Category Archives: BOOK OF REVELATION

ETERNAL LIFE

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There is a popular saying- “people want to go to Heaven, but they don’t want to die”.  Most people tend to avoid the topic of death. We don’t talk about it in polite company. We avoid cemeteries that remind us of our own mortality. My brother-in-law has refused to go to his late wife’s grave site, wanting to avoid those feelings or because of his belief that she is not there (which is true). One major reason that most people avoid the subject is because of the uncertainty of what lies beyond. For the true followers of Christ, though, death is nothing to fear because of the sure hope of eternal life. We actually live forever in the presence of God.  

God has promised His followers a perfect home with Him that will last for eternity. In the last chapter of Isaiah, God promised to create new heavens and a new earth that would endure forever (Isa. 66:22). In the final two chapters of the Book of Revelation, John began describing the fulfilment of that promise and focused on God’s undisputed sovereignty. 

                                     Read Revelation 21:1-5

In the previous chapter, John was shown an ideal time on earth when Satan was bound, and Christ and the saints ruled for one thousand years. As wonderful as the Millennial Kingdom (Chapter 20) will be with many of God’s promises regarding Israel, the earthly Jerusalem, and the renovated earth coming to fulfillment, it is not the ultimate plan of God. After the Millennial Kingdom and the final rebellion of Satan, John saw the original earth and heaven flee away. In the process the earth and sea gave up the dead who stood before God for judgment (Rev. Rev. 20:11-13+). During the Millennial Kingdom, sin and death had not yet been vanquished (Isa. Isa. 65:20; Rev. Rev. 20:9+). Now John sees the creation of a new heaven and earth which differs fundamentally from the old order- as Peter indicates the old will not be destroyed- but renewed.  In a word, the new creation is perfect. There is no more sin or death. Those who populate the new earth enjoy full communion with God. The OT prophets saw glimpses of the eternal state. The Holy Spirit revealed through them that there would be a new heavens and a new earth (Isa. Isa. 65:17; Isa. 66:22) and that death would eventually be no more (Isa. Isa. 25:8; Hos. Hos. 13:14). But their visions of the eternal state were often intertwined with revelation concerning the Millennial Kingdom making it difficult to draw a clear distinction between the two (e.g., Isa. Isa. 65:17-20).1 Now, John is shown aspects of the eternal state which are markedly different from the Millennial Kingdom. Beginning with the first verse of this chapter, we are no longer in the Millennial Kingdom: there is no more sin, death, sea, or Temple.2 The conjunction, now (καὶ [kai] ), connects what follows with the previous chapter. The creation of the new heaven and new earth is in response to the renewal of the previous heaven and earth which fled away and gave up the dead (Rev. Rev. 20:11+). New is καινὸν [kainon] : “in the sense that what is old has become obsolete, and should be replaced by what is new. In such a case the new is, as a rule, superior in kind to the old.”3

      An earth which no longer smarts and smokes under the curse of sin,—an earth which needs no more to be torn with hooks and irons to make it yield its fruits,—an earth where thorns and thistles no longer infest the ground, nor serpents hiss among the flowers, nor savage beasts lay in ambush to devour,—an earth whose sod is never cut with graves, whose soil is never moistened with tears or saturated with human blood, whose fields are never blasted with unpropitious seasons, whose atmosphere never gives wings to the seeds of plague and death, whose ways are never lined with funeral processions, or blocked up with armed men on their way to war,—an earth whose hills ever flow with salvation, and whose valleys know only the sweetness of Jehovah’s smiles,—an earth from end to end, and from center to utmost verge, clothed with the eternal blessedness of Paradise Restored! It was revealed to the OT prophets that the first heavens and earth would perish (Ps. Ps. 102:25-26; Isa. Isa. 51:6) and be replaced by a new heavens and earth.

       For behold, I create new heavens and a new earth; and the former shall not be remembered or come to mind. But be glad and rejoice forever in what I create; for behold, I create Jerusalem as a rejoicing, and her people a joy. I will rejoice in Jerusalem, and joy in My people; the voice of weeping shall no longer be heard in her, nor the voice of crying. No more shall an infant from there live but a few days, nor an old man who has not fulfilled his days; for the child shall die one hundred years old, but the sinner being one hundred years old shall be accursed. (Isa. Isa. 65:17-20) As was mentioned, the visions of the OT prophets often intermingled elements from both the Millennial Kingdom and the eternal state—the different elements sometimes being presented out of their chronological sequence. Isaiah saw the new heavens and earth but went on to describe a blessed time which includes death and sin. Isaiah’s vision, while glimpsing the Kingdom age, the last ordered age in time, is projected into eternity. He saw the Millennium merging into the final state of bliss and having an everlasting feature to it, according to the Davidic Covenant (2S. 2S. 7:13, 2S. 7:16)

Bottom of Form        A new heaven, and new earth: the new Jerusalem where God dwells and banishes all sorrow from his people. (1-8) Its heavenly origin, glory, and secure defense. (9-21) Its perfect happiness, as enlightened with the presence of God and the Lamb, and in the free access of multitudes, made holy. (22-27) The new heaven and the new earth will not be separate from each other; the earth of the saints, their glorified, bodies, will be heavenly. The old world, with all its troubles and tumults, will have passed away. There will be no sea; this aptly represents freedom from conflicting passions, temptations, troubles, changes, and alarms; from whatever can divide or interrupt the communion of saints. This new Jerusalem is the church of God in its new and perfect state, the church triumphant. Its blessedness came wholly from God and depends on him. The presence of God with his people in heaven, will not be interrupt as it is on earth, he will dwell with them continually. All effects of former trouble shall be done away. They have often been in tears, by reason of sin, of affliction, of the calamities of the church; but no signs, no remembrance of former sorrows shall remain. Christ makes all things new. If we are willing and desirous that the gracious Redeemer should make all things new in order hearts and nature, he will make all things new in respect of our situation, till he has brought us to enjoy complete happiness. See the certainty of the promise.

                                Read Revelation 21:6-8

Verse 6 tells us the speaker from the throne identified Himself as the Alpha and the Omega. These are the first and last letters of the Greek alphabet. When the glorified Son of God first appeared to John on the island of Patmos, John had just introduced God’s status as “I am the Alpha and the Omega…who is and who was and who is to come, the Almighty” (Revelation 1:8). So, the voice from the throne belonged to Jesus, the risen, almighty Lord, who is eternal. He declared in Revelation 21:6: “It is done!” Referring to His spoken words about creating all things new, Jesus affirms that what He began has come to pass. He always finishes what He begins (Philippians 1:6).

             And he said unto me, it is done
The end of all things is come; it is all over with the first heaven and earth; these are no more, and the new heaven and earth are finished: there seems to be an allusion to the old creation, he spoke, and it was done, ( Psalms 33:9 ) . The whole election of grace is completed; every individual vessel of mercy is called by grace; all the saints are brought with Christ, and their bodies raised, and living saints changed, and all together are as a bride prepared for her husband; and the nuptials are now solemnized. All the promises and prophecies relating to the glorious state of the church are now fulfilled; the mystery of God, spoken by his servants, is finished; the kingdom of Christ is complete, and all other kingdoms are destroyed. The day of redemption is come; the salvation of the saints is perfect; what was finished on the cross, by way of impetration, is now done as to application; all are saved with an everlasting salvation.

