Revelation (Written)

Monday, 31 August 2020

Write the things which you have seen, and the things which are, and the things which will take place after this. Revelation 1:19

Some manuscripts include the word “therefore,” saying, “Write, therefore, what you have seen.” Thus, the thought is based on what was just given concerning John’s vision of Christ, the descriptions of Him in that vision, and His proclamations concerning Himself. However, even without the word “therefore,” this verse flows naturally in thought. John has had a vision and he has heard the words. Now, he is given explicit instruction concerning why Christ has manifested Himself. It is so that John will document everything that he hears and sees.

In this, Jesus tells him to write out three specific things based on a sequence of time. The book of Revelation, like other biblical books, can be divided in a various number of ways. It can be divided into chapter/verse divisions, topically, chronologically, or even as based on the Hebrew aleph-bet (see the Introduction commentary), etc.

One way of dividing the book, and indeed the principal way to do so because it is directed by the Lord, is given in this verse –

1) The things which you have seen.
2) The things which are.
3) The things which will take place after this.

This may seem cryptic, especially when it was written almost 2000 years ago, but it is a logical and carefully worded exhortation directly from Christ Jesus and so is to be thoughtfully evaluated. Such an evaluation needs to be carefully considered, especially because the words translated as “after this,” which are meta tauta in Greek (literally “after these”), are repeated nine times in the book.

The context of this revelation, and how it pertains to God’s redemptive workings in human history, needs to be considered. Jesus is speaking to John. It is this moment that is the focal point of the command for John to write. Therefore –

1) “The things which you have seen” is speaking of everything from verse 1:1 to 1:18. Jesus is directing John to write down the things that he has seen up until the moment that He now speaks. It is that which opened the book to us.

2) “The things which are” is a definite amount of time based on some event in God’s redemptive history. For John, the context is the Church Age, also known as the Dispensation of Grace. Jesus was speaking to John who was a part of that dispensation, just as all members of the church are.

There is no reason to assume anything else is being considered. All of the writings, from the resurrection of Christ at the end of the gospels, through Acts, and through the epistles, is directed to the church age. Some of the writings anticipated the end of the church age (such as the rapture verses of 1 Corinthians 15 and 1 Thessalonians 4), and some anticipate what happens after that (the Judgment Seat of Christ, the glory that lies ahead, and so on), but these writings were given in the context of the church age. But, as we know, there is a point when the church age will end.

At that time, God will unfold a new part of the redemptive narrative. It is 3) “the things which will take place after this.” As we can determine the church age from the book’s own content, then we can determine what will come after it.

The time of the church age is the focus of Jesus’ words from Revelation 1:1 until Revelation 4:1. It is mentioned directly or indirectly numerous times during these verses. That verse, Revelation 4:1, begins with the same words, meta tauta, or “after these.”

From that point on, starting with Revelation 4:2, a sudden change takes place in the narrative and the church is never mentioned again until Revelation 19:14. At that time, the church returns with Christ at the end of the Tribulation Period. Therefore, “the things which will take place after this” begins at Revelation 4:2 and continues on from there.

To state that this is otherwise is to do damage to the obvious context of what Christ Jesus says in this verse now.

Life application: Replacement theology says that the church has replaced Israel. Thus, it dismisses what is obvious concerning the timeline presented in this verse by Christ. With this view, what is presented later in Revelation has no sound footing, and it dismisses the covenant promises of the Lord to the people known as Israel.

The heretical doctrine of Hyperdispensationalism says that the letters to the seven churches are not written to those in the church age, but to Jews after the rapture. Again, that abuses the obvious intent of John’s words now.

These and other such views are based on presuppositions, mostly concerning the Jewish people, that are found to be entirely incorrect when evaluated properly. Understanding the nature of God and the nature of His covenant promises will help students of the Bible not fall into such error. In understanding His faithfulness to Israel – despite their unfaithfulness – we can then be reassured of His faithfulness to us when we likewise fail Him.

Let us trust the promises of God, even when we fall short of the commitment we have made. He will not. The time of the church age will be over soon enough, and He will bring His people to the glory He has promised them, despite themselves! And, from looking around us in the world, that glorious day may be soon!

Lord God, praise You for Your kind hand upon Your people. We call to You through Christ for salvation, and You grant it. We fail You, but You remain faithful. We are anxious until we pick up Your word and find that we are secure. And then, we rest again in Your faithfulness. Thank You for Your word which comforts us and reminds us that You have saved us, and continue to save us, despite ourselves. Thank You for Jesus our Lord. Amen.

