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Title: Eastons Bible Dictionary

Author: Easton, M. G.

A word signifying, both in the Hebrew and Greek, a "messenger," and hence
employed to denote any agent God sends forth to execute his purposes. It is used
of an ordinary messenger (Job 1:14; 1 Sam. 11:3; Luke 7:24; 9:52), of prophets
(Isa. 42:19; Hag. 1:13), of priests (Mal. 2:7), and ministers of the New Testament
(Rev. 1:20).

It is also applied to such impersonal agents as the pestilence (2 Sam. 24:16,
17; 2 Kings 19:35), the wind (Ps. 104:4).

But its distinctive application is to certain heavenly intelligences whom God
employs in carrying on his government of the world. The name does not denote
their nature but their office as messengers. The appearances to Abraham at
Mamre (Gen. 18:2, 22. Compare Gen. 19:1), to Jacob at Peniel (Gen. 32:24, 30),
to Joshua at Gilgal (Josh. 5:13, 15), of the Angel of the Lord, were doubtless
manifestations of the Divine presence, "foreshadowings of the incarnation,"
revelations before the "fulness of the time" of the Son of God.

The Incarnation introduces a new era in the ministrations of angels. They
come with their Lord to earth to do him service while here. They predict his
advent (Matt. 1:20; Luke 1:26-38), minister to him after his temptation and agony
(Matt. 4:11; Luke 22:43), and declare his resurrection and ascension (Matt. 28:2-
8; John 20:12, 13; Acts 1:10, 11). They are now ministering spirits to the people
of God (Heb. 1:14; Ps. 34:7; 91:11; Matt. 18:10; Acts 5:19; 8:26; 10:3; 12:7;
27:23). They rejoice over a penitent sinner (Luke 15:10). They bear the souls of
the redeemed to paradise (Luke 16:22); and they will be the ministers of
judgment hereafter on the great day (Matt. 13:39, 41, 49; 16:27; 24:31). The
passages (Ps. 34:7, Matt. 18:10) usually referred to in support of the idea that
every individual has a particular guardian angel have no such meaning. They
merely indicate that God employs the ministry of angels to deliver his people
from affliction and danger, and that the angels do not think it below their dignity
to minister even to children and to the least among Christ’s disciples.

The "angel of his presence" (Isa. 63:9. Compare Ex. 23:20, 21; 32:34; 33:2;
Num. 20:16) is probably rightly interpreted of the Messiah as the guide of his
people. Others have supposed the expression to refer to Gabriel (Luke 1:19).

Verses 18-27

A right knowledge of the Scripture, as the fountain whence all revealed religion now flows, and the foundation on which it is built, is the best preservative against error. Christ put aside the objection of the Sadducees, who were the scoffing infidels of that day, by setting the doctrine of the future state in a true light. The relation between husband and wife, though appointed in the earthly paradise, will not be known in the heavenly one. It is no wonder if we confuse ourselves with foolish errors, when we form our ideas of the world of spirits by the affairs of this world of sense. It is absurd to think that the living God should be the portion and happiness of a man if he is for ever dead; and therefore it is certain that Abraham’s soul exists and acts, though now for a time separate from the body. Those that deny the resurrection greatly err, and ought to be told so. Let us seek to pass through this dying world, with a joyful hope of eternal happiness, and of a glorious resurrection.

Title: International Standard Bible Encyclopedia

I. DEFINITION AND SCRIPTURE TERMS

II. ANGELS IN OLD TESTAMENT

Everywhere in the Old Testament the existence of angels is assumed. The
creation of angels is referred to in Ps 148:2, 5 (compare Col 1:16). They were
present at the creation of the world, and were so filled with wonder and gladness
that they "shouted for joy" (Job 38:7). Of their nature we are told nothing. In
general they are simply regarded as embodiments of their mission. Though
presumably the holiest of created beings, they are charged by God with folly (Job
4:18), and we are told that "he putteth no trust in his holy ones" (Job 15:15).
References to the fall of the angels are only found in the obscure and probably
corrupt passage Gen 6:1-4, and in the interdependent passages 2 Pet 2:4 and Jude
1:6, which draw their inspiration from the Apocryphal book of Enoch. Demons
are mentioned (see DEMONS); and although Satan appears among the sons of
God (Job 1:6; 2:1), there is a growing tendency in later writers to attribute to him
a malignity that is all his own (see SATAN).

As to their outward appearance, it is evident that they bore the human form,
and could at times be mistaken for men (Ezek 9:2; Gen 18:2, 16). There is no hint
that they ever appeared in female form. The conception of angels as winged
beings, so familiar in Christian art, finds no support in Scripture (except, perhaps
Dan 9:21; Rev 14:6, where angels are represented as "flying"). The cherubim and
seraphim (see CHERUB; SERAPHIM) are represented as winged (Ex 25:20; Isa
6:2); winged also are the symbolic living creatures of Ezek (Ezek 1:6; compare
Rev 4:8).

As above stated, angels are messengers and instruments of the Divine will.
As a rule they exercise no influence in the physical sphere. In several instances,
however, they are represented as destroying angels: two angels are commissioned
to destroy Sodom (Gen 19:13); when David numbers the people, an angel
destroys them by pestilence (2 Sam 24:16); it is by an angel that the Assyrian
army is destroyed (2 Ki 19:35); and Ezekiel hears six angels receiving the
command to destroy those who were sinful in Jerusalem (Ezek 9:1, 5, 7). In this
connection should be noted the expression "angels of evil," i.e. angels that bring
evil upon men from God and execute His judgments (Ps 78:49; compare 1 Sam
16:14). Angels appear to Jacob in dreams (Gen 28:12; 31:11). The angel who
meets Balaam is visible first to the ass, and not to the rider (Nu 22ff). Angels
interpret God’s will, showing man what is right for him (Job 33:23). The idea of
angels as caring for men also appears (Ps 91:11 f), although the modern
conception of the possession by each man of a special guardian angel is not
found in Old Testament.

This angel is spoken of as "the angel of Yahweh," and "the angel of the
presence (or face) of Yahweh." The following passages contain references to this
angel: Gen 16:7ff—the angel and Hagar; Gen 18—Abraham intercedes with the
angel for Sodom; Gen 22:11ff—the angel interposes to prevent the sacrifice of
Isaac; Gen 24:7, 40—Abraham sends Eliezer and promises the angel’s
protection; Gen 31:11ff—the angel who appears to Jacob says "I am the God of
Beth-el"; Gen 32:24ff—Jacob wrestles with the angel and says, "I have seen God
face to face"; Gen 48:15 f—Jacob speaks of God and the angel as identical; Ex 3
(compare Acts 7:30ff)—the angel appears to Moses in the burning bush; Ex
13:21; 14:19 (compare Nu 20:16)—God or the angel leads Israel out of Egypt;
Ex 23:20ff—the people are commanded to obey the angel; Ex 32:34 through
33:17 (compare Isa 63:9)—Moses pleads for the presence of God with His
people; Josh 5:13 through 6:2—the angel appears to Joshua; Jdg 2:1-5—the
angel speaks to the people; Jdg 6:11ff—the angel appears to Gideon.

A study of these passages shows that while the angel and Yahweh are at
times distinguished from each other, they are with equal frequency, and in the
same passages, merged into each other. How is this to be explained? It is obvious
that these apparitions cannot be the Almighty Himself, whom no man hath seen,
or can see. In seeking the explanation, special attention should be paid to two of
the passages above cited. In Ex 23:20ff God promises to send an angel before His
people to lead them to the promised land; they are commanded to obey him and
not to provoke him "for he will not pardon your transgression: for my name is in
him." Thus the angel can forgive sin, which only God can do, because God’s
name, i.e. His character and thus His authority, are in the angel. Further, in the
passage Ex 32:34 through 33:17 Moses intercedes for the people after their first
breach of the covenant; God responds by promising, "Behold mine angel shall go
before thee"; and immediately after God says, "I will not go up in the midst of
thee." In answer to further pleading, God says, "My presence shall go with thee,
and I will give thee rest." Here a clear distinction is made between an ordinary
angel, and the angel who carries with him God’s presence. The conclusion may
be summed up in the words of Davidson in his Old Testament Theology: "In
particular providences one may trace the presence of Yahweh in influence and
operation; in ordinary angelic appearances one may discover Yahweh present on
some side of His being, in some attribute of His character; in the angel of the
Lord He is fully present as the covenant God of His people, to redeem them."
The question still remains, Who is theophanic angel? To this many answers have
been given, of which the following may be mentioned: (1) This angel is simply
an angel with a special commission; (2) He may be a momentary descent of God
into visibility; (3) He may be the Logos, a kind of temporary preincarnation of
the second person of the Trinity. Each has its difficulties, but the last is certainly
the most tempting to the mind. Yet it must be remembered that at best these are
only conjectures that touch on a great mystery. It is certain that from the
beginning God used angels in human form, with human voices, in order to
communicate with man; and the appearances of the angel of the Lord, with his
special redemptive relation to God’s people, show the working of that Divine
mode of self-revelation which culminated in the coming of the Saviour, and are
thus a fore-shadowing of, and a preparation for, the full revelation of God in
Jesus Christ. Further than this, it is not safe to go.

III. ANGELS IN NEW TESTAMENT

Nothing is related of angels in New Testament which is inconsistent with the
teaching of Old Testament on the subject. Just as they are specially active in the
beginning of Old Testament history, when God’s people is being born, so they
appear frequently in connection with the birth of Jesus, and again when a new
order of things begins with the resurrection. An angel appears three times in
dreams to Joseph (Mt 1:20; 2:13, 19). The angel Gabriel appears to Zacharias,
and then to Mary in the annunciation (Lk 1). An angel announces to the
shepherds the birth of Jesus, and is joined by a "multitude of the heavenly host,"
praising God in celestial song (Lk 2:8ff). When Jesus is tempted, and again
during the agony at Gethsemane, angels appear to Him to strengthen His soul (Mt
4:11; Lk 22:43). The verse which tells how an angel came down to trouble the
pool (Jn 5:4) is now omitted from the text as not being genuine. An angel
descends to roll away the stone from the tomb of Jesus (Mt 28:2); angels are seen
there by certain women (Lk 24:23) and (two) by Mary Magdalene (Jn 20:12). An
angel releases the apostles from prison, directs Philip, appears to Peter in a
dream, frees him from prison, smites Herod with sickness, appears to Paul in a
dream (Acts 5:19; 8:26; 10:3; 12:7ff; 12:23; 27:23). Once they appear clothed in
white; they are so dazzling in appearance as to terrify beholders; hence they
begin their message with the words "Fear not" (Mt 28:2-5).