          I will give unto him that is athirst of the fountain of the water of
life freely; he that is athirst is one that is so not in a natural, much less in a sinful, but in a spiritual sense; who as he has thirsted after Christ. And salvation by him; after pardon of sin, and a justifying righteousness; after communion with Christ, and conformity to him, and a greater degree of knowledge of him. So, after the glories of his kingdom, and the happiness of a future state: Christ promises to give such large measures of grace and glory, and in such abundance, as will continue to refresh and delight. It may be compared to a fountain of living water, namely, for refreshment, abundance, and continuance; and all this he will give “freely”, without money, and without price; for as pardon, and righteousness, and the whole of salvation, are all of free grace. All the enjoyments of the kingdom state, the riches, honors, and glories of it, and eternal life itself; also, plentifully, and in great abundance, and answers to the Hebrew word.  Those who thirst for spiritual satisfaction find that Jesus gives it without charge. His grace saves and satisfies the thirsting soul. The fourth beatitude promises that those who hunger and thirst for righteousness will be satisfied (Matthew 5:6). That promise is fulfilled entirely and completely in eternity.

                                     He that overcomes
All spiritual enemies, sin, Satan, and the world, the antichristian beast, his image, mark, and number of his name; who is more than a conqueror through Christ; one that perseveres to the end, notwithstanding all temptations, trials, and difficulties; (Revelation 2:7),         

                                Shall inherit all things;
The kingdom of Christ in the new Jerusalem state, and all things in it; heaven, eternal glory and happiness, and everlasting salvation; yea, God himself, who is the portion, and exceeding great reward of his people, and will be all in all.

              I will be his God, and he shall be my Son;
Christ is not only concerned in predestination to the adoption of children, in making way by redemption for the enjoyment of this blessing, and in the actual donation of it; but he himself, who is the mighty God, is the everlasting Father. His people are his spiritual seed and offspring, and in His kingdom, he will see his seed, and prolong his days; he will long enjoy them and present them to himself. But in this new and glorious state of things, it will be abundantly manifest that they are the sons of God and seed of Christ; and it will be known how glorious they are, and shall be, when they shall see Christ in his glory, and be like him; who will now be, “the Father of the world to come”, as the Septuagint render the phrase in ( Isaiah 9:6 ) .

                          And unbelieving;
Meaning not merely atheists, who do not believe there is a God, or deists only, that do not believe in Christ; but such who profess his name and are called by it. Yet they do not truly believe in him, nor embrace his Gospel and the truths of it, but believe a lie; these are condemned already, and on them the wrath of God abides, and they will be damned at last. These are who are infidels as to the second coming of Christ to judgment, and who are scoffers and mockers at it.

                                 The abominable:
Every sinful man is so in the sight of God; but here it denotes such who are the worst of sinners, given up to sinning; who are abominable, and to every good work reprobate; who are addicted to the worst of crimes, as were the Sodomites and others; the Ethiopic version renders it, “who pollute themselves” with unnatural lusts. The Syriac and Arabic versions express it by two words, “sinners and polluted”, filthy sinners; the character well agrees with Babylon, the mother of harlots and abominations of the earth, and to all that adhere to her, and join with her in her abominable idolatries.

                                   Murderers;
The saints, and prophets, and martyrs of Jesus, with whose blood Babylon, or the whore of Rome, has made herself drunk, and in whom it will be found.

                                   Whoremongers;
All unclean persons, that indulge themselves in impure lusts, in fornication, adultery, and all lewdness; as the clergy of the church of Rome, who being forbidden to marry, and being under a vow of celibacy, and making great pretensions to chastity and singular holiness, give up themselves to all lasciviousness, to work all uncleanness with greediness.

                                    Sorcerers;
Conjurers, dealers with familiar spirits, necromancers, and such as use the magic art, as many of the popes did to get into the chair, and poisoners of kings and princes; whoredoms and witchcrafts go together sometimes, as they did in Jezebel, an emblem of the Romish antichrist.

                                     Idolaters;

That worship devils, idols of gold, silver, brass, stone, and wood, representing God, and Christ, and the virgin Mary, and saints departed, ( Revelation 9:20 ) .

                                    All liars;
In common, and particularly such who speak lies in hypocrisy, as the followers of the man of sin, and who are given up to believe a lie, that they might be damned; all lies being of the devil, and abominable to God. All and each of these.

                          Shall have their part in the lake which burns with fire and brimstone.
The Jews speak of several distinct places in hell, for several sorts of sinners, as particularly for sabbath breakers, adulterers, and liars; and say of the wicked, that when he is condemned he shall take, “his part” in hell; (Revelation 19:20) which is the second death.

                             Read Revelation 22:1-5

The first five verses of the final chapter of Revelation describe four prominent objects in the New Jerusalem: (1) the river of living water, (2) the broad street of the city, (3) the tree of life, and (4) the throne of God and of the Lamb. Each of these relates in some fashion to God, who is the Source of life. Let’s take a closer look at these elements.

      The river of living water. John describes the living water as “sparkling like crystal, flowing from the throne of God and of the Lamb down the middle of the broad street of the city” (vv. 1-2). In Rev. 21:6, the One seated on the throne says, “I will give water as a gift to the thirsty from the spring of life.” This promise draws deeply from the Old and New Testaments and speaks of eternal life received by God’s grace through faith. We see that promise fulfilled in Revelation 22. The Greek word potamos is translated “river,” “flood,” or “stream” and is used metaphorically in John 7:38 to describe the blessing of eternal peace and satisfaction found in Christ. That same figurative application is used throughout Revelation, pointing us to the Source of eternal life. The river in Rev. 22:1 calls to mind the river in the Garden of Eden (Gen. 2:10) as well as prophetic references to water flowing from the temple in Ezekiel 47. According to Ezek. 47:1-12 (see also Joel 4:18; Zech. 14:8) there will arise in the temple at the time of salvation a mighty river that flows toward the Dead Sea and transforms the desert into fertile land. On both its banks trees grow that bear fresh fruit monthly and sprout leaves with healing effects. John seems to take this prophetic imagery and apply it to the restored Eden in the new heavens and new earth. “This end-time river is crystal clear (symbolic of purity and holiness) and full of the ‘water of life,’” according to the Dictionary of Biblical Prophecy and End Times. “Perhaps most significantly, the river flows ‘from the throne of God and of the Lamb,’ indicating the source of the water. Since the water is life or life-giving, the ‘river of life’ primarily signifies the eternal life and fellowship that God gives fully and abundantly to His people. While there may be value in all of the views, none of them seems to match the intended fullness of John’s vision. A more fitting understanding is that this river, flowing from the throne of God and of the Lamb, is the third person of the Godhead, the Holy Spirit, who authors the “words of life” in scripture; regenerates the dead spirits of unbelievers and grants them faith to trust in Jesus; indwells, seals, baptizes, and guides them, ensuring that these children of God grow to full maturity and attain glorification at the resurrection of the just.

       The first five verses of the final chapter of Revelation describe four prominent objects in the New Jerusalem: (1) the river of living water, (2) the broad street of the city, (3) the tree of life, and (4) the throne of God and of the Lamb. Each of these relates in some fashion to God, who is the Source of life. Let’s take a closer look at these elements.

