek word is doxa. Strong’s defines it as “honor, renown; glory, an especially divine quality, the unspoken manifestation of God, splendor.” Being prefixed by the article, it is thus conveying the infinite worth of the One seated before them.

They then call out, “and wisdom.” Rather, it is “and the wisdom.” The Greek word is sophia. It signifies skill, insight, intelligence, and the like. One can see the root of both the words sophistication and philosophy. The word itself comes from sophos, meaning wise, learned, clever, or skilled. An earlier root is the word saphēs, signifying “clear.” The right application of knowledge is worked out in wisdom. One can have knowledge and not be wise. But “the wisdom” belongs to the Giver of knowledge, and everything He does indicates clarity of thought, skill, and application of that which is of the first importance. Solomon calls wisdom “the principal thing” in the proverbs. Being prefixed by the article, the heavenly choir is saying that the embodiment of this “principle thing” sits before them on the throne.

Next, it reads, “Thanksgiving.” Rather, it says, “and the Thanksgiving.” The Greek reads, eucharistia. One can see in it the root of “eucharist.” This word signifies gratitude and the giving of thanks. As it is prefixed by the article, it is saying that the very Source of all that is worthy of thanks and gratitude belongs to the Lord God. He is the Source of all things. Therefore, all that is praiseworthy ultimately originated in Him.

From there, they call out, “and honor.” Rather, it is “and the honor.” It is the Greek word timé. It signifies a priced value or worth. The question is, “What is the value of the One being praised?” The answer is hē time, or “the price.” In other words, He is the One of infinite value. Nothing can price Him, and therefore, He is the Value of values. He is the One beyond possible evaluation of value and so we can only say “the price.”

It next reads, “and power.” Rather, it reads, “and the power.” It is the Greek word dunamis. It is a vibrant word signifying “ability to perform.” It can signify deeds, energy, efficacy, and so on. Being prefixed by the article, it signifies that He is the epitome of all such things. There is no lack in His ability to perform, and He is the Source of all energy and power.

They then call out, “and might.” Rather, it reads, “and the might.” The Greek word is ischus. It implies force, ability, strength (absolutely). It is therefore the might to overcome resistance. As it is prefixed by the article, it signifies that the Lamb is the One who has absolute ability to overcome that which must be overcome to serve whatever purpose is needed. In His case, He is the definition of that ability, as is evidenced in His overcoming death and the grave.

These magnificent qualities are then said to be “to our God.” As it is the Lamb who is on the throne (verse 7:9), then it is an explicit reference to the deity of Jesus Christ. Only a heretic, and the world is full of heretics, can deny that this is the intent of the words. Jesus Christ is fully God, and He is fully man. And He is so “forever and ever.” The Greek reads, “to the ages of the ages.” It is a superlative way of multiplying the thought, just as in the English “forever and ever.” It will never end, it will continue on unabated, and the qualities are the property of Him in this eternal stream of existence.

The words then finish with the word they began with – “Amen.” So it is, and so it shall be.

Life application: In this great heavenly scene, in verse 7:10, the redeemed (the great white multitude, and certainly inclusive of the twenty-four elders) cried out “Salvation belongs to our God who sits on the throne, and to the Lamb!” Now, and only now, the angels join in the exultation of God. The angels could not join in the previous doxology because angels cannot be redeemed; only humans have that privilege and grace bestowed upon them. But together with the redeemed of the world, the angels can rejoice, just as they have since the beginning. As Jesus said –

“Likewise, I say to you, there is joy in the presence of the angels of God over one sinner who repents.” Luke 15:10

Because angels can rejoice in the salvation of humans, they join the heavenly cry, which is stated in their highest form, as revealed in the definite articles which precede each honorific. Created beings can give blessing, but this is only based against an ultimate standard of blessing – “the blessing.” We can bestow power (such as on an elected official), but this is being gauged against the ultimate power. Such is the nature of Christ our God. He embodies the fullest expression of the things we can only partially understand or convey. He is the richest and most complete expression of every good and perfect thing, and to Him alone belongs acknowledgment of this. Let us never fail to return to Him the fullest praise He is due. He is worthy of it. He is JESUS.