It is quite certain that our Lord accepted the main teachings of Old Testament
about angels, as well as the later Jewish belief in good and bad angels. He speaks
of the "angels in heaven" (Mt 22:30), and of "the devil and his angels" (Mt
25:41). According to our Lord the angels of God are holy (Mk 8:38); they have
no sex or sensuous desires (Mt 22:30); they have high intelligence, but they know
not the time of the Second Coming (Mt 24:36); they carry (in a parable) the soul
of Lazarus to Abraham’s bosom (Lk 16:22); they could have been summoned to
the aid of our Lord, had He so desired (Mt 26:53); they will accompany Him at
the Second Coming (Mt 25:31) and separate the righteous from the wicked (Mt
13:41, 49). They watch with sympathetic eyes the fortunes of men, rejoicing in
the repentance of a sinner (Lk 15:10; compare 1 Pet 1:12; Eph 3:10; 1 Cor 4:9);
and they will hear the Son of Man confessing or denying those who have
confessed or denied Him before men (Lk 12:8 f). The angels of the presence of
God, who do not appear to correspond to our conception of guardian angels, are
specially interested in God’s little ones (Mt 18:10). Finally, the existence of
angels is implied in the Lord’s Prayer in the petition, "Thy will be done, as in
heaven, so on earth" (Mt 6:10).

Paul refers to the ranks of angels ("principalities, powers" etc.) only in order
to emphasize the complete supremacy of Jesus Christ. He teaches that angels will
be judged by the saints (1 Cor 6:3). He attacks the incipient Gnosticism of Asia
Minor by forbidding the, worship of angels (Col 2:18). He speaks of God’s
angels as "elect," because they are included in the counsels of Divine love (1 Tim
5:21). When Paul commands the women to keep their heads covered in church
because of the angels (1 Cor 11:10) he probably means that the angels, who
watch all human affairs with deep interest, would be pained to see any infraction
of the laws of modesty. In Heb 1:14 angels are (described as ministering spirits
engaged in the service of the saints. Peter also emphasizes the supremacy of our
Lord over all angelic beings (1 Pet 3:22). The references to angels in 2 Peter and
Jude are colored by contact with Apocrypha literature. In Revelation, where the
references are obviously symbolic, there is very frequent mention of angels. The
angels of the seven churches (Rev 1:20) are the guardian angels or the
personifications of these churches. The worship of angels is also forbidden (Rev
22:8 f). Specially interesting is the mention of elemental angels—"the angel of
the waters" (Rev 16:5), and the angel "that hath power over fire" (Rev 14:18;
compare Rev 7:1; 19:17). Reference is also made to the "angel of the bottomless
pit," who is called ABADDON or APOLLYON (which see), evidently an evil
angel (Rev 9:11 the King James Version, the Revised Version (British and
American) "abyss"). In Rev 12:7ff we are told that there was war between
Michael with his angels and the dragon with his angels.

IV. DEVELOPMENT OF THE DOCTRINE

In the childhood of the race it was easy to believe in God, and He was very
near to the soul. In Paradise there is no thought of angels; it is God Himself who
walks in the garden. A little later the thought of angels appears, but, God has not
gone away, and as "the angel of Yahweh" He appears to His people and redeems
them. In these early times the Jews believed that there were multitudes of angels,
not yet divided in thought into good and bad; these had no names or personal
characteristics, but were simply embodied messages. Till the time of the captivity
the Jewish angelology shows little development. During that dark period they
came into close contact with a polytheistic people, only to be more deeply
confirmed in their monotheism thereby. They also became acquainted with the
purer faith of the Persians, and in all probability viewed the tenets of
Zoroastrianism with a more favorable eye, because of the great kindness of Cyrus
to their nation. There are few direct traces of Zoroastrianism in the later
angelology of the Old Testament. It is not even certain that the number seven as
applied to the highest group of angels is Persian in its origin; the number seven
was not wholly disregarded by the Jews. One result of the contact was that the
idea of a hierarchy of the angels was more fully developed. The conception in
Dan of angels as "watchers," and the idea of patron-princes or angel-guardians of
nations may be set down to Persian influence. It is probable that contact with the
Persians helped the Jews to develop ideas already latent in their minds.
According to Jewish tradition, the names of the angels came from Babylon. By
this time the consciousness of sin had grown more intense in the Jewish mind,
and God had receded to an immeasurable distance; the angels helped to fill the
gap between God and man.

The more elaborate conceptions of Daniel and Zechariah are further
developed in Apocrypha, especially in 2 Esdras, Tobit and 2 Macc.

In the New Testament we find that there is little further development; and by
the Spirit of God its writers were saved from the absurdly puerile teachings of
contemporary Rabbinism. We find that the Sadducees, as contrasted with the
Pharisees, did not believe in angels or spirits (Acts 23:8). We may conclude that
the Sadducees, with their materialistic standpoint, and denial of the resurrection,
regarded angels merely as symbolical expressions of God’s actions. It is
noteworthy in this connection that the great priestly document (Priestly Code, P)
makes no mention of angels. The Book of Revelation naturally shows a close
kinship to the books of Ezekiel and Daniel.

Regarding the rabbinical developments of angelology, some beautiful, some
extravagant, some grotesque, but all fanciful, it is not necessary here to speak.
The Essenes held an esoteric doctrine of angels, in which most scholars find the
germ of the Gnostic eons.

V. THE REALITY OF ANGELS

A belief in angels, if not indispensable to the faith of a Christian, has its place
there. In such a belief there is nothing unnatural or contrary to reason. Indeed, the
warm welcome which human nature has always given to this thought, is an
argument in its favor. Why should there not be such an order of beings, if God so
willed it? For the Christian the whole question turns on the weight to be attached
to the words of our Lord. All are agreed that He teaches the existence, reality,
and activity of angelic beings. Was He in error because of His human
limitations? That is a conclusion which it is very hard for the Christian to draw,
and we may set it aside. Did He then adjust His teaching to popular belief,
knowing that what He said was not true? This explanation would seem to impute
deliberate untruth to our Lord, and must equally be set aside. So we find
ourselves restricted to the conclusion that we have the guaranty of Christ’s word
for the existence of angels; for most Christians that will settle the question.

The visible activity of angels has come to an end, because their mediating
work is done; Christ has founded the kingdom of the Spirit, and God’s Spirit
speaks directly to the spirit of man. This new and living way has been opened up
to us by Jesus Christ, upon whom faith can yet behold the angels of God
ascending and descending. Still they watch the lot of man, and rejoice in his
salvation; still they join in the praise and adoration of God, the Lord of hosts, still
can they be regarded as "ministering spirits sent forth to do service for the sake
of them that shall inherit salvation."

LITERATURE

All Old Testament and New Testament theologies contain discussions.
Among the older books Oehler’s Old Testament Theology and Hengstenberg’s
Christology of Old Testament (for "angel of Yahweh") and among modern ones
Davidson’s Old Testament Theology are specially valuable. The ablest supporter
of theory that the "sons of the Elohim" are degraded gods is Kosters. "Het
onstaan der Angelologie onder Israel," TT 1876. See also articles on "Angel" in
HDB (by Davidson), EB, DCG, Jewish Encyclopedia, RE (by Cremer). Cremer’s
Biblico-Theological New Testament Lexicon should be consulted under the word
"aggelos." For Jewish beliefs see also Edersheim’s Life and Times of Jesus, II,
Appendix xiii. On the Pauline angelology see Everling, Die paulinische
Angelologie. On the general subject see Godet, Biblical Studies; Mozley, The
Word, chapter lix, and Latham, A Service of Angels.

JOHN MACARTNEY WILSON

Title: Parsons Bible Dictionary

A word signifying, both in the Hebrew and Greek, a "messenger," and hence
employed to denote any agent God sends forth to execute his purposes. It is used of an
ordinary messenger (Job 1:14; 1 Sam. 11:3; Luke 7:24; 9:52), of prophets (Isa. 42:19;
Hag. 1:13), of priests (Mal. 2:7), and ministers of the New Testament (Rev. 1:20).

It is also applied to such impersonal agents as the pestilence (2 Sam. 24:16, 17; 2
Kings 19:35), the wind (Ps. 104:4).

But its distinctive application is to certain heavenly intelligences whom God employs
in carrying on his government of the world. The name does not denote their nature but
their office as messengers. The appearances to Abraham at Mamre (Gen. 18:2, 22.
Compare Gen. 19:1), to Jacob at Peniel (Gen. 32:24, 30), to Joshua at Gilgal (Josh.
5:13, 15), of the Angel of the Lord, were doubtless manifestations of the Divine
presence, "foreshadowings of the incarnation," revelations before the "fulness of the
time" of the Son of God.

The Incarnation introduces a new era in the ministrations of angels. They come with
their Lord to earth to do him service while here. They predict his advent (Matt. 1:20; Luke
1:26-38), minister to him after his temptation and agony (Matt. 4:11; Luke 22:43), and
declare his resurrection and ascension (Matt. 28:2-8; John 20:12, 13; Acts 1:10, 11).
They are now ministering spirits to the people of God (Heb. 1:14; Ps. 34:7; 91:11; Matt.
18:10; Acts 5:19; 8:26; 10:3; 12:7; 27:23). They rejoice over a penitent sinner (Luke
15:10). They bear the souls of the redeemed to paradise (Luke 16:22); and they will be
the ministers of judgment hereafter on the great day (Matt. 13:39, 41, 49; 16:27; 24:31).
The passages (Ps. 34:7, Matt. 18:10) usually referred to in support of the idea that every
individual has a particular guardian angel have no such meaning. They merely indicate
that God employs the ministry of angels to deliver his people from affliction and danger,
and that the angels do not think it below their dignity to minister even to children and to
the least among Christ’s disciples.

The "angel of his presence" (Isa. 63:9. Compare Ex. 23:20, 21; 32:34; 33:2; Num.
20:16) is probably rightly interpreted of the Messiah as the guide of his people. Others
have supposed the expression to refer to Gabriel (Luke 1:19).

(Gen 16:7 KJV) And the angel of the LORD found her by a fountain of water in the wilderness, by the fountain in the way to Shur.

Gen 16:7: The Angel of the Lord (see chart).

No other angel is comparable to the "Angel of the Lord." He spoke with authority over life. That this is a theophany, or, more precisely, a Christophany, an appearance of the preincarnate Christ, is confirmed by v. 13 (cf. 18:2; 32:24; Josh. 5:13-15; Judg. 13:18, notes).

(Gen 16:8 KJV) And he said, Hagar, Sarai's maid, whence camest thou? and whither wilt thou go? And she said, I flee from the face of my mistress Sarai.

(Gen 16:9 KJV) And the angel of the LORD said unto her, Return to thy mistress, and submit thyself under her hands.

(Gen 16:10 KJV) And the angel of the LORD said unto her, I will multiply thy seed exceedingly, that it shall not be numbered for multitude.

(Gen 16:11 KJV) And the angel of the LORD said unto her, Behold, thou art with child, and shalt bear a son, and shalt call his name Ishmael; because the LORD hath heard thy affliction.

(Gen 16:12 KJV) And he will be a wild man; his hand will be against every man, and every man's hand against him; and he shall dwell in the presence of all his brethren.

Gen 16:12: The descriptive phrase "a wild man" means that Ishmael would be the progenitor of a hostile desert people. It would be the Ishmaelites who would carry Joseph to Egypt (37:28).

(Gen 21:17 KJV) And God heard the voice of the lad; and the angel of God called to Hagar out of heaven, and said unto her, What aileth thee, Hagar? fear not; for God hath heard the voice of the lad where he is.