          The river of living water. John describes the living water as “sparkling like crystal, flowing from the throne of God and of the Lamb down the middle of the broad street of the city” (vv. 1-2). In Rev. 21:6, the One seated on the throne says, “I will give water as a gift to the thirsty from the spring of life.” This promise draws deeply from the Old and New Testaments and speaks of eternal life received by God’s grace through faith. We see that promise fulfilled in Revelation 22. The Greek word potamos is translated “river,” “flood,” or “stream” and is used metaphorically in John 7:38 to describe the blessing of eternal peace and satisfaction found in Christ. That same figurative application is used throughout Revelation, pointing us to the Source of eternal life. The river in Rev. 22:1 calls to mind the river in the Garden of Eden (Gen. 2:10) as well as prophetic references to water flowing from the temple in Ezekiel 47. According to Ezek. 47:1-12 (see also Joel 4:18; Zech. 14:8) there will arise in the temple at the time of salvation a mighty river that flows toward the Dead Sea and transforms the desert into fertile land. On both its banks trees grow that bear fresh fruit monthly and sprout leaves with healing effects. John seems to take this prophetic imagery and apply it to the restored Eden in the new heavens and new earth. “This end-time river is crystal clear (symbolic of purity and holiness) and full of the ‘water of life,’” according to the Dictionary of Biblical Prophecy and End Times.

        The broad street of the city. John notes that the river of living water flows from the throne of God and of the Lamb “down the middle of the broad street of the city” (v. 2a). Rev. 21:21b tells us, “The broad street of the city was pure gold, like transparent glass.” The term “broad street” also may be translated “public square,” indicating a place of gathering, fellowship, and worship. Perhaps this public square is what John describes earlier as “something like a sea of glass, similar to crystal … before the throne” (Rev. 4:6a). In any case, this broad street or public square accommodates a very large number of people, who stand before the throne of God and enjoy the pure refreshment of the Holy Spirit as He moves in their midst. Few commentators make mention of the broad street, but we should not miss its significance.

       First, it is broad, airy, and inviting. The first readers of Revelation are persecuted saints who must worship in secret. The promise of a time and place in which the Lord Jesus may be exalted without fear of retribution is most inviting. Second, the street is located in the presence of the triune Godhead, before the throne of God and of the Lamb and alongside the life-giving waters that symbolize the Holy Spirit. There is no fear in the presence of God; no shame for past sins now forgiven; no want for food or drink; no dread of night because “the Lord will give them light” (v. 5). Third, the street is part of the heavenly city. Rome was known for its paved streets that hastened commerce, accommodated its armies, and enabled the empire to maintain more than 200 years of Pax Romana, the Roman Peace. But the broad heavenly street is not for commerce or enforcing peace; it is a paved public square where redeemed people gather to worship the Prince of Peace. Fourth, the street is pure gold, like transparent glass. While rare metals like gold are precious and highly coveted on earth, they are as common as pavers in heaven. While John may be speaking metaphorically about streets of gold (although he is told to record this) the idea of purity, accessibility, and value should not be lost to us; we stand on holy ground in the presence of the Almighty. Finally, the broad street is accessible only to those who come to it by the narrow way. Jesus tells us in Matt.7:13-14, “Enter [the kingdom of heaven] through the narrow gate. For the gate is wide and the road is broad that leads to destruction, and there are many who go through it. How narrow is the gate and difficult the road that leads to life, and few find it?” He further tells us in John 14:6, “I am the way, the truth, and the life. No one comes to the Father except through Me.” Only those who entrust their lives to Christ stand on the broad streets of the heavenly city.

       The tree of life. We first hear of the tree of life in the Garden of Eden (Gen. 2:9). Adam and Eve may eat freely from this tree until they fall into sin; then they are banished from the garden and the Lord stations cherubim and the “flaming, whirling sword east of the garden of Eden to guard the way to the tree of life” (Gen. 3:24). The HCSB Study Bible notes, “Since the gift of life was directly tied to obedience, man’s sin meant that the penalty of death must be enforced” (p.14). Now, however, in Revelation 22, with all things restored in the new heavens and the new earth, the curse of sin is taken away. All redeemed people are returned to sinless innocence. Therefore, they may eat freely once again of the tree of life.

       We should keep in mind that in both Genesis and Revelation the tree of life represents eternal life or immortality. In Genesis, after Adam and Eve disobey God, they are denied access to the tree of life and thus experience both spiritual death (immediately) and physical death (later). The sacrificial system – which God apparently introduces immediately after the fall (see Gen. 3:21; 4:3-5) – enables fallen people to experience atonement for their sins and to maintain fellowship with their Creator. All of this points to the promised Lamb of God who, being hanged on a tree and becoming a curse for us, takes away our sins and enables us to enjoy an unbreakable, intimate, and everlasting covenant relationship with God. In Rev. 2:7 the Spirit tells the church at Ephesus, and in effect all redeemed people, “I will give the victor the right to eat from the tree of life, which is in God’s paradise.” Finally, in Revelation 22, at the culmination of history, God’s redeemed people are once again in the garden, enjoying God’s presence.

        The throne of God and of the Lamb. Twice in the first three verses of this chapter John tells us about “the throne of God and of the Lamb.” The river of living water flows from this throne (v. 1), which is located in the midst of the city (v. 3). Revelation mentions the heavenly throne about 40 times. As the Dictionary of Biblical Prophecy and End Times notes, “The centrality of the throne [in chapters 4-5] signifies God’s sovereign rule as the centerpiece of ultimate reality around which everything else revolves. All subsequent visions in the book emerge from these introductory visions of God’s sovereignty. The faithful witness and suffering of believers, the rebellion and punishment of unbelievers, and the fulfillment of God’s promise to redeem his people and live among them are all under God’s control. Because only God is supreme over his creation, he alone is worthy of worship”

REVELATION- THE BEGINNING

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               REV 1- REVELATION – The Beginning

 Wouldn’t it be helpful to better understand the Word of God? Whether you believe in God or not, if you are a person who wants to better your life, knowing more about God will benefit you. Learning more about the Bible will help you and all around you. We will start with the Book of the Bible that is most likely the most misunderstood and least read book-Revelation. We begin with the first chapter of this book.

       “Revelation” is the translation of a word which has been misused to convey fear. It is the Greek word “apocalypse”, which means “unto covering” or “revealing”. Revelation, the apocalypse, is the unveiling of Jesus Christ. It is a book that is both about Him and by Him. This book is not a puzzle; it is a completed picture. The word “revelation” (in common language) means “the disclosure of that which was previously hidden or unknown”. The book of Revelation tells us that Jesus is coming again, how He is coming, and what condition the world will be in when He comes.

       An angel told the prophet Daniel that many prophesies would not be understood until the end times. “Go your way, Daniel, because the words are rolled up and sealed until the time of the end…those who are wise will understand” (Daniel 12:9-10). In Revelation, prophecies are unsealed, and John is given opposite orders: “Then He told me, ‘Do not seal up the words of the prophecy of this scroll, because the time is near” (Revelation 22:10). John was told to get the word out! He was to use every method he could to relay this message to the world.