Great and awesome and powerful God – You alone are worthy of our highest praise and honor. Forgive us when we fail to give it to You, and help us never to exalt a part of Your creation above You. All things are from You, and therefore, to You alone belongs the deepest stirring of our souls, expressed in worship and praise. Amen.

Monday, 14 December 2020

All the angels stood around the throne and the elders and the four living creatures, and fell on their faces before the throne and worshiped God, Revelation 7:11

After noting the great multitude and hearing their cry of praise, John next says that “All the angels stood around the throne.” The verb is a pluperfect being used as an imperfect. It more correctly says, “were standing.” In other words, the angels were standing around the throne watching the scene of the great multitude just presented. These are the angels referred to in verse 5:11 –

“Then I looked, and I heard the voice of many angels around the throne, the living creatures, and the elders; and the number of them was ten thousand times ten thousand, and thousands of thousands.”

Like in verse 5:11, this verse now also includes “the elders and the four living creatures.”

The elders are those first referred to in verse 4:4. Of them, it said there –

“Around the throne were twenty-four thrones, and on the thrones I saw twenty-four elders sitting, clothed in white robes; and they had crowns of gold on their heads.”

The four living creatures were then first presented just a couple verses later in Chapter 4 –

“Before the throne there was a sea of glass, like crystal. And in the midst of the throne, and around the throne, were four living creatures full of eyes in front and in back. ⁷ The first living creature was like a lion, the second living creature like a calf, the third living creature had a face like a man, and the fourth living creature was like a flying eagle. ⁸ The four living creatures, each having six wings, were full of eyes around and within.” Revelation 4:6-8

What is seen here is an outer circle comprising the angels. From there, the thrones of the twenty-four elders forms the next grouping, and that is then followed by a circle of the four living creatures. Within that circle, and near the throne, stands this great multitude. And on the throne sits the Lamb.

Of this vast multitude of the heavenly hierarchy which is now accompanied by this great multitude adorned in white, John says that they “fell on their faces before the throne and worshiped God.” The implication is that this is occurring because of the presence of this great multitude. So vast is the number of redeemed, that the entire heavenly congregation falls down in praise to God for what has been accomplished.

What must be explained is the fact that the great multitude is actually closer to the throne than are the angels. There is a heavenly hierarchy being presented here and the angels, beings who were created sinless and who have never sinned, are outside of the redeemed who were sinners. How can this be?

The answer is found in Ephesians 2:13, which explains what occurs when a person, Jew or Gentile, receives Christ as Savior – “But now in Christ Jesus you who once were far off have been brought near by the blood of Christ.”

Because of Jesus Christ’s work, those who are saved by Him are covered in His perfection, symbolized by the white garments. They are deemed as sinless, and their past sins can never be brought forth again.

Life application: The infinite gap between God and fallen man is restored through the Person of Jesus Christ. The angels come after us because they are, as stated in Hebrews 1:14, “ministering spirits sent forth to minister for those who will inherit salvation.” The honors granted to the fallen sons of Adam are immense when Jesus is received as Lord. Sins are washed away and the benefit of being in the very presence of God is restored.

Hallelujah and amen for our great and awesome Lord! He is the One who suffered on Calvary’s cross in order to redeem fallen man to Himself. He is splendid. He is arrayed in light and majesty. He is JESUS.

Lord, it’s hard for us to grasp the complete significance of what You have done for us. We have sinned and rebelled, and yet You have lovingly granted us restoration to You and release from the debts we owed. How can we do anything but praise You for Your majesty and glory. Thank You for every good and kind blessing You have bestowed upon Your unworthy servants. Amen.