(Gen 21:18 KJV) Arise, lift up the lad, and hold him in thine hand; for I will make him a great nation.

(Gen 22:11 KJV) And the angel of the LORD called unto him out of heaven, and said, Abraham, Abraham: and he said, Here am I.

(Gen 22:12 KJV) And he said, Lay not thine hand upon the lad, neither do thou any thing unto him: for now I know that thou fearest God, seeing thou hast not withheld thy son, thine only son from me.

Gen 22:12: God tested Abraham in the command to offer Isaac as a sacrifice. God in His omniscience had always known the heart of Abraham, but here He gave Abraham an opportunity to demonstrate his faith. Abraham himself had his faith exercised (James 2:21-23) and developed while learning a new lesson -- that God would provide (vv. 8, 13). Almost certainly the event on Mount Moriah is typological. Abraham, advancing up the slope, very possibly where Solomon's temple later stood, felt something of the agony of the Heavenly Father sacrificing His only Son, Jesus. At the summit of Moriah, the type changes, and Isaac is a type of all lost and condemned men, for whom a substitute ram, typical of Christ, was sacrificed.

(Gen 22:13 KJV) And Abraham lifted up his eyes, and looked, and behold behind him a ram caught in a thicket by his horns: and Abraham went and took the ram, and offered him up for a burnt offering in the stead of his son.

(Gen 22:14 KJV) And Abraham called the name of that place Jehovahjireh: as it is said to this day, In the mount of the LORD it shall be seen.

Gen 22:14: "The-Lord-Will-Provide" is a play on the verb translated "provided." The verb means basically "see," as the English word "provide" is from the Latin, meaning "see beforehand." God sees our need before it arises and makes provision for it.

(Gen 22:15 KJV) And the angel of the LORD called unto Abraham out of heaven the second time,

(Gen 22:16 KJV) And said, By myself have I sworn, saith the LORD, for because thou hast done this thing, and hast not withheld thy son, thine only son:

(Gen 22:17 KJV) That in blessing I will bless thee, and in multiplying I will multiply thy seed as the stars of the heaven, and as the sand which is upon the sea shore; and thy seed shall possess the gate of his enemies;

(Gen 24:7 KJV) The LORD God of heaven, which took me from my father's house, and from the land of my kindred, and which spake unto me, and that sware unto me, saying, Unto thy seed will I give this land; he shall send his angel before thee, and thou shalt take a wife unto my son from thence.

(Gen 24:8 KJV) And if the woman will not be willing to follow thee, then thou shalt be clear from this my oath: only bring not my son thither again.

(Gen 24:9 KJV) And the servant put his hand under the thigh of Abraham his master, and sware to him concerning that matter.

(Gen 24:10 KJV) And the servant took ten camels of the camels of his master, and departed; for all the goods of his master were in his hand: and he arose, and went to Mesopotamia, unto the city of Nahor.

(Gen 24:7 KJV) The LORD God of heaven, which took me from my father's house, and from the land of my kindred, and which spake unto me, and that sware unto me, saying, Unto thy seed will I give this land; he shall send his angel before thee, and thou shalt take a wife unto my son from thence.

(Gen 24:8 KJV) And if the woman will not be willing to follow thee, then thou shalt be clear from this my oath: only bring not my son thither again.

(Gen 24:9 KJV) And the servant put his hand under the thigh of Abraham his master, and sware to him concerning that matter.

(Gen 24:10 KJV) And the servant took ten camels of the camels of his master, and departed; for all the goods of his master were in his hand: and he arose, and went to Mesopotamia, unto the city of Nahor.

(Gen 31:11 KJV) And the angel of God spake unto me in a dream, saying, Jacob: And I said, Here am I.

(Gen 31:12 KJV) And he said, Lift up now thine eyes, and see, all the rams which leap upon the cattle are ringstreaked, speckled, and grisled: for I have seen all that Laban doeth unto thee.

(Gen 31:13 KJV) I am the God of Bethel, where thou anointedst the pillar, and where thou vowedst a vow unto me: now arise, get thee out from this land, and return unto the land of thy kindred.

Gen 48:16 The Angel which redeemed me from all evil, bless the lads; and let my name be named on them, and the name of my fathers Abraham and Isaac; and let them grow into a multitude in the midst of the earth.

Gen 48:17 And when Joseph saw that his father laid his right hand upon the head of Ephraim, it displeased him: and he held up his father's hand, to remove it from Ephraim's head unto Manasseh's head.

Moses at the Burning Bush

(Exo 3:1 KJV) Now Moses kept the flock of Jethro his father in law, the priest of Midian: and he led the flock to the backside of the desert, and came to the mountain of God, even to Horeb.

Exo 3:1: In Semitic thought one always faced east instead of north when giving directions. The Hebrew phrase "the back of the desert" may thus be translated "the west side." The verb "led" is a participle indicating a continuing occupation. Moses had not traveled there expecting to find God; he was looking for fertile valleys. Thus, Horeb is called "the mountain of God" only as Moses writes in retrospect. It has been suggested that Horeb may be the mountain range and Mount Sinai a peak of that range, or Horeb and Sinai could be another example of two names for the same mountain (v. 12; Deut. 5:2). Here the Sinai covenant was to be established. A tradition as old as the fourth century A.D. identifies Jebel Musa ("the mountain of Moses," elevation 7,363 feet), at the southern end of the Sinai peninsula, as Mount. Sinai/Horeb. Although many different locations have been proposed in various parts of the southern, central, or northern peninsula, in Midian (Arabia), and in Edom (e.g., Jebel Sin-Bisher and Jebel Helal), the southern Sinai is still the most likely location for "Horeb, the mountain of God."

(Exo 3:2 KJV) And the angel of the LORD appeared unto him in a flame of fire out of the midst of a bush: and he looked, and, behold, the bush burned with fire, and the bush was not consumed.

Exo 3:2: The term "angel" means "messenger." In this case it refers to a messenger who is identified as God Himself (vv. 4-6). Though such terminology does not specifically teach triunity, it is certainly consistent with a trinitarian doctrine of God. The God who spoke audibly to Moses evidently is the same Word of God who later became flesh (John 1:14). The entire O.T. may be theologically understood as the self-testimony of the coming Christ. Jesus, whose name means "Yahweh is salvation," is the Redeemer-God, acting and expected in the O.T. Only a literal historical interpretation of the phenomenon of the burning bush can provide a meaningful basis for the great theological truth which the event symbolized: as a relatively insignificant thornbush may burn with the apparently destructive and consuming fire of God without being consumed, so Israel may experience the trial by fire as God's redemptive and purifying preparation for a special calling for service. Most biblical miracles relate to the redemptive purpose of God's revelation.

(Exo 3:3 KJV) And Moses said, I will now turn aside, and see this great sight, why the bush is not burnt.

(Exo 3:4 KJV) And when the LORD saw that he turned aside to see, God called unto him out of the midst of the bush, and said, Moses, Moses. And he said, Here am I.

Exo 3:4: "When the Lord [Yahweh] saw ... God [Elohim] called ..." is typical of many places where two names for God occur in the same sentence, making very questionable the critical theories of multiple authorship based upon different divine names. It is very hard to imagine a later editor splicing together two documents in such a fashion.

(Exo 3:5 KJV) And he said, Draw not nigh hither: put off thy shoes from off thy feet, for the place whereon thou standest is holy ground.

(Exo 3:6 KJV) Moreover he said, I am the God of thy father, the God of Abraham, the God of Isaac, and the God of Jacob. And Moses hid his face; for he was afraid to look upon God.

Exo 3:6: Based upon the grammatical form of this expression, Jesus spoke of the continued existence of the patriarchs after death (Matt. 22:32). The immediate theological significance is that Moses was not introducing another religion, nor bringing a new god to Israel; he was being called by the one true God to fulfill the covenant promises already made to the nation (cf. Gen. 9:13, note).

(Exo 3:7 KJV) And the LORD said, I have surely seen the affliction of my people which are in Egypt, and have heard their cry by reason of their taskmasters; for I know their sorrows;

(Exo 3:8 KJV) And I am come down to deliver them out of the hand of the Egyptians, and to bring them up out of that land unto a good land and a large, unto a land flowing with milk and honey; unto the place of the Canaanites, and the Hittites, and the Amorites, and the Perizzites, and the Hivites, and the Jebusites.

(Exo 3:9 KJV) Now therefore, behold, the cry of the children of Israel is come unto me: and I have also seen the oppression wherewith the Egyptians oppress them.

(Exo 3:10 KJV) Come now therefore, and I will send thee unto Pharaoh, that thou mayest bring forth my people the children of Israel out of Egypt.

(Exo 3:11 KJV) And Moses said unto God, Who am I, that I should go unto Pharaoh, and that I should bring forth the children of Israel out of Egypt?

Exo 3:11: That God calls a man like Moses, who had even committed murder, into His service is no softening or manipulating of God's moral standards; rather, it is an evidence of His infinite grace. So often people who seek the great places of leadership in the work of the Lord are the ones most unfit to serve; whereas those eminently qualified frequently consider themselves most unworthy (cf. Isa. 6:5; Jer. 1:6; 1 Tim. 1:15). Moses probably knew he would deal with a new pharaoh when he returned to Egypt. Furthermore, he was aware that he would be unknown to his own people after 40 years in the desert, and he would be at an age which would work against him; but Moses also knew that God's strength is made perfect in weakness (cf. 2 Cor. 12:9).

(Exo 3:12 KJV) And he said, Certainly I will be with thee; and this shall be a token unto thee, that I have sent thee: When thou hast brought forth the people out of Egypt, ye shall serve God upon this mountain.

(Exo 3:13 KJV) And Moses said unto God, Behold, when I come unto the children of Israel, and shall say unto them, The God of your fathers hath sent me unto you; and they shall say to me, What is his name? what shall I say unto them?

(Exo 3:14 KJV) And God said unto Moses, I AM THAT I AM: and he said, Thus shalt thou say unto the children of Israel, I AM hath sent me unto you.

Exo 3:14: "I AM WHO I AM" is a very literal rendering of the Hebrew text, expressing God's real, perfect, unconditional, independent existence. God exists in a way that no one and nothing else does. He is without beginning or end. He is the only Being who is self-existent. All other existence is dependent upon His uncaused existence. Jesus is this same God (cf. John 8:58; Col. 1:15-17; Heb. 13:8; Rev. 1:8). God is not the abstract being of Greek philosophy; rather He is the active, infinite, personal Being who reveals Himself as Redeemer and covenant-making Lord. He can only be defined in terms of Himself, but He is revealed by what He says and what He does (cf. Isa. 45:5-7, 18-25). God's name surely includes the idea of His continuing presence (cf. v. 12). The whole content of biblical history is a commentary on the meaning of this name (cf. Gen. 2:4, note).

(Exo 3:15 KJV) And God said moreover unto Moses, Thus shalt thou say unto the children of Israel, The LORD God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath sent me unto you: this is my name for ever, and this is my memorial unto all generations.