Sunday, 30 August 2020

I am He who lives, and was dead, and behold, I am alive forevermore. Amen. And I have the keys of Hades and of Death. Revelation 1:18

In the previous verse, Jesus spoke forth, “Do not be afraid; I am the First and the Last.” John had fallen “at his feet as dead.” He was so overwhelmed that he couldn’t believe he could continue living. That thought probably brought a moment of fear to his mind. Jesus understanding this said, “Do not be afraid.” What He will now say follows on with the words, “the First and the Last.” He begins with, “I am He who lives.”

The Greek literally reads, “and the Living One.” In other words, it is not a separate sentence, but is connected to the previous verse –

“Do not be afraid. I am the First and the Last, and the Living One.” (BLB)

John fell as if dead. Would that be the end of Him? What if it really was. But Christ proclaims that He is the Living One. John saw Him crucified. He saw Him after the resurrection. And He saw Him ascend to heaven. Now, He sees Him in all of His radiant glory. I AM THE LIVING ONE!

Having said that, He then says, “and was dead.” The Greek rather reads, “and became dead.” He is the Living One, but He became dead. Many verses come to mind, but two will give the sense of what is being conveyed –

“In Him was life, and the life was the light of men.” John 1:4

“And being found in appearance as a man, He humbled Himself and became obedient to the point of death, even the death of the cross.” Philippians 1:8

Despite being the Living One, Christ was willing to give that up through His incarnation and crucifixion. He “became obedient to the point of death.” This was a substitutionary death for those who were already dead, spiritually cut off from God, and who were destined to die physically as well. But, despite becoming dead, the magnificent words of Christ continue, saying, “and behold, I am alive forevermore.”

The Greek states it in a superlative way, “to the ages of the ages.” He is alive and that shall never end. For all eternity, the life He possesses He shall continue to possess. He is THE LIVING ONE. With that stated, He proclaims “Amen.” So bet it. It is and it shall never be otherwise. Of this, Charles Ellicott states, “There are two wonders here: the living One becomes dead, and the dead One is alive forevermore.”

Because of this, something was gained. As Jesus says, “And I have the keys of Hades and of Death.” Some manuscripts have them reversed – “of Death and Hades.” The words here hearken back to Isaiah 22 when speaking of Eliakim the son of Hilkiah –

“The key of the house of David
I will lay on his shoulder;
So he shall open, and no one shall shut;
And he shall shut, and no one shall open.” Isaiah 22:22

To have the keys to something means that one has full and unfettered access. Death and Hades were as if prisons. Men would die and they would remain dead, the pit or Sheol in Hebrew, would swallow up the souls of man, and there was no hope to be released from its grip. But Christ, through His work, opened both, using the keys that He had merited through His sinless perfection. Death could not hold Him, but more – because His death was a substitutionary death (dying for others and not for His own sin) – death can no longer hold those who are saved by Him.

He went into the grave, taking the sin of His people with Him. When He came out, that sin remained in the grave. Because the wages of sin is death, and because the sin of His people is carried away, His people are granted life – the same eternal life that He possesses. His redeemed can never die again. It is a note of the absolute assurance of the doctrine of eternal salvation.

Life application: 1) “He who lives” is certainly a reference to the “Living God” of the Old Testament. It is a term used no less than 12 times when speaking about the God of Israel – “Your servant has killed both lion and bear; and this uncircumcised Philistine will be like one of them, seeing he has defied the armies of the living God.” 1 Samuel 17:36. The Living God is the eternally existent God who breathed the breath of life into man.

2) “And was dead” identifies Jesus with the most feared and final of human experiences. Death is the result of and payment for sin; it is what humans receive – all humans. It is a final tragic end that results in separation from the Creator who is perfect and sinless.

3) “And behold, I am alive forevermore” is the greatest note of victory ever penned. Peter explained how it happened when speaking in Acts 2:24 – “whom God raised up, having loosed the pains of death, because it was not possible that He should be held by it.” Because death is the result of sin, and because Jesus never sinned, it was “not possible” for death to hold Him; prevailing over death was the only possible option for the sinless Son of God.

4) “Amen” means “truth” and, when spoken by Jesus, who is the embodiment of truth, there is not only a calm certainty in the statement, but the confident backing from the Creator that it can be trusted.