       Some people say they can’t understand the book of Revelation. Even Martin Luther (the one responsible for the Protestant Reformation from the Catholic Church 16th Century) wrote, “My spirit cannot adapt itself to the book, and a sufficient reason why I do not esteem it highly is that Christ is neither taught nor recognized in it”. Twelve years later, Luther modified his view somewhat, but he never fully accepted the last book in the Bible. However, down through the centuries, men have been blessed by reading Revelation, but many still ignore studying the book saying it is not relevant to our daily lives.

                     UNDERSTANDING THE BOOK OF REVELATION  

      Before reading the passages of this first chapter, here is the summary of that chapter to provide the understanding and the meaning of the Book of Revelations- the last book in the Bible. Apostle John introduces his book as a revelation given to him by Jesus and pronounces a special blessing on those who read, hear and take to heart “the words of this prophecy”. The book is sent to the seven churches with which John has special ties and is dedicated to Jesus as coming Savior.

      This is the Coronation of a Savior! John now tells his story, while exiled to Patmos by the Roman emperor Domitian (A.D. 81-96). John was praying one Sunday, when a voice instructed him to write what he was about to see. John turned and was given a vision of Jesus in His full glory, so awesome that John fell to the ground, stunned. Jesus lifted him up, identified Himself, and told John to write. NOTICE- Jesus touched and lifted John up.

                  Now the reading of Revelation Chapter One!

1 The revelation of Jesus Christ, which God gave him to show to his servants what must soon take place; and he made it known by sending his angel to his servant John,

2 who bore witness to the word of God and to the testimony of Jesus Christ, even to all that he saw.

3 Blessed is he who reads aloud the words of the prophecy, and blessed are those who hear, and who keep what is written therein; for the time is near.

 4 John to the seven churches that are in Asia: Grace to you and peace from him who is and who was and who is to come, and from the seven spirits who are before his throne, 5 and from Jesus Christ the faithful witness, the first-born of the dead, and the ruler of kings on earth. To him who loves us and has freed us from our sins by his blood

6 and made us a kingdom, priests to his God and Father, to him be glory and dominion for ever and ever. Amen.

 7 Behold, he is coming with the clouds, and every eye will see him, everyone who pierced him; and all tribes of the earth will wail on account of him. Even so. Amen.

8 “I am the Alpha and the Omega,” says the Lord God, who is and who was and who is to come, the Almighty,

 9 I John, your brother, who share with you in Jesus the tribulation and the kingdom and the patient endurance, was on the island called Patmos on account of the word of God and the testimony of Jesus.

10 I was in the Spirit on the Lord’s day, and I heard behind me a loud voice like a trumpet

11 saying, “Write what you see in a book and send it to the seven churches, to Ephesus and to Smyrna and to Per’gamum and to Thyati’ra and to Sardis and to Philadelphia and to La-odice’a.”

12 Then I turned to see the voice that was speaking to me, and on turning I saw seven golden lampstands,

13 and in the midst of the lampstands one like a son of man, clothed with a long robe and with a golden girdle round his breast;

14 his head and his hair were white as white wool, white as snow; his eyes were like a flame of fire,

15 his feet were like burnished bronze, refined as in a furnace, and his voice was like the sound of many waters;

16 in his right hand he held seven stars, from his mouth issued a sharp two-edged sword, and his face was like the sun shining in full strength.

17 When I saw him, I fell at his feet as though dead. But he laid his right hand upon me, saying, “Fear not, I am the first and the last,

18 and the living one; I died, and behold I am alive for evermore, and I have the keys of Death and Hades.

19 Now write what you see, what is and what is to take place hereafter.

20 As for the mystery of the seven stars which you saw in my right hand, and the seven golden lampstands, the seven stars are the angels of the seven churches and the seven lampstands are the seven churches. RSV.

                   The Meaning of Each of These Verses !

The Revelation of Jesus. 1:1-In the N.T. revelation (unveiling of a mystery) is always used of a divine unveiling of something that has been hidden. Here Jesus is the one who discloses “what must soon take place” – and in the process reveals something of His glory.

Blessing. 1:1-The “one who reads” and “those who hear” refer to a public reading of the book in church. Because this is “prophecy”, in the sense of divine revelation, it merits immediate acceptance as Scripture. Because the revelation comes directly from the risen Jesus, it is of utmost importance.

 The seven churches. 1:1-. All seven were in the Roman province of Asia, now AsiaMinor. They are listed in 1:11, and a message directed to each is found in Rev. 2 and 3. It describes the churches of John’s day- but they are also present churches, with good and bad qualities- all during the Church Age, which is from Pentecost (50 days after Jesus’ resurrection) to Rapture. More on this in another video!

 Firstborn from the dead. 1:5a- Christ’s resurrection is the pledge that we too will be raised. He was not only the first, He is the One who has supreme authority over the vast family of faith destined to follow Him.

                The Key Verses are1:5b-6.

 Doxology to Christ. 1:5b-6- Here is some of the most powerful praise found in the Bible, celebrating Christ’s love, the forgiveness won for us by His blood, and the exalted position to which He has raised us.

 John’s Exile. 1:7-10- Tradition agrees that as an old man John was exiled duringthe reign of Domitian and that he wrote Revelation from Patmos, an island off the coast ofAsia Minor, probably in the mid A.D. 90’s.

 The Vision of Jesus. 1:7-10-Each element in the seven-element description of the glorified Christ has symbolic significance. The white head and hair reflect Daniel 7:9 and symbolize wisdom and judgment. The eyes of blazing fire reflect Daniel 10:6 and may indicate a penetrating gaze or perhaps the fierceness of the judgment to come. The feet of glowing metal reflect a common O.T. symbol of God’s glory, found in Ezek. 1:13, 27; 8:2; and Dan. 10:6. The voice like rushing waters is a familiar simile in Jewish writings for the power of God’s voice, repeated in Rev. 14:2 and 19:6. Anyone who has heard a thundering waterfall can sense why. The doubled edged sword may reflect Isa. 11:4, which is again a portrait of final judgment. Overall, John’s language serves to express the awesomeness of the glorified Christ’s appearance and the unity of this book with O.T. prophetic books that describe history’s end.

 First and the Last. 1:17- This title granted to God in Isa. 44:6 and 48:12 affirms Jesus as Lord of Creation and Master of history.

The keys of death and Hades. 1:18- Keys were a symbol of authority. Jesus has full control over every realm.

The key to interpreting Revelation. 1:19-20- Many understand verse 19 to provide the key to understanding Revelation. “What you have seen” is John’s vision of Jesus, found in chapter1. “What is now” is reflected in the letters Christ dictates, to be sent to the seven Asia Minor churches, found in chapters 2 and 3. And “what will take place later” is a vision of history’s end, correlated with the O.T. prophet’s vision of that time, found in chapters 4-21, which is the Tribulation, the Millennium, and then the New Heaven and the New Earth.

These end events will not be fulfilled until the Church Age is over- or when the Rapture occurs. To close let’s hear Jesus’ words in Revelation 3:10- “Since you have kept my command to endure patiently, I will also keep you from the hour of trial (Tribulation) that is going to come upon the whole world to test those who live on the earth.” (NIV)

This is the promise of protection and eternal salvation given by the Son of God- Jesus Christ our Lord!

PRAY TO STUDY REVELATION

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             Revelation 2 – PRAY TO STUDY REVELATION

      “Blessed is he who reads and those who hear the words of the prophecy, and heed the things which are written in it, for the time is near” (Rev. 1:3). These are Jesus’ words to the Apostle John to prepare us to study the Book of Revelation.