(Exo 3:16 KJV) Go, and gather the elders of Israel together, and say unto them, The LORD God of your fathers, the God of Abraham, of Isaac, and of Jacob, appeared unto me, saying, I have surely visited you, and seen that which is done to you in Egypt:

(Exo 3:17 KJV) And I have said, I will bring you up out of the affliction of Egypt unto the land of the Canaanites, and the Hittites, and the Amorites, and the Perizzites, and the Hivites, and the Jebusites, unto a land flowing with milk and honey.

(Exo 3:18 KJV) And they shall hearken to thy voice: and thou shalt come, thou and the elders of Israel, unto the king of Egypt, and ye shall say unto him, The LORD God of the Hebrews hath met with us: and now let us go, we beseech thee, three days' journey into the wilderness, that we may sacrifice to the LORD our God.

Exo 3:18: The phrase "three days' journey" may have been an idiom meaning "a journey of several days." God was not authorizing Moses to be deceptive, but was telling him where the bargaining was to start. Pharaoh's refusal to grant even this resulted in his loss of the entire slave nation and a great deal more.

(Exo 3:19 KJV) And I am sure that the king of Egypt will not let you go, no, not by a mighty hand.

(Exo 3:20 KJV) And I will stretch out my hand, and smite Egypt with all my wonders which I will do in the midst thereof: and after that he will let you go.

(Exo 3:21 KJV) And I will give this people favour in the sight of the Egyptians: and it shall come to pass, that, when ye go, ye shall not go empty:

(Exo 3:22 KJV) But every woman shall borrow of her neighbour, and of her that sojourneth in her house, jewels of silver, and jewels of gold, and raiment: and ye shall put them upon your sons, and upon your daughters; and ye shall spoil the Egyptians.

Exo 3:22: Since the Egyptians had forced the Israelites to work through the years in bondage without compensation, God declared they should receive some fruit of their labor. Thus, they simply asked their taskmasters for things, and God opened the hearts of the Egyptians to their pleas.

Miraculous Signs for Pharaoh

(Exo 4:1 KJV) And Moses answered and said, But, behold, they will not believe me, nor hearken unto my voice: for they will say, The LORD hath not appeared unto thee.

Exo 4:1: Moses raised this third difficulty (cf. 3:11, 13) because the Lord had not appeared to any Israelite since the days of Jacob, more than 400 years before. God did not hesitate to grant three signs which would convince the Israelites of the reality of His appearance to Moses. Biblical faith is never simply credulity.

(vv. 1-8) The first sign, the rod, identified Moses as the leader appointed by Yahweh (vv. 2-5). The second, the leprous hand, demonstrated that he had the power to lead, and was a lesson and warning to the people. Leprosy was a feared disease because of its debilitating effects. "Leprous, like snow" is a reference to the worst form of the disease, identified by the whiteness of the skin.

(Exo 4:2 KJV) And the LORD said unto him, What is that in thine hand? And he said, A rod.

Exo 4:2: (vv. 2-4) A snake charmer usually picked up his snake by the neck so that the reptile would not bite him, but Moses, showing his trust in God, grasped the serpent's tail. The miracle was given so that the people would believe that God had in fact appeared and called Moses. The serpent may well have been a cobra, since Moses would not be afraid of a harmless snake, and since the cobra was the Egyptian symbol of royal and divine power. A metal cobra was symbolically worn on the pharaoh's diadem.

(Exo 4:3 KJV) And he said, Cast it on the ground. And he cast it on the ground, and it became a serpent; and Moses fled from before it.

(Exo 4:4 KJV) And the LORD said unto Moses, Put forth thine hand, and take it by the tail. And he put forth his hand, and caught it, and it became a rod in his hand:

(Exo 4:5 KJV) That they may believe that the LORD God of their fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath appeared unto thee.

(Exo 4:6 KJV) And the LORD said furthermore unto him, Put now thine hand into thy bosom. And he put his hand into his bosom: and when he took it out, behold, his hand was leprous as snow.

(Exo 4:7 KJV) And he said, Put thine hand into thy bosom again. And he put his hand into his bosom again; and plucked it out of his bosom, and, behold, it was turned again as his other flesh.

(Exo 4:8 KJV) And it shall come to pass, if they will not believe thee, neither hearken to the voice of the first sign, that they will believe the voice of the latter sign.

(Exo 4:9 KJV) And it shall come to pass, if they will not believe also these two signs, neither hearken unto thy voice, that thou shalt take of the water of the river, and pour it upon the dry land: and the water which thou takest out of the river shall become blood upon the dry land.

Exo 4:9: "The river" is the Nile, which was considered to be the divine source of all the prosperity of Egypt. If Moses had the power to turn this source of life into a sign of death, then Israel would understand that God had surely given him the power to destroy Pharaoh and the Egyptian gods.

(Exo 4:10 KJV) And Moses said unto the LORD, O my Lord, I am not eloquent, neither heretofore, nor since thou hast spoken unto thy servant: but I am slow of speech, and of a slow tongue.

Exo 4:10: The phrase "I am not eloquent" is literally "I am not a man of words." Moses was concerned because he was not a fluent or eloquent speaker. The Lord could have given Moses this gift of speech and offered to do so, but Moses rejected that divine offer (vv. 11, 12), content to remain ineffective in that regard and to rely upon another as his spokesman (vv. 13, 14). Anyone who thinks he cannot follow the call of God because of personal problems needs to meditate on this passage.

(Exo 4:11 KJV) And the LORD said unto him, Who hath made man's mouth? or who maketh the dumb, or deaf, or the seeing, or the blind? have not I the LORD?

(Exo 4:12 KJV) Now therefore go, and I will be with thy mouth, and teach thee what thou shalt say.

(Exo 4:13 KJV) And he said, O my Lord, send, I pray thee, by the hand of him whom thou wilt send.

(Exo 4:14 KJV) And the anger of the LORD was kindled against Moses, and he said, Is not Aaron the Levite thy brother? I know that he can speak well. And also, behold, he cometh forth to meet thee: and when he seeth thee, he will be glad in his heart.

Exo 4:14: Moses' unwillingness and lack of faith made God angry; but God's mercy overcame Moses' reluctance, and Aaron was made the spokesman. Note that Yahweh would speak to Aaron only through Moses, but Aaron would speak for God (cf. 7:1, 2).

(Exo 4:15 KJV) And thou shalt speak unto him, and put words in his mouth: and I will be with thy mouth, and with his mouth, and will teach you what ye shall do.

(Exo 4:16 KJV) And he shall be thy spokesman unto the people: and he shall be, even he shall be to thee instead of a mouth, and thou shalt be to him instead of God.

(Exo 4:17 KJV) And thou shalt take this rod in thine hand, wherewith thou shalt do signs.

Moses Goes to Egypt

(Exo 4:18 KJV) And Moses went and returned to Jethro his father in law, and said unto him, Let me go, I pray thee, and return unto my brethren which are in Egypt, and see whether they be yet alive. And Jethro said to Moses, Go in peace.

(Exo 14:19 KJV) And the angel of God, which went before the camp of Israel, removed and went behind them; and the pillar of the cloud went from before their face, and stood behind them:

Exo 14:19: If "Angel" here is literal, then comparison with 13:21 suggests an identification with the divine "Angel of the Lord" (cf. Gen. 16:7).

The Angel and the Promises

(Exo 23:20 KJV) Behold, I send an Angel before thee, to keep thee in the way, and to bring thee into the place which I have prepared.

(Exo 23:21 KJV) Beware of him, and obey his voice, provoke him not; for he will not pardon your transgressions: for my name is in him.

(Exo 23:22 KJV) But if thou shalt indeed obey his voice, and do all that I speak; then I will be an enemy unto thine enemies, and an adversary unto thine adversaries.

(Exo 23:23 KJV) For mine Angel shall go before thee, and bring thee in unto the Amorites, and the Hittites, and the Perizzites, and the Canaanites, the Hivites, and the Jebusites: and I will cut them off.

(Exo 23:24 KJV) Thou shalt not bow down to their gods, nor serve them, nor do after their works: but thou shalt utterly overthrow them, and quite break down their images.

(Exo 32:34 KJV) Therefore now go, lead the people unto the place of which I have spoken unto thee: behold, mine Angel shall go before thee: nevertheless in the day when I visit I will visit their sin upon them.

(Exo 32:35 KJV) And the LORD plagued the people, because they made the calf, which Aaron made.

The Command to Leave Sinai

(Exo 33:1 KJV) And the LORD said unto Moses, Depart, and go up hence, thou and the people which thou hast brought up out of the land of Egypt, unto the land which I sware unto Abraham, to Isaac, and to Jacob, saying, Unto thy seed will I give it:

Exo 33:2 And I will send an angel before thee; and I will drive out the Canaanite, the Amorite, and the Hittite, and the Perizzite, the Hivite, and the Jebusite:

(Num 20:16 KJV) And when we cried unto the LORD, he heard our voice, and sent an angel, and hath brought us forth out of Egypt: and, behold, we are in Kadesh, a city in the uttermost of thy border:

(Num 20:17 KJV) Let us pass, I pray thee, through thy country: we will not pass through the fields, or through the vineyards, neither will we drink of the water of the wells: we will go by the king's high way, we will not turn to the right hand nor to the left, until we have passed thy borders.

(Num 20:18 KJV) And Edom said unto him, Thou shalt not pass by me, lest I come out against thee with the sword.

Num 20:18: The Edomites were perpetual enemies of the Hebrews and refused them safe passage (cf. Deut. 2:1-8). The enmity went back to the dispute between Jacob and Esau, the father of the Edomites (Gen. 25:30; cf. Num. 24:18; 2 Sam. 8:13, 14; 2 Kin. 8:20-22; 14:7; 2 Chr. 28:17; Ps. 137:7; Jer. 49:7-22; Ezek. 25:12-14; Obad. 10ff.; Mal. 1:2-5).

(Num 20:19 KJV) And the children of Israel said unto him, We will go by the high way: and if I and my cattle drink of thy water, then I will pay for it: I will only, without doing any thing else, go through on my feet.

(Num 20:20 KJV) And he said, Thou shalt not go through. And Edom came out against him with much people, and with a strong hand.

(Num 20:21 KJV) Thus Edom refused to give Israel passage through his border: wherefore Israel turned away from him.

Death of Aaron

(Num 20:22 KJV) And the children of Israel, even the whole congregation, journeyed from Kadesh, and came unto mount Hor.

Balaam, the Donkey, and the Angel

(Num 22:22 KJV) And God's anger was kindled because he went: and the angel of the LORD stood in the way for an adversary against him. Now he was riding upon his ass, and his two servants were with him.

Num 22:22: This verse reminds us that God's will was expressed unequivocally in v. 12. Balaam's greed at the prospect of riches (vv. 16, 18) had caused him to go back to the Lord hoping for an additional word. The Lord gave him permission to go only in order to teach him, the Moabites, the Israelites, and us the emptiness of pagan divination. It also provided the Lord opportunity to issue an amazing prophecy of His great plans for Israel. What follows is one of the most amusing stories in Scripture. Having compared Balaam unfavorably to a witless and obstinate donkey, hired by the fool Balak, the Lord lifted him to the heights of divine revelation and spoke through "this numb-skulled, money-grubbing, heathen seer" a message of messianic deliverance and greatness.