5) “And I have the keys of Hades and Death.” Hades is the repository for disembodied spirits, like a holding chamber of the dead. Toward the end of Revelation, a Great White Throne judgment is described in exacting detail. Once the dead of the ages have been judged there, both Hades and Death will be cast into the Lake of Fire.

After this, there will be no more death, sorrow, crying, or pain for those who are granted eternal life through Jesus Christ. This verse clearly teaches that the eternal destiny of all humanity is completely under the jurisdiction of Jesus Christ – only He prevailed over death. There is no other way to avoid hell than through Him. He holds the key to death, He is the judge of man, and He is the eternal hope and joy of the believer. He is Jesus.

The victory is won through the work of Jesus. Now death and hell have no power over the sons of Adam. Instead, Jesus holds the keys to them. We know that by faith in His work we are saved from both. Glory to God in the highest – Jesus was victorious! Amen.

Saturday, 29 August 2020

And when I saw Him, I fell at His feet as dead. But He laid His right hand on me, saying to me, “Do not be afraid; I am the First and the Last. Revelation 1:17

John, having seen the vision of the Lord, now says what his immediate reaction to what he saw was, stating, “And when I saw Him, I fell at His feet as dead.” The overwhelming nature of what his eyes beheld astonished him to the point of actually fainting. This type of reaction is seen elsewhere. When Isaiah beheld a vision of the Lord, his reaction was –

“Woe is me, for I am undone!
Because I am a man of unclean lips,
And I dwell in the midst of a people of unclean lips;
For my eyes have seen the King,
The Lord of hosts.” Isaiah 6:5

Ezekiel is said to have fallen on his face when beholding a vision of the Lord (Ezekiel 43:3). Daniel’s reaction to such visions was similar on several occasions, such as –

“And I, Daniel, alone saw the vision, for the men who were with me did not see the vision; but a great terror fell upon them, so that they fled to hide themselves. ⁸ Therefore I was left alone when I saw this great vision, and no strength remained in me; for my vigor was turned to frailty in me, and I retained no strength. ⁹ Yet I heard the sound of his words; and while I heard the sound of his words I was in a deep sleep on my face, with my face to the ground.” Daniel 10:7-9

Such reactions are given to show that the presence of the Lord is like an overwhelming horror. Not because the Lord isn’t glorious, but because He is glorious. When sinful man comes into the presence of absolute holiness, the realization of his own lowly state is realized. The terrifying nature of what must come upon us in our judgment is suddenly realized. This is why Paul says concerning these things –

“For we must all appear before the judgment seat of Christ, that each one may receive the things done in the body, according to what he has done, whether good or bad. ¹¹ Knowing, therefore, the terror of the Lord, we persuade men; but we are well known to God, and I also trust are well known in your consciences.” 1 Corinthians 5:10, 11

This is speaking of saved believers; the redeemed of the Lord. And yet, Paul speaks of “the terror of the Lord.” Our joining with Christ is to be one of eternal joy, but our judgment will first sift out all that is of no value. When we are purified through this judgment, only then will what remains be set for the eternal state of glory.

Despite John’s reaction, and despite what we must face in our own judgment as believers, John next provides words of comfort, saying, “But He laid His right hand on me.” The right hand is the symbol of authority, power, and rule. And yet, instead of striking John with it, the words note that the Lord tenderly laid it on him. Something similar is also seen in Daniel 8 –

“Now, as he was speaking with me, I was in a deep sleep with my face to the ground; but he touched me, and stood me upright.” Daniel 8:18

In the act of laying His hand on John, the Lord also gave him words of wonderful comfort, saying, “Do not be afraid.” It is, again, similar to what occurred after Daniel swooned in Daniel 10 –

“Suddenly, a hand touched me, which made me tremble on my knees and on the palms of my hands. ¹¹ And he said to me, ‘O Daniel, man greatly beloved, understand the words that I speak to you, and stand upright, for I have now been sent to you.’ While he was speaking this word to me, I stood trembling.’” Daniel 10:10, 11

Like Daniel, John was overwhelmed by what he saw, knowing that his just due for being in the presence of pure holiness was to be destroyed. But because of the mercies of the Lord to His redeemed people, he had already been set apart for pardon of sin and purification through Christ. Despite his fallen state, he would be glorified. As Paul says elsewhere –

“There is therefore now no condemnation to those who are in Christ Jesus, who do not walk according to the flesh, but according to the Spirit.” Romans 8:1