  1. PRAYING FOR OURSELVES

As we have been talking, prayer is FAR more than bringing our needs and requests to God, but that is where we often start. The Model Prayer gave us a different approach. When we use the Model Prayer, the prayer is essentially half over before a single personal request is made. We need to focus on God. We need to seek His honor. We need to concentrate on His Lordship and Will. After doing these things, we are in the best mind-set to present our daily needs to Him. Then we can take our needs and requests to God daily and trust Him to answer. However, as humans, we may forget to do this daily. So, we need ask God to remind us to turn to Him first. The Holy Spirit is there to give us that reminder. We are then ready to ask God to supply our needs.

Read Mathew 6:11b and Isaiah 38:1-3

When we pray “Give us today the food we need”, we are acknowledging that God is our sustainer and provider. It is a misconception to think we provide for our needs ourselves. We must trust God daily to provide what He knows we need.

We need to note the order of the petitions in the Lord’s Prayer. The first three petitions have to do with God and with the glory of God; the second three petitions have to do with our needs and our necessities. That is to say, God is first given his supreme place, and then, and only then, we turn to ourselves and our needs and desires. It is only when God is given his proper place that all other things fall into their proper places. Prayer must never be an attempt to bend the will of God to our desires; prayer ought always to be an attempt to submit our wills to the will of God.

The second part of the prayer, the part which deals with our needs and our necessities, is a marvelously wrought unity. It deals with the three essential needs of man, and the three spheres of time within which man moves. First, it asks for bread, for that which is necessary for the maintenance of life, and thereby brings the needs of the present to the throne of God. Second, it asks for forgiveness and thereby brings the past into the presence of God. Third, it asks for help in temptation and thereby commits all the future into the hands of God. In these three brief petitions, we are taught to lay the present, the past, and the future before the footstool of the grace of God.

Turning to Isaiah, the narrative shifts its center of interest from national welfare to the personal health of the king. It shows us how ancient Israel understood one part of the prophetic office and how it understood the prayer relationship between people and God. Here is the first time that Isaiah faced Hezekiah personally. The prophet had a stern prognosis: death. Hezekiah found the proper prescription: prayer. The content of the prayer is interesting. As so often in the Psalms (Ps. 7; 17; 26; 59), a confession of innocence appears. Hezekiah had always done God’s Will and attempted to serve God without fail. So, he did not think he deserved the fate received, He went straight to God with his complaint. Hezekiah did not have a self-righteous attitude.

In those days – That is, his sickness commenced about the period in which the army of Sennacherib was destroyed. It has been made a question whether the sickness of Hezekiah was before or after the invasion of Sennacherib. The most natural interpretation certainly is, that it occurred after that invasion, and probably at no distant period. The only objection to this view is the statement in Isaiah 38:6, that God would deliver him out of the hand of the king of Assyria, which has been understood by many as implying that he was then threatened with the invasion.

  Was sick – What was the exact nature of this sickness is not certainly known. In Isaiah 38:21 it is said that it was a boil, and probably it was a pestilential boil. The pestilence or plague is attended with an eruption or boil.  The pestilence was, and is still, rapid in its progress. It terminates the life of those who are affected with it almost immediately, and at the furthest within three or four days. Hence, we see one ground of the alarm of Hezekiah. Another cause of his anxiety was, that he had at this time no children, and consequently he had reason to apprehend that his kingdom would be thrown into contention by conflicting struggles for the crown.

Unto death – Ready to die; with a sickness which in the ordinary course would terminate his life.

Set thine house in order – Give command to thy house, that is, to thy family. If you have any directions to give in regard to the succession to the crown, or in regard to domestic and private arrangements, let it be done soon. Hezekiah was yet in middle life. He came to the throne when he was twenty-five years old 2 Kings 18:2, and he had now reigned about fourteen years. It seems that he had as yet made no arrangements in regard to the succession, and as this was very important to the peace of the nation, Isaiah was sent to him to tell the necessity of leaving the affairs of his kingdom so that there should not be anarchy when he should die. The direction, also, may be understood in a more general sense as denoting that he was to make whatever arrangements might be necessary as preparatory to his death.

Notice how Hezekiah responded to the bad news. He turned to God, prayed and then wept bitterly. He didn’t ask Isaiah to plead with God for him. Neither did he explode in uncontrollable anger out of a sense that God had mistreated him with an injustice. Instead, he went to God in prayer. Previous experience had taught him the value of spending earnest time with the Lord when he faced a crisis (37:14-38).

Read Isaiah 38:4-6

The parallel account in 2 Kings 20:4 reveals that Isaiah left Hezekiah and was on the way to departing from the palace, being as far as the middle court, when the Word of God came to Isaiah again, instructing him to reveal that the Lord had heard his prayers and was extending his life by some fifteen years. “So swiftly does God answer the prayer of faith!” From this we may conclude that God approves of our prayers for health, for life and for strength.

The Lord God of David thy father – is mentioned here, probably, because Hezekiah had a strong resemblance to him 2 Kings 18:3, and because a long and happy reign had been granted to David; and also because the promise had been made to David that there should not fail a man to sit on his throne (see the note at Isaiah 37:35). As Hezekiah resembled David, God promised that his reign should be lengthened out; and as he perhaps was then without a son and successor, God promised him a longer life, with the prospect that he might have an heir who should succeed him on the throne.

Behold, I will add fifteen years to your life – This is perhaps the only instance in which any man has been told exactly how long he would live. Why God specified the time cannot now be known. It was, however, a full answer to the prayer of Hezekiah, and the promise is a full demonstration that God is the hearer of prayer, and that he can answer it at once. We learn here, that it is right for a friend of God to pray for life.  However, when we study Hezekiah’s prayer closely, we observe that he didn’t ask the Lord to heal him. Who can tell but that God often spares useful lives when worn down with toil, and when the frame is apparently sinking to the grave, in answer to prayer? He may not indeed work miracles as he did in the case of Hezekiah, but he may direct remedies which had not before occurred; or he may himself give a sudden and unlooked-for turn to the disease and restore the sufferer again to health.

And I will rescue you and this city – The purport of this promise is, that he and the city should be finally and entirely delivered from all danger of invasion from the Assyrians. It might be apprehended that Sennacherib would collect a large army, and return; or that his successor would prosecute the war which he had commenced. But the assurance here is given to Hezekiah that he had nothing more to fear from the Assyrians (see the notes at Isaiah 31:4-5; Isaiah 37:35). In the parallel place in 2 Kings 20:6, it is added. ‹I will defend this city for mine own sake, and for my servant David‘s sake.‘ In the parallel passage also, in 2 Kings 20:7-8, there is inserted the statement which occurs in Isaiah at the end of the chapter Isaiah 38:21-22. It is evident that those two verses more appropriately come in here.