(Num 22:23 KJV) And the ass saw the angel of the LORD standing in the way, and his sword drawn in his hand: and the ass turned aside out of the way, and went into the field: and Balaam smote the ass, to turn her into the way.

(Num 22:24 KJV) But the angel of the LORD stood in a path of the vineyards, a wall being on this side, and a wall on that side.

(Num 22:25 KJV) And when the ass saw the angel of the LORD, she thrust herself unto the wall, and crushed Balaam's foot against the wall: and he smote her again.

(Num 22:26 KJV) And the angel of the LORD went further, and stood in a narrow place, where was no way to turn either to the right hand or to the left.

(Num 22:27 KJV) And when the ass saw the angel of the LORD, she fell down under Balaam: and Balaam's anger was kindled, and he smote the ass with a staff.

(Num 22:28 KJV) And the LORD opened the mouth of the ass, and she said unto Balaam, What have I done unto thee, that thou hast smitten me these three times?

Num 22:28: There is no scriptural indication that this event should be interpreted other than literally. If Satan can cause a serpent to speak (Gen. 3:1), certainly God can do the same with a donkey (cf. 2 Pet. 2:16).

(Num 22:29 KJV) And Balaam said unto the ass, Because thou hast mocked me: I would there were a sword in mine hand, for now would I kill thee.

(Num 22:30 KJV) And the ass said unto Balaam, Am not I thine ass, upon which thou hast ridden ever since I was thine unto this day? was I ever wont to do so unto thee? And he said, Nay.

(Num 22:31 KJV) Then the LORD opened the eyes of Balaam, and he saw the angel of the LORD standing in the way, and his sword drawn in his hand: and he bowed down his head, and fell flat on his face.

Num 22:31: The famous "seer" from Mesopotamia could not see until Yahweh opened his eyes; the great prophet "did not know" (v. 34) until Yahweh revealed it. Note that the opening of Balaam's eyes was as much a miracle as the opening of his donkey's mouth (v. 28).

(Num 22:32 KJV) And the angel of the LORD said unto him, Wherefore hast thou smitten thine ass these three times? behold, I went out to withstand thee, because thy way is perverse before me:

(Num 22:33 KJV) And the ass saw me, and turned from me these three times: unless she had turned from me, surely now also I had slain thee, and saved her alive.

(Num 22:34 KJV) And Balaam said unto the angel of the LORD, I have sinned; for I knew not that thou stoodest in the way against me: now therefore, if it displease thee, I will get me back again.

Num 22:34: That Balaam's words do not indicate true repentance is shown by his part in Israel's idolatry in ch. 25 (cf. 31:16).

(Num 22:35 KJV) And the angel of the LORD said unto Balaam, Go with the men: but only the word that I shall speak unto thee, that thou shalt speak. So Balaam went with the princes of Balak.

(Num 22:36 KJV) And when Balak heard that Balaam was come, he went out to meet him unto a city of Moab, which is in the border of Arnon, which is in the utmost coast.

(Num 22:37 KJV) And Balak said unto Balaam, Did I not earnestly send unto thee to call thee? wherefore camest thou not unto me? am I not able indeed to promote thee to honour?

(Num 22:38 KJV) And Balaam said unto Balak, Lo, I am come unto thee: have I now any power at all to say any thing? the word that God putteth in my mouth, that shall I speak.

(Num 22:39 KJV) And Balaam went with Balak, and they came unto Kirjathhuzoth.

(Num 22:40 KJV) And Balak offered oxen and sheep, and sent to Balaam, and to the princes that were with him.

Num 22:40: What Balak "sent" Balaam the diviner was probably the entrails (especially livers) of the animals for him to "read."

Balaam's First Prophecy

(Num 22:41 KJV) And it came to pass on the morrow, that Balak took Balaam, and brought him up into the high places of Baal, that thence he might see the utmost part of the people.

Num 22:41: The "high places of Baal" (bamot-ba`al, Heb.), was an elevation somewhere in the Transjordan plateau, probably near Mount Nebo, which was important to the worship of the Canaanite god Baal. Ancient religions commonly venerated high places, thinking that they were closer to the gods. The phrase "the extent of the people" indicates Balak wanted Balaam to see as much of Israel's camp as possible when he uttered the curse.

Israel's Disobedience

(Judg 2:1 KJV) And an angel of the LORD came up from Gilgal to Bochim, and said, I made you to go up out of Egypt, and have brought you unto the land which I sware unto your fathers; and I said, I will never break my covenant with you.

Judg 2:1: (vv. 1-5) Such a manifestation of the Lord Himself is not new to God's people (cf. Gen. 16:7, note). He appeared here to rebuke the Israelites for having broken their covenant (Ex. 23:20-33; 34:10-17) by entering into league with the inhabitants of the land. As a result, He carried out His judgment against them (cf. Josh. 23:1-16). The Israelites named this place "Bochim" (Heb., "weepers") to commemorate the major shift in their relationship with God and the people of the land. This term appears nowhere else in Scripture, and it connotes the finality of God's judgment for sin and disobedience.

(Judg 2:2 KJV) And ye shall make no league with the inhabitants of this land; ye shall throw down their altars: but ye have not obeyed my voice: why have ye done this?

(Judg 2:3 KJV) Wherefore I also said, I will not drive them out from before you; but they shall be as thorns in your sides, and their gods shall be a snare unto you.

(Judg 2:4 KJV) And it came to pass, when the angel of the LORD spake these words unto all the children of Israel, that the people lifted up their voice, and wept.

(Judg 2:5 KJV) And they called the name of that place Bochim: and they sacrificed there unto the LORD.

(Judg 5:23 KJV) Curse ye Meroz, said the angel of the LORD, curse ye bitterly the inhabitants thereof; because they came not to the help of the LORD, to the help of the LORD against the mighty.

(Judg 5:24 KJV) Blessed above women shall Jael the wife of Heber the Kenite be, blessed shall she be above women in the tent.

(Judg 5:25 KJV) He asked water, and she gave him milk; she brought forth butter in a lordly dish.

(Judg 5:26 KJV) She put her hand to the nail, and her right hand to the workmen's hammer; and with the hammer she smote Sisera, she smote off his head, when she had pierced and stricken through his temples.

(Judg 5:27 KJV) At her feet he bowed, he fell, he lay down: at her feet he bowed, he fell: where he bowed, there he fell down dead.

(Judg 5:28 KJV) The mother of Sisera looked out at a window, and cried through the lattice, Why is his chariot so long in coming? why tarry the wheels of his chariots?

(Judg 5:29 KJV) Her wise ladies answered her, yea, she returned answer to herself,

Judg 5:29: (vv. 29,30) Sisera's mother imagined the reason for her son's delay was the great victory he had won and the abundance of the spoils of war.

(Judg 5:30 KJV) Have they not sped? have they not divided the prey; to every man a damsel or two; to Sisera a prey of divers colours, a prey of divers colours of needlework, of divers colours of needlework on both sides, meet for the necks of them that take the spoil?

(Judg 5:31 KJV) So let all thine enemies perish, O LORD: but let them that love him be as the sun when he goeth forth in his might. And the land had rest forty years.

Judg 5:31: The fate of Sisera is a foreshadowing of what will someday happen to all the Lord's enemies.

Midianites Oppress Israel

(Judg 6:1 KJV) And the children of Israel did evil in the sight of the LORD: and the LORD delivered them into the hand of Midian seven years.

Judg 6:1: Concerning the Midianites, cf. Gen. 37:28; Ex. 2:15; Num. 10:29; 24:21; 25:1-3; 25:17, notes; 31:2.

Gideon

(Judg 6:11 KJV) And there came an angel of the LORD, and sat under an oak which was in Ophrah, that pertained unto Joash the Abiezrite: and his son Gideon threshed wheat by the winepress, to hide it from the Midianites.

Judg 6:11: Gideon's Campaign (see map).

(Judg 6:12 KJV) And the angel of the LORD appeared unto him, and said unto him, The LORD is with thee, thou mighty man of valour.

Judg 6:12: Note that the One who speaks with Gideon is called "the Angel of the Lord" in vv. 11, 12, but "the Lord" in vv. 14, 16 (cf. Gen. 16:7; 18:2; 32:24, notes). Note v. 22.

(Judg 6:13 KJV) And Gideon said unto him, Oh my Lord, if the LORD be with us, why then is all this befallen us? and where be all his miracles which our fathers told us of, saying, Did not the LORD bring us up from Egypt? but now the LORD hath forsaken us, and delivered us into the hands of the Midianites.

(Judg 6:14 KJV) And the LORD looked upon him, and said, Go in this thy might, and thou shalt save Israel from the hand of the Midianites: have not I sent thee?

(Judg 6:15 KJV) And he said unto him, Oh my Lord, wherewith shall I save Israel? behold, my family is poor in Manasseh, and I am the least in my father's house.

(Judg 6:16 KJV) And the LORD said unto him, Surely I will be with thee, and thou shalt smite the Midianites as one man.

Judg 6:16: The promise is that the Midianites will be defeated as if they were only one man.

(Judg 6:17 KJV) And he said unto him, If now I have found grace in thy sight, then show me a sign that thou talkest with me.

(Judg 6:18 KJV) Depart not hence, I pray thee, until I come unto thee, and bring forth my present, and set it before thee. And he said, I will tarry until thou come again.

(Judg 6:19 KJV) And Gideon went in, and made ready a kid, and unleavened cakes of an ephah of flour: the flesh he put in a basket, and he put the broth in a pot, and brought it out unto him under the oak, and presented it.

(Judg 6:20 KJV) And the angel of God said unto him, Take the flesh and the unleavened cakes, and lay them upon this rock, and pour out the broth. And he did so.

(Judg 6:21 KJV) Then the angel of the LORD put forth the end of the staff that was in his hand, and touched the flesh and the unleavened cakes; and there rose up fire out of the rock, and consumed the flesh and the unleavened cakes. Then the angel of the LORD departed out of his sight.

(Judg 6:22 KJV) And when Gideon perceived that he was an angel of the LORD, Gideon said, Alas, O Lord GOD! for because I have seen an angel of the LORD face to face.

(Judg 6:23 KJV) And the LORD said unto him, Peace be unto thee; fear not: thou shalt not die.

(Judg 6:24 KJV) Then Gideon built an altar there unto the LORD, and called it Jehovahshalom: unto this day it is yet in Ophrah of the Abiezrites.

(Judg 6:25 KJV) And it came to pass the same night, that the LORD said unto him, Take thy father's young bullock, even the second bullock of seven years old, and throw down the altar of Baal that thy father hath, and cut down the grove that is by it:

(Judg 6:26 KJV) And build an altar unto the LORD thy God upon the top of this rock, in the ordered place, and take the second bullock, and offer a burnt sacrifice with the wood of the grove which thou shalt cut down.

(Judg 6:27 KJV) Then Gideon took ten men of his servants, and did as the LORD had said unto him: and so it was, because he feared his father's household, and the men of the city, that he could not do it by day, that he did it by night.