Judgment for purification lies ahead, but judgment for salvation has already been obtained. As a note of surety concerning this, the Lord then said to John, “I am the First and the Last.”  This same proclamation is spoken by the Lord (Yehovah) three times in the book of Isaiah. It is found in Isaiah 41:4, 44:6, and 48:12. In fact, in Isaiah 44:6, He says –

“Thus says the Lord, the King of Israel,
And his Redeemer, the Lord of hosts:
‘I am the First and I am the Last;
Besides Me there is no God.” Isaiah 44:6

How can this be when this same description is spoken concerning Jesus three times in Revelation (here, Revelation 2:8, & Revelation 22:13)? That this is without a doubt referring to Jesus is because here and in 2:8 it adds on a note that He was dead, but is alive. And in Revelation 22 it specifically says in the same context, “I, Jesus.” The answer must be that Jesus is the incarnate Lord. He is the One and only God, and the second member of the Godhead. To say otherwise is to say the Bible is contradictory.

Christ is before all things and He is the end purpose of all things. As He is God, His existence is the source for everything else. As He is the only God, no other God exists or will exist after Him. As such, He is the judge and end of all matters. What He determines, no one can thwart or call into question.

The Lord’s words to John, “Do not be afraid,” are based on His proclamation that He is “the First and the Last.” However, understanding why that should lead him to not be afraid continues to be explained in the next verse. Stay tuned. Good news is one verse away.

Life application: John was completely overwhelmed by the vision he saw of Christ and it mentally overwhelmed him. This appearance was similar to one John had witnessed many years earlier as a young man. When Jesus took Peter, James, and him up on a mountain alone, they saw Him transfigured – a slight foretaste into the glory to come. However, this appearance in Revelation 1 reflects the full glory of the Risen Christ in all His splendor. John was completely overwhelmed by what he saw.

Both Daniel and John were considered “beloved” of the Lord, both were given the blessing of seeing the Lord of creation, and both were told to not be afraid. The power of God in Jesus Christ is ultimately one of comfort for the believer. As this is so, we should live for Him now, knowing that we will be judged for rewards and loss, but when that is done, we will be in His presence forever and ever, contemplating the glory of our Creator.

He is before all things and He holds all things together by the power of His word. He is the Lord of the universe and the Lord of His people. He is Jesus.

Lord, because of You, and because of what You have done for us, we can live without fear. Trials cannot overcome us, pains are a temporary inconvenience, and death cannot hold us. We know that we are safe in the power of Your right hand and that nothing in all of creation can separate us from You. All of our hope, all of our trust, and all of our confidence is in You alone. You are great and greatly to be praised. Amen.

Friday, 28 August 2020

He had in His right hand seven stars, out of His mouth went a sharp two-edged sword, and His countenance was like the sun shining in its strength. Revelation 1:16

Again, John continues with his description of Christ, revealing His glory to us. In this verse, he begins with, “He had in His right hand seven stars.” In verse 20, he will explain that these seven stars are the “seven angels of the seven churches.” That will be reviewed then. For now, the “right hand” is used to denote the position of power.

The hand is the place where activity occurs, and tasks are accomplished. Thus, the symbolism is that these seven stars are within His powerful grasp, and that His purposes are being accomplished through them. Nothing is said of the order in which they are presented to John’s eyes, nor how they were displayed. But John clearly saw that there were seven of them, and they were in Christ’s powerful right hand.

Next, he says that “out of His mouth went a sharp two-edged sword.” The order of the words in Greek is precise, saying, “sword, two-mouthed, sharp.” The word translated as “two-edged” is distomos. It signifies “two mouthed.” The idea of the edge of the sword being described as a mouth permeates Scripture.

In this, the sword is considered a devouring instrument, consuming that which it comes in contact with. Being a mouth, it is then likened to a drinker of blood – meaning it has the ability to take life because the “life is in the blood.” Being two-mouthed, it is a consumer of blood at all times. No matter which side is presented, its effect remains the same.

Proceeding from the mouth of Christ, who is the embodiment of truth, it gives the sense that Christ will cut out all that is false and all that is contrary to the truth that is found in Him. The sword is used to describe destruction throughout the Old Testament, and even into the New. Jesus uses the terminology of the sword to describe the fate of the Hebrew people in Luke 22  –

“And they will fall by the edge of the sword, and be led away captive into all nations. And Jerusalem will be trampled by Gentiles until the times of the Gentiles are fulfilled.” Luke 21:24

The presentation of Christ is one that should be terrifying to those who reject Him and His word. To see this sword in action, one can turn ahead to Revelation 19:15-21. In that passage, Christ will dispatch the armies gathered together to make war against Him.