Read Isaiah 38:15-17

What shall I say? In a way of praise and thankfulness, for the mercies promised and received; I know not what to say; I want words to express the gratitude of my heart for the kindness bestowed. What shall I render to God for all his benefits? He has both spoken to me, and himself has done it; the Lord had sent him a message by the prophet, and assured him that he should recover, and on the third day go up to the temple; and now he had performed what he had promised, he was restored, and was come to the house of God with his thank offering; whatever the Lord says, he does; what he promises, he brings to pass. I shall go softly all my years in the bitterness of my soul. Before he did not reckon of a day to live, now he speaks of his years, having fifteen added to his days, during which time he should “go softly”, in a thoughtful “meditating” frame of mindF18; frequently calling to remembrance, and revolving in his mind, his bitter affliction, and recovery out of it, acknowledging the goodness and kindness of God unto him: or leisurely; step by step, without fear of any enemies, dangers, or death, having a promise of such a length of time to live: or go pleasantly and cheerfully, after the bitterness of my soul, as it may be rendered; that is, after it is over, or because of deliverance from it.

O Lord, by such things men live – The design of this and the following verses is evidently to set forth the goodness of God, and to celebrate his praise for what he had done. The phrase “these things” refers evidently to the promises of God and their fulfillment; and the idea is, that people are sustained in the land of the living only by such gracious interpositions as he had experienced. It was not because people had any power of preserving their own lives, but because God interposed in time of trouble, and restored to health when there was no human prospect that they could recover.

Behold, for my own well-being I had great bitterness. Meaning not that instead of peace and prosperity, which he expected would ensue upon the destruction of Sennacherib’s army, came a bitter affliction upon him; for he is not now dwelling on that melancholy subject; but rather the sense is, that he now enjoyed great peace and happiness, though he had been in great bitterness; for the words may be rendered, “behold, I am in peace, I had great bitterness”; or thus, “behold my great bitterness is unto peace”: or, “he has turned it into peace”; it has issued in it, and this is my present comfortable situation: “but”, or rather, and thou hast in love to my soul delivered it from the pit of corruption: the grave, where bodies rot and corrupt, and are quite abolished, as the word signifies; see Psalm 30:3 or “thou hast embraced my soul from the pit of corruptionF23“; it seems to be an allusion to a tender parent, seeing his child sinking in a pit, runs with open arms to him, and embraces him, and takes him out.

For thou hast cast all my sins behind thy back; as loathsome and abominable, and so as not to be seen by him; for though God sees all the sins of his people with His eye of omniscience, and in His providence takes notice of them, and chastises for them, yet not with his eye of avenging justice; because Christ has taken them on Himself, and made satisfaction for them, and an end of them; they are removed from them as far as the east is from the west, and no more to be seen upon them; nor will they be any more set before his face, or in the light of his countenance; but as they are out of sight they will be out of mind, never more remembered, but forgotten; as what is cast behind the back is seen and remembered no more. The phrase is expressive of the full forgiveness of sins, even of all sins; see Psalm 85:2, the object of God’s love is the souls of his people; the instance of it is the delivery of them from the pit of corruption; the evidence of it is the pardon of their sins.

A New Testament connection with Hezekiah’s poem can be made with Romans 8:28-29. In that passage, Paul urged believers to trust the Lord to be at work in us so we can grow toward maturity in Him. He intends to shape us through our experiences in life so we can be more like Christ. Therefore, we live in the assurance that God answers us when we pray. He also strengthens and benefits us in ways we had not anticipated, especially when “Praying for Ourselves”.

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LEARN TO BE A MORE POSITIVE PERSON AND HAVE MORE JOY

REVELATION: What are Christians Affirmations? They are a method to reprogram your mind to gain spiritual confidence in agreement with God's word. It is a marvelous way to gain an amazing insight into God's loving character. Affirmations that lift your life.

CHRISTIANS AFFIRMATIONS WILL GIVE A BETTER OUTLOOK ON LIFE

  1. A PRAYER OF SURRENDER

Have you ever told a child- “Because I said so”? Or how about- “You need to do it my way”? Anyone who has ever helped raise a child knows it’s sometimes difficult to explain the reason why the child must do something or can’t have something. Children often don’t ask for what is best for them, but they must learn to trust the parent or adult. As we come to God with our requests, we must trust Him also. For God is the “parent” and we are His children. It comes as a surprise to many people from what has been called the “selfie” generation that to follow Jesus means to give up our selfish desire and to seek first God’s kingdom (Matt. 6:33). We need to have God teach us to make our priority to pray for God’s Will to be done. Then we can approach prayer with humble submission to God’s Will.

Read Matthew 6:10-11a

Honoring the Lord when we pray opens the door for surrendering to Him. Jesus’ Model Prayer showed us the path from praise to submission as we approach our Father. It tells us to pray that His Will be done. This makes it a Prayer of Surrender. Jesus taught us to honor the Lord’s name as holy when we pray (6:9). Jesus intends for us to grow in Him as kingdom citizens and to make Him our highest priority. He knows that as we strive to live out His intention, we will face a serious temptation. When we give into temptation, we’ll neglect God’s kingdom. But we invite Christ into our lives, we become citizens of His kingdom.

The phrase in verse 10 “May your kingdom come” is a reference to God’s spiritual reign, not to Israel’s freedom from Rome. The eternal community in which God rules as king with complete authority over His people who have received His gift of salvation through Jesus Christ. God’s kingdom was announced in the covenant with Abraham (Matt. 8:11; Luke 1:26), is present in Christ’s reign in believers’ hearts (Luke 17:21) and will be complete when all evil is destroyed, and God establishes the new heaven and earth (Rev. 21:1). When we pray “May Your Will be done”, we are not resigning ourselves to fate but praying that God’s perfect purpose will be accomplished in this world as well as in the next. God accomplishes His Will largely through people willing to obey Him. This part of the prayer allows us to offer ourselves as doers of God’s Will, asking Him to guide, lead, and give us the means to accomplish His purposes.

Read James 4:6-10

James 4:6-10 is showing the need to be humble. There are three challenging things James tells us to do. He promises that these will change our lives. This passage from James was written in a very serious circumstance. Christians were quarreling; committing murder and adultery; living by lust, greed, and envy. They were making themselves enemies of God, denying the Spirit who dwelled in them, and embracing the world and its ill-gotten pleasures (James 4:1-5).

Having reprimanded them for this, James tells them, “God is opposed to the proud, but gives grace to the humble” (James 4:6).  Then James tells sinners three things they need to do.  1) Resist the devil (v. 7). 2) Draw near to God (v.8). 3) Humble yourselves (v. 10). James wipes the smiles off their faces: “You sinners, cleanse your hands. You double-minded purify your hearts. Be miserable and mourn and weep! Let your laughter be turned to grieving, and your joy to gloom” (James 4:8-9). In the course of this rebuke, James offers these three things for those sinners to do, so as to revolutionize their lives and mend their relationship with God. We may not be in the fallen state those rebuked were in, but the three things are not reserved for apostates and reprobates. Even the best Christians ought to do these things, because they promise the avoidance of sin as much as they promise its rectification.

Now here is something wonderful. You can resist the devil. Did you realize you have that power? Well you do. The grace of God grants it to you —if you are humble about it (1Corinthians 10:12-13). The devil’s reaction may not be to scamper off immediately. He may tempt and try you a bit harder at first. But if you consistently resist him, he will fear the power of God in you, and he will flee. He may come back again another time, but he can’t win if you keep resisting him with the power God’s grace supplies you.