Gideon Destroys the Altar of Baal

(Judg 6:28 KJV) And when the men of the city arose early in the morning, behold, the altar of Baal was cast down, and the grove was cut down that was by it, and the second bullock was offered upon the altar that was built.

(Judg 13:3 KJV) And the angel of the LORD appeared unto the woman, and said unto her, Behold now, thou art barren, and bearest not: but thou shalt conceive, and bear a son.

Judg 13:3: This was the first of two appearances of the Angel of the Lord to the childless wife of Manoah to announce the forthcoming birth of Samson (cf. vv. 8-23). The heavenly visitor emphatically asserted that the child was to be a Nazirite from his birth (vv. 4, 5). This meant that his entire life was to be lived in service to the Lord. The outward signs of his dedication were to be the threefold signs of the Nazirite: (1) abstaining from wine, (2) long hair, and (3) avoiding defilement (cf. Num. 6:2, note).

(Judg 13:4 KJV) Now therefore beware, I pray thee, and drink not wine nor strong drink, and eat not any unclean thing:

(Judg 13:5 KJV) For, lo, thou shalt conceive, and bear a son; and no razor shall come on his head: for the child shall be a Nazarite unto God from the womb: and he shall begin to deliver Israel out of the hand of the Philistines.

(Judg 13:6 KJV) Then the woman came and told her husband, saying, A man of God came unto me, and his countenance was like the countenance of an angel of God, very terrible: but I asked him not whence he was, neither told he me his name:

(Judg 13:7 KJV) But he said unto me, Behold, thou shalt conceive, and bear a son; and now drink no wine nor strong drink, neither eat any unclean thing: for the child shall be a Nazarite to God from the womb to the day of his death.

(Judg 13:8 KJV) Then Manoah entreated the LORD, and said, O my Lord, let the man of God which thou didst send come again unto us, and teach us what we shall do unto the child that shall be born.

(Judg 13:9 KJV) And God hearkened to the voice of Manoah; and the angel of God came again unto the woman as she sat in the field: but Manoah her husband was not with her.

(Judg 13:10 KJV) And the woman made haste, and ran, and showed her husband, and said unto him, Behold, the man hath appeared unto me, that came unto me the other day.

(Judg 13:11 KJV) And Manoah arose, and went after his wife, and came to the man, and said unto him, Art thou the man that spakest unto the woman? And he said, I am.

(Judg 13:12 KJV) And Manoah said, Now let thy words come to pass. How shall we order the child, and how shall we do unto him?

(Judg 13:13 KJV) And the angel of the LORD said unto Manoah, Of all that I said unto the woman let her beware.

(Judg 13:14 KJV) She may not eat of any thing that cometh of the vine, neither let her drink wine or strong drink, nor eat any unclean thing: all that I commanded her let her observe.

(Judg 13:15 KJV) And Manoah said unto the angel of the LORD, I pray thee, let us detain thee, until we shall have made ready a kid for thee.

(Judg 13:16 KJV) And the angel of the LORD said unto Manoah, Though thou detain me, I will not eat of thy bread: and if thou wilt offer a burnt offering, thou must offer it unto the LORD. For Manoah knew not that he was an angel of the LORD.

(Judg 13:17 KJV) And Manoah said unto the angel of the LORD, What is thy name, that when thy sayings come to pass we may do thee honour?

(Judg 13:18 KJV) And the angel of the LORD said unto him, Why askest thou thus after my name, seeing it is secret?

Judg 13:18: As on several previous occasions, the messenger of God (v. 3) was the preincarnate Second Person of the Trinity (cf. Gen. 16:13; 18:1-19:1; 32:24-32; 48:15, 16; Josh. 5:13-15; Judg. 2:1-5; 6:11-24; Mal. 3:1). He is at times identified with Yahweh, yet as Yahweh's messenger He is also distinct. The term "wonderful" (pil^i, Heb.) refers to something so awesome it is beyond human capability or comprehension (cf. Ps. 139:6; Isa. 9:6).

(Judg 13:19 KJV) So Manoah took a kid with a meat offering, and offered it upon a rock unto the LORD: and the angel did wonderously; and Manoah and his wife looked on.

(Judg 13:20 KJV) For it came to pass, when the flame went up toward heaven from off the altar, that the angel of the LORD ascended in the flame of the altar. And Manoah and his wife looked on it, and fell on their faces to the ground.

(Judg 13:21 KJV) But the angel of the LORD did no more appear to Manoah and to his wife. Then Manoah knew that he was an angel of the LORD.

(Judg 13:22 KJV) And Manoah said unto his wife, We shall surely die, because we have seen God.

(Judg 13:23 KJV) But his wife said unto him, If the LORD were pleased to kill us, he would not have received a burnt offering and a meat offering at our hands, neither would he have showed us all these things, nor would as at this time have told us such things as these.

(Judg 13:24 KJV) And the woman bare a son, and called his name Samson: and the child grew, and the LORD blessed him.

(Judg 13:25 KJV) And the spirit of the LORD began to move him at times in the camp of Dan between Zorah and Eshtaol.

Samson's Philistine Wife

(Judg 14:1 KJV) And Samson went down to Timnath, and saw a woman in Timnath of the daughters of the Philistines.

Judg 14:1: Samson willfully disregarded loyalty to Yahweh and sought a pagan wife (cf. Ex. 34:12-16; Deut. 7:3, 4; 2 Cor. 6:14-18).

(1 Sam 29:9 KJV) And Achish answered and said to David, I know that thou art good in my sight, as an angel of God: notwithstanding the princes of the Philistines have said, He shall not go up with us to the battle.

(1 Sam 29:10 KJV) Wherefore now rise up early in the morning with thy master's servants that are come with thee: and as soon as ye be up early in the morning, and have light, depart.

(1 Sam 29:11 KJV) So David and his men rose up early to depart in the morning, to return into the land of the Philistines. And the Philistines went up to Jezreel.

(2 Sam 14:17 KJV) Then thine handmaid said, The word of my lord the king shall now be comfortable: for as an angel of God, so is my lord the king to discern good and bad: therefore the LORD thy God will be with thee.

(2 Sam 14:18 KJV) Then the king answered and said unto the woman, Hide not from me, I pray thee, the thing that I shall ask thee. And the woman said, Let my lord the king now speak.

(2 Sam 14:19 KJV) And the king said, Is not the hand of Joab with thee in all this? And the woman answered and said, As thy soul liveth, my lord the king, none can turn to the right hand or to the left from ought that my lord the king hath spoken: for thy servant Joab, he bade me, and he put all these words in the mouth of thine handmaid:

(2 Sam 14:20 KJV) To fetch about this form of speech hath thy servant Joab done this thing: and my lord is wise, according to the wisdom of an angel of God, to know all things that are in the earth.

(2 Sam 14:21 KJV) And the king said unto Joab, Behold now, I have done this thing: go therefore, bring the young man Absalom again.

(2 Sam 14:22 KJV) And Joab fell to the ground on his face, and bowed himself, and thanked the king: and Joab said, To day thy servant knoweth that I have found grace in thy sight, my lord, O king, in that the king hath fulfilled the request of his servant.

(2 Sam 14:23 KJV) So Joab arose and went to Geshur, and brought Absalom to Jerusalem.

(2 Sam 14:24 KJV) And the king said, Let him turn to his own house, and let him not see my face. So Absalom returned to his own house, and saw not the king's face.

David Forgives Absalom

(2 Sam 14:25 KJV) But in all Israel there was none to be so much praised as Absalom for his beauty: from the sole of his foot even to the crown of his head there was no blemish in him.

(2 Sam 19:27 KJV) And he hath slandered thy servant unto my lord the king; but my lord the king is as an angel of God: do therefore what is good in thine eyes.

(2 Sam 19:28 KJV) For all of my father's house were but dead men before my lord the king: yet didst thou set thy servant among them that did eat at thine own table. What right therefore have I yet to cry any more unto the king?

(2 Sam 19:29 KJV) And the king said unto him, Why speakest thou any more of thy matters? I have said, Thou and Ziba divide the land.

(2 Sam 19:30 KJV) And Mephibosheth said unto the king, Yea, let him take all, forasmuch as my lord the king is come again in peace unto his own house.

(2 Sam 24:16 KJV) And when the angel stretched out his hand upon Jerusalem to destroy it, the LORD repented him of the evil, and said to the angel that destroyed the people, It is enough: stay now thine hand. And the angel of the LORD was by the threshingplace of Araunah the Jebusite.

(2 Sam 24:17 KJV) And David spake unto the LORD when he saw the angel that smote the people, and said, Lo, I have sinned, and I have done wickedly: but these sheep, what have they done? let thine hand, I pray thee, be against me, and against my father's house.

2 Sam 24:17: A final look at the aged king provides again the portrait of a great man. An intercessory prayer rose up from his soul as he observed the intense suffering of the people. He asked for God's judgment to rest upon him, but he pleaded for the deliverance of the innocent sheep of his kingdom. Though David sinned, sometimes profoundly, his greatness inevitably appears, as it does here in two respects. First, though a reigning monarch, he never hesitated to confess his sin openly when he was convinced of wrong. Herein he differed radically from his predecessor, Saul. Second, David always loved the people, the sheep over whom God had placed him. This prayer of confession and intercession exhibits both qualities, those attributes which made him the most loved of all the kings of Israel.

(1 Ki 13:18 KJV) He said unto him, I am a prophet also as thou art; and an angel spake unto me by the word of the LORD, saying, Bring him back with thee into thine house, that he may eat bread and drink water. But he lied unto him.

(1 Ki 13:19 KJV) So he went back with him, and did eat bread in his house, and drank water.

(1 Ki 13:20 KJV) And it came to pass, as they sat at the table, that the word of the LORD came unto the prophet that brought him back:

(1 Ki 13:21 KJV) And he cried unto the man of God that came from Judah, saying, Thus saith the LORD, Forasmuch as thou hast disobeyed the mouth of the LORD, and hast not kept the commandment which the LORD thy God commanded thee,

(1 Ki 13:22 KJV) But camest back, and hast eaten bread and drunk water in the place, of the which the LORD did say to thee, Eat no bread, and drink no water; thy carcase shall not come unto the sepulchre of thy fathers.

(1 Ki 13:23 KJV) And it came to pass, after he had eaten bread, and after he had drunk, that he saddled for him the ass, to wit, for the prophet whom he had brought back.

(1 Ki 13:24 KJV) And when he was gone, a lion met him by the way, and slew him: and his carcase was cast in the way, and the ass stood by it, the lion also stood by the carcase.

(1 Ki 19:5 KJV) And as he lay and slept under a juniper tree, behold, then an angel touched him, and said unto him, Arise and eat.

(1 Ki 19:6 KJV) And he looked, and, behold, there was a cake baken on the coals, and a cruse of water at his head. And he did eat and drink, and laid him down again.

(1 Ki 19:7 KJV) And the angel of the LORD came again the second time, and touched him, and said, Arise and eat; because the journey is too great for thee.

(1 Ki 19:8 KJV) And he arose, and did eat and drink, and went in the strength of that meat forty days and forty nights unto Horeb the mount of God.