John next says, “and His countenance was like the sun shining in its strength.” The word translated as “countenance,” opsis, is rare, being used only by John. It is found in John 7:24, John 11:44, and here. It signifies sight, meaning the act of sight. It is an external appearance. John says that this sight of Christ is like the sun. But more specifically, like the sun shining “in its strength.” This would indicate midday. The sun at midday, and particularly in an arid region like the Mideast, is what is being referred to here – a dazzling brightness.

The terminology reaches all the way back to Judges 5 –

“Thus let all Your enemies perish, O Lord!
But let those who love Him be like the sun
When it comes out in full strength.” Judges 5:31

The comparison of the sun to the Lord is found elsewhere as well, such as in 2 Samuel 23:4, Psalm 19:5, and Malachi 4:2. If the face of Christ – His appearance – is as the sun, then it means that what it shines upon is fully illuminated. There is nothing that He will not see. All that is dark or hidden will be brought to light. Jesus spoke of this idea in regard to a lamp. If this is so, how much truer is it with the light of the sun shining forth –

“Also He said to them, “Is a lamp brought to be put under a basket or under a bed? Is it not to be set on a lampstand? ²² For there is nothing hidden which will not be revealed, nor has anything been kept secret but that it should come to light.” Mark 4:21, 22

With the awesome presentation of Christ now fully seen by John, he will explain his reaction to it in the coming verse.

Life application: Elsewhere in Scripture, the sword is noted as the power of the Spirit of God and also as the word of God, the Bible. These descriptions point to an instrument which is authoritative, powerful, and able to consume anything that comes against it. It is effective in both directions (two-edged) as it can be used 1) internally in the church for judgment –

“For the time has come for judgment to begin at the house of God.” 1 Peter 4:17

2) It can also be used externally for destruction of the enemies of God –

“Now out of His mouth goes a sharp sword, that with it He should strike the nations.” Revelation 19:15

Concerning the sun, when the Lord appeared to Paul on the road to Damascus, His radiant glory blinded him. Human eyes can’t perceive the fullness of the glory of God, and this is what Jesus is, the unveiled and infinitely glorious revelation of the unseen God. He is the One who created the universe, the One who sustains the universe, and therefore the One who is more glorious than anything in His creation. He is Jesus.

Lord God, how glorious You are. The descriptions of You in Scripture reveal majestic splendor. But how can words fully describe an infinite? And so, we can only imagine You and Your glory in a limited way. Knowing this, how truly glorious You are! You are worthy of infinite praise. May our hearts never be arrogant towards You, but may we humbly walk in the radiant light of Your glory, ever boasting in You alone. Amen.

Thursday, 27 August 2020

His feet were like fine brass, as if refined in a furnace, and His voice as the sound of many waters; Revelation 1:15

John continues with his description of the Lord in all of His glorious splendor. Here he notes that “His feet were like fine brass.” He uses a word found only here and in verse 2:18, chalkolibanon. It is derived from chalkos, meaning “copper” or “bronze,” and libanos, signifying “frankincense.” That is then derived from the Hebrew word leboonah, also meaning “frankincense,” but signifying “white” based on its root, the verb laben, or “to make white.” That, in turn, comes from the word lebanah, or “brick.” The reason for this is that bricks whiten as they are dried or fired in a kiln.

This may seem like an unnecessary rabbit trail into the etymology of an obscure word, but it is not. In understanding the typology from the Old Testament, what is stated about Christ’s feet here will make complete sense when the second and last use of chalkolibanon is given in Chapter 2. A hint of the reason for this is that bricks in the Old Testament signify works, particularly man’s works which are insufficient before God. For example, when the people built the Tower of Babel, they made bricks in order to erect a tower to heaven.

In this, there was a picture of human effort in order to reach God – works based salvation. God rejected that. Therefore, this special word – found only these two times, both of which point to the color of Christ’s feet – are referring to judgment on works. The reason for this is that brass (bronze/copper) in the Bible has its own signification.

In the Bible, it mainly symbolizes judgment, but also endurance. This judgment can be positive or negative. If positive, it results in purification and justification. If negative, it results in punishment or even death.

However, there is the truth that in order for there to be positive judgment for a sinful person, then there must be the death of an innocent in his place. Therefore, the positive judgment still carries with it a negative aspect.