Here’s something more wonderful still. You can draw near to God. Did you realize that you have that privilege? Is it possible to be close to a God far away in heaven, “who dwells in unapproachable light” (1Timothy 6:15-16)? Well of course you cannot go into heaven (yet) and meet with God. James however mentions “the Spirit dwelling in us” (James 4:5). We have access to God through the Spirit (Ephesians 2:18) and “The Spirit intercedes for us” (Romans 8:26). So, we can draw near to God and be near him all the time —so long as we go to him humbly.

This is perhaps the most wonderful thing of all. God will exalt those who come to him humbly. Peter says the same (1Peter 5:6). Some translations say that God will “lift you up” but I’m inclined to think “exalt” is more what God has in mind. We come to God with no pretensions, seeking his grace, and he blesses us “with every spiritual blessing in the heavenly places in Christ” (Ephesians 1:3), and grants us “his precious and magnificent promises” (2Peter 1:4).

Read James 4:13-17

James moves to a new application in giving a warning specifically about business forecasting. Somewhat unusually, he focuses first on the principle of trusting God. He opens with sobering words: “Come now, you who say, ‘Today or tomorrow we will go to such and such a town and spend a year there, doing business and making money.’ Yet you do not even know what tomorrow will bring.  For you are a mist (vapor) that appears for a little while and then vanishes” (James 4:13–14). It might seem that James is condemning even short-term business plan­ning. Planning ahead, however, is not his concern. Imagining that we are in control of what happens is the problem.

The following verse helps us see James’s real point: “Instead, you ought to say, ‘If the Lord wishes, we will live and do this or that’” (James 4:15). The problem is not planning; it is planning as if the future lies in our hands. We are responsible to use wisely the resources, abilities, con­nections, and time that God gives us. But we are not in control of the out­comes. Most businesses are well aware how unpredictable outcomes are, despite the best planning and execution that money can buy. The annual report of any publicly traded corporation will feature a detailed section on risks the company faces, often running ten or twenty pages. State­ments such as “Our stock price may fluctuate based on factors beyond our control” make it clear that secular corporations are highly attuned to the unpredictability James is talking about.

Why then does James have to remind believers of what ordinary businesses know so well? Perhaps believers sometimes delude them­selves that following Christ will make them immune to the unpredict­ability of life and work. This is a mistake. Instead, James’s words should make Christians more aware of the need to continually reassess, adapt, and adjust. Our plans should be flexible and our execution responsive to changing conditions. In one sense, this is simply good business practice. Yet in a deeper sense, it is a spiritual matter, for we need to respond not only to market conditions but also to God’s leading in our work. This brings us back to James’s exhortation to listen with deep attention. Christian leadership consists not in forcing others to comply with our plans and actions, but in adapting ourselves to God’s word and God’s unfolding guidance in our lives.

“As it is, you boast and brag. All such boasting is evil.” (v. 16). Boasting is evil because we are defying our utter ignorance of the true state of thing, turning a blind eye to the frailty of the fittest man and the fact that we depend upon God for everything. God wasn’t in Rodale’s thinking. There in that New York TV studio was a man who in one area of life had some knowledge, that is, of vitamins and healthy eating. He had one piece of the jigsaw and had become an authority in that single piece. But the other pieces? Such as length of life? And human unpredictability? And the divinely forged connection between sin and death? And the whole picture? He knew nothing at all about these things. The youngest child in the kingdom of God knew more than he did. John Calvin once observed, “Men arrogate too much to themselves when they think that they excel in anything.” James says baldly, “That is evil.” Not just the great cruel crimes that we read about too often. Yes, they are evil too, but boasting and bragging. Its source is the evil one. From the beginning he boasted what he could do for our first parents. He boasted to the Son of God that if he would fall down and worship him he would give him all the kingdoms of the world and their glory. Every time you hear a man bragging, think of the pit. That is the source of all pride. Our boasting shows that we are sinful men. Then there is the other root problem.

Our Sins of Omission. v.17 “Therefore to him that know to do good, and do it not, to him it is sin.” We know the good we ought to do? Yes, because the things of the law are written in every heart. We know that it is wrong to lie and to steal and to kill and to worship an idol and to boast and brag. We know because God has given you a conscience – his great monitor that commends you when you do well and condemns you when you do wrong. The famous Puritan illustration of the conscience compares it to a sundial. That is, it operates effectively only when it is enlightened by the light that strikes it from the Bible. It will give us a reading if we shine our torch upon it. It will tell us a time but it is inaccurate, because it only works effectively by the light of the sun. So, our consciences will work best when they are illuminated by the Bible. Think of those who have the conscience of evil! They do it in conscience. Think of the conscience of the Auschwitz guards! They acted by the light of their conscience. Driving the Jews into the gas-chambers and going home to sing ‘Silent Night’ with the families at Christmas. Men can muffle and distort the voice of conscience.

James reminds us that we should be guided by what is good when we make our plans. What is good is the coming of God’s kingdom and our willingness to be submissive to His Will for us. Surrendering our plans to Him enables us to accomplish His kingdom plan for us each day. We sin when against God when we decide to take actions that reflect rebellion against Him. So, sin can also involve what we decide not to do. That is where “A Prayer of Surrender” comes in and is important to know God’s Will.

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CHRISTIAN END TIMES AND PROPHECY

Here is a website with a great section on End Times and Prophecy information, tips, and helps for all ages and situations. It also provides Christian faith, parenting and fashions in many other areas for you and/or family. 

GREAT BIBLICAL PROPHECY

  • A PRAYER OF PRAISE

We have considered to whom we pray, now let’s think about why we pray. It is natural for many of us to call out to God when we need something. While it is certainly okay to ask God for help or even something we need, it should not be the only time we pray to God. God does invites us to come to Him with our requests and prayers. However, we need to consider what God wants. In the Model Prayer, Jesus tells us to petition for God’s name to be honored as holy. We are to bring our requests to Him and seek an answer that brings honor and glory to God. Our prayers should be driven by the desire to honor God and in everything we say and do.

Read Matthew 6:9b; Psalm 96:1-3

The second part of Matthew 6:9b states- “Your name be honored as holy”. This is Jesus’ instruction for us to honor our Father. The honor we give Him cannot be something that’s contrived or produced out of obligation or ritual. It’s something that we sincerely want to do. Our desire to honor Him inspires us to praise Him. While we know the prayer that Jesus shared with us as the Lord’s Prayer, it may be best to call it the Model Prayer. Both are very good names. However, Jesus intended for us to use it as a guide or model when we pray. Jesus was telling us how to acknowledge God as Father when we begin to talk with Him. How we approach our Father makes more of a difference than we may realize at first. When we honor God at the outset of our prayer, we’re more settled in His presence. Coming into His presence matters more than making sure that He hears about our needs- since He already knows our needs.

Psalm 96 is for royalty. It should start with timpani (kettledrum) and end with a trumpet. This enthronement psalms (93; 95-99) calls the people to praise God (verses 1-3, 7-10a, 11-12a) and gives reasons why God is worthy of praise (verses 4-6, 10b, 12b-13). Taken together these moves “describe the nature and consequences of God’s rule.” God’s reign gets spectators involved and awakens sleepers. No wonder the Psalm brims with imperatives: three times we are told to sing, and after that to bless, tell, declare, ascribe and worship. This Psalm is motivational. It moves people to proclaim God’s mercy and might. It offers insights into how to honor the Lord as holy when we pray.