(1 Ki 19:9 KJV) And he came thither unto a cave, and lodged there; and, behold, the word of the LORD came to him, and he said unto him, What doest thou here, Elijah?

(1 Ki 19:10 KJV) And he said, I have been very jealous for the LORD God of hosts: for the children of Israel have forsaken thy covenant, thrown down thine altars, and slain thy prophets with the sword; and I, even I only, am left; and they seek my life, to take it away.

God's Revelation to Elijah

(1 Ki 19:11 KJV) And he said, Go forth, and stand upon the mount before the LORD. And, behold, the LORD passed by, and a great and strong wind rent the mountains, and brake in pieces the rocks before the LORD; but the LORD was not in the wind: and after the wind an earthquake; but the LORD was not in the earthquake:

(2 Ki 1:3 KJV) But the angel of the LORD said to Elijah the Tishbite, Arise, go up to meet the messengers of the king of Samaria, and say unto them, Is it not because there is not a God in Israel, that ye go to inquire of Baalzebub the god of Ekron?

(2 Ki 1:4 KJV) Now therefore thus saith the LORD, Thou shalt not come down from that bed on which thou art gone up, but shalt surely die. And Elijah departed.

(2 Ki 1:5 KJV) And when the messengers turned back unto him, he said unto them, Why are ye now turned back?

(2 Ki 1:6 KJV) And they said unto him, There came a man up to meet us, and said unto us, Go, turn again unto the king that sent you, and say unto him, Thus saith the LORD, Is it not because there is not a God in Israel, that thou sendest to inquire of Baalzebub the god of Ekron? therefore thou shalt not come down from that bed on which thou art gone up, but shalt surely die.

(2 Ki 1:7 KJV) And he said unto them, What manner of man was he which came up to meet you, and told you these words?

(2 Ki 1:8 KJV) And they answered him, He was an hairy man, and girt with a girdle of leather about his loins. And he said, It is Elijah the Tishbite.

(2 Ki 1:15 KJV) And the angel of the LORD said unto Elijah, Go down with him: be not afraid of him. And he arose, and went down with him unto the king.

(2 Ki 1:16 KJV) And he said unto him, Thus saith the LORD, Forasmuch as thou hast sent messengers to inquire of Baalzebub the god of Ekron, is it not because there is no God in Israel to inquire of his word? therefore thou shalt not come down off that bed on which thou art gone up, but shalt surely die.

(2 Ki 1:17 KJV) So he died according to the word of the LORD which Elijah had spoken. And Jehoram reigned in his stead in the second year of Jehoram the son of Jehoshaphat king of Judah; because he had no son.

2 Ki 1:17: Ahaziah, king of Israel, was king only two years, and, because he had no son (1 Kin. 21:21), was succeeded by Jehoram, Ahab's second son, also known as Joram (8:16, 25, 28, 29; 9:14-29; 2 Chr. 22:5-7). This occurred in the second year of Jehoram's coregency with his father Jehoshaphat in Judah (cf. 3:1; see chart, "The Divided Kingdom," 1 Kings 12:20).

(2 Ki 1:18 KJV) Now the rest of the acts of Ahaziah which he did, are they not written in the book of the chronicles of the kings of Israel?

Sennacherib's Defeat and Death

(2 Ki 19:35 KJV) And it came to pass that night, that the angel of the LORD went out, and smote in the camp of the Assyrians an hundred fourscore and five thousand: and when they arose early in the morning, behold, they were all dead corpses.

2 Ki 19:35: Sennacherib's inscription boasts of all his mighty victories, but is silent concerning his defeat by the "angel of the Lord." Defeats and failures were invariably ignored when chronicles were being compiled by the heathen Near Eastern nations. The inscription does admit, however, that rather than taking tribute with him, as usual, Hezekiah sent it "later to Nineveh."

(2 Ki 19:36 KJV) So Sennacherib king of Assyria departed, and went and returned, and dwelt at Nineveh.

(2 Ki 19:37 KJV) And it came to pass, as he was worshipping in the house of Nisroch his god, that Adrammelech and Sharezer his sons smote him with the sword: and they escaped into the land of Armenia. And Esarhaddon his son reigned in his stead.

(1 Chr 21:12 KJV) Either three years' famine; or three months to be destroyed before thy foes, while that the sword of thine enemies overtaketh thee; or else three days the sword of the LORD, even the pestilence, in the land, and the angel of the LORD destroying throughout all the coasts of Israel. Now therefore advise thyself what word I shall bring again to him that sent me.

1 Chr 21:12: The reading "seven years" in 2 Sam. 24:13 is probably a copyist error. The LXX translation of Samuel has "three years." In view of the other options available, three months of defeat and three days of pestilence, it appears that the chronicler and those texts which agree with him are correct.

(1 Chr 21:13 KJV) And David said unto Gad, I am in a great strait: let me fall now into the hand of the LORD; for very great are his mercies: but let me not fall into the hand of man.

(1 Chr 21:14 KJV) So the LORD sent pestilence upon Israel: and there fell of Israel seventy thousand men.

(1 Chr 21:15 KJV) And God sent an angel unto Jerusalem to destroy it: and as he was destroying, the LORD beheld, and he repented him of the evil, and said to the angel that destroyed, It is enough, stay now thine hand. And the angel of the LORD stood by the threshingfloor of Ornan the Jebusite.

(1 Chr 21:16 KJV) And David lifted up his eyes, and saw the angel of the LORD stand between the earth and the heaven, having a drawn sword in his hand stretched out over Jerusalem. Then David and the elders of Israel, who were clothed in sackcloth, fell upon their faces.

(1 Chr 21:18 KJV) Then the angel of the LORD commanded Gad to say to David, that David should go up, and set up an altar unto the LORD in the threshingfloor of Ornan the Jebusite.

(1 Chr 21:19 KJV) And David went up at the saying of Gad, which he spake in the name of the LORD.

(1 Chr 21:20 KJV) And Ornan turned back, and saw the angel; and his four sons with him hid themselves. Now Ornan was threshing wheat.

(1 Chr 21:21 KJV) And as David came to Ornan, Ornan looked and saw David, and went out of the threshingfloor, and bowed himself to David with his face to the ground.

(1 Chr 21:22 KJV) Then David said to Ornan, Grant me the place of this threshingfloor, that I may build an altar therein unto the LORD: thou shalt grant it me for the full price: that the plague may be stayed from the people.

(1 Chr 21:23 KJV) And Ornan said unto David, Take it to thee, and let my lord the king do that which is good in his eyes: lo, I give thee the oxen also for burnt offerings, and the threshing instruments for wood, and the wheat for the meat offering; I give it all.

(1 Chr 21:24 KJV) And king David said to Ornan, Nay; but I will verily buy it for the full price: for I will not take that which is thine for the LORD, nor offer burnt offerings without cost.

(1 Chr 21:25 KJV) So David gave to Ornan for the place six hundred shekels of gold by weight.

1 Chr 21:25: "The place" mentioned here involves a larger area than the "threshing floor" purchased in 2 Sam. 24:24. The threshing floor was the site where David built an altar and offered burnt offerings and peace offerings (cf. 2 Sam. 24:24, 25), after he had purchased the floor for 50 silver shekels. The site mentioned by the chronicler (vv. 23-25) was larger, since it became the locale for the temple (cf. 1 Kin. 6:1, 2; 2 Chr. 3:1-4); thus, its cost was 600 shekels of gold.

(1 Chr 21:26 KJV) And David built there an altar unto the LORD, and offered burnt offerings and peace offerings, and called upon the LORD; and he answered him from heaven by fire upon the altar of burnt offering.

(1 Chr 21:27 KJV) And the LORD commanded the angel; and he put up his sword again into the sheath thereof.

(1 Chr 21:28 KJV) At that time when David saw that the LORD had answered him in the threshingfloor of Ornan the Jebusite, then he sacrificed there.

(1 Chr 21:29 KJV) For the tabernacle of the LORD, which Moses made in the wilderness, and the altar of the burnt offering, were at that season in the high place at Gibeon.

(1 Chr 21:30 KJV) But David could not go before it to inquire of God: for he was afraid because of the sword of the angel of the LORD.

David Prepares to Build the Temple

(1 Chr 22:1 KJV) Then David said, This is the house of the LORD God, and this is the altar of the burnt offering for Israel.

(2 Chr 32:21 KJV) And the LORD sent an angel, which cut off all the mighty men of valour, and the leaders and captains in the camp of the king of Assyria. So he returned with shame of face to his own land. And when he was come into the house of his god, they that came forth of his own bowels slew him there with the sword.

(2 Chr 32:22 KJV) Thus the LORD saved Hezekiah and the inhabitants of Jerusalem from the hand of Sennacherib the king of Assyria, and from the hand of all other, and guided them on every side.

(2 Chr 32:23 KJV) And many brought gifts unto the LORD to Jerusalem, and presents to Hezekiah king of Judah: so that he was magnified in the sight of all nations from thenceforth.

Hezekiah Humbles Himself

(2 Chr 32:24 KJV) In those days Hezekiah was sick to the death, and prayed unto the LORD: and he spake unto him, and he gave him a sign.

(Psa 34:7 KJV) The angel of the LORD encampeth round about them that fear him, and delivereth them.

Psa 34:7: "Angel of the Lord" (LXX, Tg., Vg. a vessel) occurs only three times in the Psalter (cf. 35:5, 6). Quite often in the O.T. the "Angel of the Lord" denotes a Christophany, i.e., a preincarnate appearance of Christ (cf. Gen. 16:7, 13).

(Psa 35:5 KJV) Let them be as chaff before the wind: and let the angel of the LORD chase them.

(Psa 35:6 KJV) Let their way be dark and slippery: and let the angel of the LORD persecute them.

(Eccl 5:6 KJV) Suffer not thy mouth to cause thy flesh to sin; neither say thou before the angel, that it was an error: wherefore should God be angry at thy voice, and destroy the work of thine hands?

(Eccl 5:7 KJV) For in the multitude of dreams and many words there are also divers vanities: but fear thou God.

The Vanity of Gain and Honor

(Eccl 5:8 KJV) If thou seest the oppression of the poor, and violent perverting of judgment and justice in a province, marvel not at the matter: for he that is higher than the highest regardeth; and there be higher than they.

Eccl 5:8: (vv. 8,9) Cf. 1 Sam. 8:10-18. It is typical of governments in this fallen world that officials are more interested in serving themselves than the people of the land.

Sennacherib's Defeat and Death

(Isa 37:36 KJV) Then the angel of the LORD went forth, and smote in the camp of the Assyrians a hundred and fourscore and five thousand: and when they arose early in the morning, behold, they were all dead corpses.

Isa 37:36: The ancient historian Herodotus records that the camp was infested with mice. Evidently, God struck down the army with a powerful, deadly plague carried by the mice.

(Isa 37:37 KJV) So Sennacherib king of Assyria departed, and went and returned, and dwelt at Nineveh.

(Isa 37:38 KJV) And it came to pass, as he was worshipping in the house of Nisroch his god, that Adrammelech and Sharezer his sons smote him with the sword; and they escaped into the land of Armenia: and Esarhaddon his son reigned in his stead.