This description of Christ’s feet in Revelation reflects the same picture that is carried forward from instances in the Old Testament. In Daniel 10:6, it says –

“His body was like beryl, his face like the appearance of lightning, his eyes like torches of fire, his arms and feet like burnished bronze in color, and the sound of his words like the voice of a multitude.”

Another time in the Ezra 8:27, two bronze vessels being carried to Jerusalem with the returning exiles are considered as “precious as gold” –

“…twenty gold basins worth a thousand drachmas, and two vessels of fine polished bronze, precious as gold.”

Taking this into consideration, Thayer’s Lexicon says it seems “to have been in the writer’s thought” to “compel us to understand some metal like gold, if not more precious.” This special brass with its unique and magnificent color represents – most especially – judgment on works, and also endurance.

Further, feet are what are used to propel a person, keeping on the right or wrong path depending on where the person directs them. They are the part of the body that picks up defilement while walking, and thus need to be washed as it is picked up. Christ’s, however, are presented as instruments of judgment. They are further presented as enduring through all trials and having come through without any defilement.

That is seen in the words, “as if refined in a furnace.” The word translated as “refined” signifies “to burn.” Being refined in a furnace explains the color derived from the word “white.” The heat causes things to whiten in a furnace, burning off all impurity and allowing the metal to be formed or shaped accordingly. In Christ’s feet, there is pure judgment, no defilement, and absolute perfection.

John next says of Him, “and His voice as the sound of many waters.” This looks to the same verse from Daniel 10 cited above, which said, “the sound of his words like the voice of a multitude.” However, the direct citation that John is using comes from Ezekiel –

“And behold, the glory of the God of Israel came from the way of the east. His voice was like the sound of many waters; and the earth shone with His glory.” Ezekiel 43:2.

Both descriptions speak of a voice that resonates with a multitude of wavelengths coming forth at the same time. What cannot be denied here is that, in Ezekiel, the voice is attributed to “the God of Israel.” Therefore, a direct connection is made between Christ Jesus here, and Yehovah – the God of Israel – in Ezekiel. One cannot deny the deity of Christ without first dismissing the very words that reveal who He is.

Concerning this voice, it is necessary to understand the etymology of the word yam, or “west” from the Old Testament. For example, in Genesis 12:8, it notes the directions “west” and “east.” The word for “west” is yam, the same as the word for “sea.” The reason for this is that the Mediterranean, or “Great,” Sea is to the west of Canaan. The land itself forms typological pictures. The word yam comes from an unused root meaning “to roar.” Thus, it is “the roaring.”

Understanding this, the concept of man returning to God is from east to west. Man was cast east of the Garden of Eden. In the tabernacle/temple, the Most Holy Place is in the west. It is the place where the Lord God of Israel resided.

The picture is that of man returning to God from His place of exile, heading once again toward Him where He is residing in the west. This description of “many waters,” gives the sense of the roaring of the sea, crashing and terrifying. It is, again, a confirmation that Christ is the Lord, Yehovah, who occupies the Most Holy Place and whose voice issues forth from there.

His voice goes forth in judgment upon the peoples, or it goes forth as a beckoning call to those who will come to Him.

Life application: “How beautiful upon the mountains
Are the feet of him who brings good news,
Who proclaims peace,
Who brings glad tidings of good things,
Who proclaims salvation,
Who says to Zion,
‘Your God reigns!’” Isaiah 52:7.

The feet of Christ carry the message of God’s judgment. For the saved, it is a judgment of salvation leading to rewards and losses. For the unsaved, it is one of condemnation. The message of Christ issues forth on a voice that roars as of many waters. It calls out for wisdom and discernment to be applied by the people of the world. Christ has come! Respond to the call!

There can be no mistaking that John intends for his readers to understand Jesus as the incarnation of “Yehovah” of Israel’s past. He is the Mediator and Advocate for believers between God and man, and He is the image of the invisible God in whom dwells all the fullness of the Godhead bodily. He is Jesus. Let us be prepared for our time of judgment by responding to the call of the Lord. May today be that day for those who are wise and discerning.

It is glorious to contemplate Your majesty as described within the pages of Scripture, O Lord. Surely Your glory is above all of creation. It extends beyond the height of heaven and beyond time itself. How wonderful to think that someday we will stand in Your presence and behold Your glory with our own eyes, ever hailing the splendor of the King of kings! Amen.