In Part 1 (verses 1-3) God’s people get their marching orders. First, we are to “sing a new song” (verse 1). But what exactly is that new song? The preacher can well ask what song his or her congregation is given to sing. The Psalm leaves that pretty open ended. It could be Psalm 96 itself, or some brand new composition. It might be a response to some event in the story of God’s people, such as “the return of the exiles from Babylonian captivity” or something that has happened in your congregation or community. It could be a song looking toward the future, or one that combines past, present and future.2

After three calls to sing, the Psalm moves to another imperative: the call to bless God’s name (verse 2). Of course, God does not need our blessing. But in worship, to bless God is to tell of God’s saving deeds…to extol God’s mercy, might and compassion. Ancient worshippers in the Temple used Psalm 96 (and others like it) to bless God, and they may also have knelt and lifted up their hands. Worship is between the worshipper and God, yet it moves outward with another imperative: we are to tell others of God’s salvation. This is not just preaching to the choir, but to all the world. The Psalmist says we are to declare God’s glory “among the nations” God’s marvelous works “to all the people.” So, Psalm 96 has been called a “missionary psalm.”

Because He has saved us, glorifying Him always remains our primary passion. To glorify Him implies that we cast the light on Him and call attention to His name and the meaning in our lives. When we declare His glory to others (v.3), we eagerly put the light on God so they will turn to Him. Our eagerness to declare His glory knows no boundaries. We want to proclaim His name to every people group and every nation in the world. As we eagerly sing the song of praise to Him, we want the whole world to hear the good news of His salvation.

Read Psalm 96:4-6

Part 2 (verses 4-6) tells why God is to be praised. God is great above the heavens. But down here on earth where there are many gods, the one true God outshines them all. The Psalmist dismisses those other gods-with-a-small-‘g’- as mere idols. They are things we made up, in contrast to the creator who made us, and the heavens (verse 5). We praise God as Creator, and we also praise God’s character.

For the LORD is great and greatly to be praised (v. 4).  He is no petty deity, presiding, as the heathen imagined their gods to do, over some one nation, or one department of nature. Jehovah is great in power and dominion, great in mind and act; nothing mean or narrow can be found in him or his acts, in all things he is infinite. Praise should be proportionate to its object, therefore let it be infinite when rendered unto the Lord. We cannot praise him too much, too often, too zealously, too carefully, too joyfully. He deserves that nothing in his worship should be little, but all the honor rendered unto him should be given in largeness of heart, with the utmost zeal for his glory.

He is to be feared above all gods (v. 4). Other gods have been worshipped at great cost, and with much fervor, by their blinded rotaries, but Jehovah should be adored with far greater reverence. Even if the graven images had been gods they could not have borne comparison for an instant with the God of Israel, and therefore his worship, should be far more zealous than any which has been rendered to them. He is to be feared, for there is cause to fear. Dread of other gods is mere superstition, awe of the Lord is pure religion. Holy fear is the beginning of the graces, and yet it is the accompaniment of their highest range. Fear of God is the blush upon the face of holiness enhancing its beauty.

For all the gods of the nations are idols (v. 5).  Mere images of wood and stone, vanities, nothings. But the Lord made the heavens. The reality of his Godhead is proved by his works, and foremost among these the psalmist mentions that matchless piece of architecture which casts its arch over every man’s head, whose lamps are the light of all mankind, whose rains and dew fall upon the fields of every people, and whence the Lord in voice of thunder is heard speaking to every creature. The idol gods have no existence, but our God is the author of all existences; they are mere earthly vanities, while he is not only heavenly, but made the heavens. This is mentioned as an argument for Jehovah’s universal praise. Who can be worshipped but he? Since none can rival him, let him be adored alone.

Perhaps the most famous description of God’s character appears in Psalm 103:8 (and elsewhere): God is “merciful and gracious, slow to anger and abounding in steadfast love.” The description of God’s character found in Psalm 96: 6 has a different emphasis: God’s “honor and majesty are before Him, his strength and beauty fill the sanctuary.” This points to God’s sovereignty and holiness, an important theme in scripture though often neglected today. Honor and majesty are before him. (v. 6). Men can but mimic these things; their pompous pageants are but the pretense of greatness. Honor and majesty are with him and with him alone. In the presence of Jehovah real glory and sovereignty abide, as constant attendants.

Strength and beauty are in his sanctuary. In him are combined all that is mighty and lovely, powerful and resplendent. We have seen rugged strength devoid of beauty, we have also seen elegance without strength; the union of the two is greatly to be admired. Do we desire to see the “sublime and beautiful” at one glance? Then we must look to the eternal throne. In the Chronicles we read strength and gladness; and the two renderings do not disagree in sense, for in the highest degree in this instance it is true that “a thing of beauty is a joy forever.”

Read Psalm 96:7-9

Part 3 (verses 7-10) returns to the imperative mood once more, in a worship setting. Three times we are told to ascribe to glory to God. To “ascribe” is to name a quality that belongs to a person or thing. To a deer we ascribe speed and grace and to an artist or composer we ascribe creative genius. To God we ascribe glory and strength — especially when looking at creation. To express our gratitude and dependence on God, we are told to bring an offering, come into God’s courts (verse 8) worship the Lord, and tremble before God (verse 9). In verse 10 (not included in the lectionary) we are to say to the nations that the Lord is King.

Ascribe to the Lord, used in the same triple manner. This is after the manner of those poets whose flaming sonnets have best won the ear of, the people, they reiterate choice words till they penetrate the soul and fire the heart. The invocation of the sweet singer is still addressed to all mankind, to whom he speaks as Ye kindreds of the people. Divided into tribes and families, we are called in our courses and order to appear before him and ascribe to him all honor.  “All worship be to God only,” is the motto of one of our City companies, and it may well be the motto of all the families upon earth. Family worship is peculiarly pleasing unto him who is the God of all the families of Israel. Give unto the LORD glory and strength, that is to say, recognize the glory and power of Jehovah, and ascribe them unto him in your solemn hymns.

Bring an offering and come into his courts. Come with an un-bloody sacrifice; atonement for sin having been made, it only remains to bring thank offerings, and let not these be forgotten. To him who gives us all, we ought gladly to give our grateful tithe. When assembling for public worship we should make a point of bringing with us a contribution to his cause, according to that ancient word, “None of you shall appear before me empty.” The time will come when from all ranks and nations the Lord will receive gifts when they gather together for his worship. 0 long expected day begin! This is language taken from the temple worship, and means that God is to be worshipped, in the manner which he has prescribed, as a suitable expression of his majesty.

Worship the Lord in the beauty of holiness. This is the only beauty which he cares for in our public services, and it is one for which no other can compensate. Beauty of architecture and apparel he does not regard; moral and spiritual beauty is that in which his soul delights. Worship must not be rendered to God in a slovenly, sinful, superficial manner; we must be reverent, sincere, earnest, and pure in heart both in our prayers and praises. Purity is the white linen of the Lord’s choristers, righteousness is the comely garment of his priests, holiness is the royal apparel of his servants. Fear before him, all the earth. “Tremble” is the word in the original, and it expresses the profoundest awe, just as the word “worship” does, which would be more accurately translated by “bow down.” Even the bodily frame would be moved to trembling and prostration if men were thoroughly conscious of the power and glory of Jehovah. We should enjoy the privilege of knowing Him intimately as our Father. Then all of our prayers will be “A Prayer of Praise”.