Isa 37:38: Sennacherib was assassinated in 681 B.C.

(Isa 63:9 KJV) In all their affliction he was afflicted, and the angel of his presence saved them: in his love and in his pity he redeemed them; and he bare them, and carried them all the days of old.

Isa 63:9: "The Angel of His Presence" occurs here in parallel to pronouns referring to God Himself. This is the Angel of the Lord who acted on Israel's behalf at the Exodus and other times and is considered to have been the preincarnate Christ (cf. Gen. 18:2, note; Ex. 14:19; 23:20-23; Josh. 5:13-15, note; Judg. 13:18, note). Verses 8-10 refer to God as Father (v. 8), "Angel" (v. 9), and "Holy Spirit" (v. 10), a hint of the triune nature of God more fully presented in the N.T. (cf. Luke 3:22).

(Isa 63:10 KJV) But they rebelled, and vexed his holy Spirit: therefore he was turned to be their enemy, and he fought against them.

(Isa 63:11 KJV) Then he remembered the days of old, Moses, and his people, saying, Where is he that brought them up out of the sea with the shepherd of his flock? where is he that put his holy Spirit within him?

(Isa 63:12 KJV) That led them by the right hand of Moses with his glorious arm, dividing the water before them, to make himself an everlasting name?

(Isa 63:13 KJV) That led them through the deep, as an horse in the wilderness, that they should not stumble?

(Isa 63:14 KJV) As a beast goeth down into the valley, the Spirit of the LORD caused him to rest: so didst thou lead thy people, to make thyself a glorious name.

(Dan 3:28 KJV) Then Nebuchadnezzar spake, and said, Blessed be the God of Shadrach, Meshach, and Abednego, who hath sent his angel, and delivered his servants that trusted in him, and have changed the king's word, and yielded their bodies, that they might not serve nor worship any god, except their own God.

(Dan 3:29 KJV) Therefore I make a decree, That every people, nation, and language, which speak any thing amiss against the God of Shadrach, Meshach, and Abednego, shall be cut in pieces, and their houses shall be made a dunghill: because there is no other God that can deliver after this sort.

(Dan 3:30 KJV) Then the king promoted Shadrach, Meshach, and Abednego, in the province of Babylon.

Nebuchadnezzar's Second Dream

(Dan 4:1 KJV) Nebuchadnezzar the king, unto all people, nations, and languages, that dwell in all the earth; Peace be multiplied unto you.

Dan 4:1: The fourth chapter of Daniel consists of a proclamation of Nebuchadnezzar in which he recounts the sequence of events which transpired in his God-induced humiliation. The objection is made that the proud, self-centered king who erected an image of himself at Dura would never condescend to tell a story of his own humiliation. The power of God, however, can change even a king's proud heart. The story actually assists the king by explaining the reason for his temporary insanity. It also shows the restoration of the sovereign to his kingdom to be the result of the hand of God.

(Dan 6:22 KJV) My God hath sent his angel, and hath shut the lions' mouths, that they have not hurt me: forasmuch as before him innocency was found in me; and also before thee, O king, have I done no hurt.

Dan 6:22: One should not imagine that Daniel knew from the outset of the experience that rescue would be forthcoming. He was advanced in years, and there was no reason to suppose that God would intervene to spare his life again. Courage and steadfastness in faith motivated him to continue his walk with God. Nonetheless, when the king hastened to the den at daybreak and shouted his inquiry, Daniel was able to respond that he and the placid lions had had company during the night. God's angel had temporarily tamed the lions.

(Dan 6:23 KJV) Then was the king exceeding glad for him, and commanded that they should take Daniel up out of the den. So Daniel was taken up out of the den, and no manner of hurt was found upon him, because he believed in his God.

Darius Honors God

(Dan 6:24 KJV) And the king commanded, and they brought those men which had accused Daniel, and they cast them into the den of lions, them, their children, and their wives; and the lions had the mastery of them, and brake all their bones in pieces or ever they came at the bottom of the den.

(Hosea 12:4 KJV) Yea, he had power over the angel, and prevailed: he wept, and made supplication unto him: he found him in Bethel, and there he spake with us;

(Hosea 12:5 KJV) Even the LORD God of hosts; the LORD is his memorial.

(Hosea 12:6 KJV) Therefore turn thou to thy God: keep mercy and judgment, and wait on thy God continually.

Hosea 12:6: In the true prophetic tradition Hosea calls his people to return (repent). God does not judge only to destroy, but also to call His people to repentance, which ultimately leads to deliverance and restoration.

(Hosea 12:7 KJV) He is a merchant, the balances of deceit are in his hand: he loveth to oppress.

(Hosea 12:8 KJV) And Ephraim said, Yet I am become rich, I have found me out substance: in all my labours they shall find none iniquity in me that were sin.

(Hosea 12:9 KJV) And I that am the LORD thy God from the land of Egypt will yet make thee to dwell in tabernacles, as in the days of the solemn feast.

(Hosea 12:10 KJV) I have also spoken by the prophets, and I have multiplied visions, and used similitudes, by the ministry of the prophets.

(Hosea 12:11 KJV) Is there iniquity in Gilead? surely they are vanity: they sacrifice bullocks in Gilgal; yea, their altars are as heaps in the furrows of the fields.

(Hosea 12:12 KJV) And Jacob fled into the country of Syria, and Israel served for a wife, and for a wife he kept sheep.

(Hosea 12:13 KJV) And by a prophet the LORD brought Israel out of Egypt, and by a prophet was he preserved.

(Hosea 12:14 KJV) Ephraim provoked him to anger most bitterly: therefore shall he leave his blood upon him, and his reproach shall his Lord return unto him.

Relentless Judgment on Israel

(Hosea 13:1 KJV) When Ephraim spake trembling, he exalted himself in Israel; but when he offended in Baal, he died.

(Zec 1:9 KJV) Then said I, O my lord, what are these? And the angel that talked with me said unto me, I will show thee what these be.

(Zec 1:10 KJV) And the man that stood among the myrtle trees answered and said, These are they whom the LORD hath sent to walk to and fro through the earth.

(Zec 1:11 KJV) And they answered the angel of the LORD that stood among the myrtle trees, and said, We have walked to and fro through the earth, and, behold, all the earth sitteth still, and is at rest.

The LORD Will Comfort Zion

(Zec 1:12 KJV) Then the angel of the LORD answered and said, O LORD of hosts, how long wilt thou not have mercy on Jerusalem and on the cities of Judah, against which thou hast had indignation these threescore and ten years?

(Zec 1:13 KJV) And the LORD answered the angel that talked with me with good words and comfortable words.

(Zec 1:14 KJV) So the angel that communed with me said unto me, Cry thou, saying, Thus saith the LORD of hosts; I am jealous for Jerusalem and for Zion with a great jealousy.

(Zec 1:15 KJV) And I am very sore displeased with the heathen that are at ease: for I was but a little displeased, and they helped forward the affliction.

(Zec 1:16 KJV) Therefore thus saith the LORD; I am returned to Jerusalem with mercies: my house shall be built in it, saith the LORD of hosts, and a line shall be stretched forth upon Jerusalem.

(Zec 1:17 KJV) Cry yet, saying, Thus saith the LORD of hosts; My cities through prosperity shall yet be spread abroad; and the LORD shall yet comfort Zion, and shall yet choose Jerusalem.

Vision of the Horns

(Zec 1:18 KJV) Then lifted I up mine eyes, and saw, and behold four horns.

Zec 1:18: (vv. 18-21) This vision of the "four horns" and "four craftsmen" indicates that the Gentile power ("horns") that had brought destruction to Israel and Judah would one day be cut off. As the "horn" often represents a Gentile king (cf. Dan. 7:24; Rev. 17:12), the "four horns" allude either to the four empires spoken of by Daniel -- Babylon, Medo-Persia, Greece, and Rome (cf. Dan 2:31-45; 7:3-28) or to the earlier powers of Assyria, Egypt, Babylon, and Medo-Persia. The task of the "four craftsmen" is to saw off, i.e., overthrow, the "four horns" and disperse them.

(Zec 1:19 KJV) And I said unto the angel that talked with me, What be these? And he answered me, These are the horns which have scattered Judah, Israel, and Jerusalem.

(Zec 1:20 KJV) And the LORD showed me four carpenters.

(Zec 1:21 KJV) Then said I, What come these to do? And he spake, saying, These are the horns which have scattered Judah, so that no man did lift up his head: but these are come to fray them, to cast out the horns of the Gentiles, which lifted up their horn over the land of Judah to scatter it.

(Zec 2:3 KJV) And, behold, the angel that talked with me went forth, and another angel went out to meet him,

(Zec 2:4 KJV) And said unto him, Run, speak to this young man, saying, Jerusalem shall be inhabited as towns without walls for the multitude of men and cattle therein:

(Zec 2:5 KJV) For I, saith the LORD, will be unto her a wall of fire round about, and will be the glory in the midst of her.

Future Joy of Zion and Many Nations

(Zec 2:6 KJV) Ho, ho, come forth, and flee from the land of the north, saith the LORD: for I have spread you abroad as the four winds of the heaven, saith the LORD.

(Zec 3:2 KJV) And the LORD said unto Satan, The LORD rebuke thee, O Satan; even the LORD that hath chosen Jerusalem rebuke thee: is not this a brand plucked out of the fire?

(Zec 3:3 KJV) Now Joshua was clothed with filthy garments, and stood before the angel.

Zec 3:3: Joshua's filthy garments represent the pollution of sin. The Hebrew word for "filthy" is very graphic and could refer to "excrement," providing an insight into the viewpoint of God concerning human iniquity (cf. Deut. 23:9-14; Mal. 2:3, although there a different word is used). The noun form of the word is found in Isa. 4:4 and 36:12 (cf. also Isa. 64:6). In this vision the sin referred to is especially the ignominious apostasy and infidelity of Israel.

(Zec 3:4 KJV) And he answered and spake unto those that stood before him, saying, Take away the filthy garments from him. And unto him he said, Behold, I have caused thine iniquity to pass from thee, and I will clothe thee with change of raiment.

Zec 3:4: (vv. 4,5) Joshua is helpless to cleanse himself, but the Lord removes the sin (Eph. 1:7) and then provides righteousness (Rom. 3:21, 22; cf. Rev. 19:8). These actions symbolize God's restoration of the priesthood and the nation.

(Zec 3:5 KJV) And I said, Let them set a fair mitre upon his head. So they set a fair mitre upon his head, and clothed him with garments. And the angel of the LORD stood by.

The Coming Branch

(Zec 3:6 KJV) And the angel of the LORD protested unto Joshua, saying,

Vision of the Lampstand and Olive Trees

(Zec 4:1 KJV) And the angel that talked with me came again, and waked me, as a man that is wakened out of his sleep,

(Zec 4:2 KJV) And said unto me, What seest thou? And I said, I have looked, and behold a candlestick all of gold, with a bowl upon the top of it, and his seven lamps thereon, and seven pipes to the seven lamps, which are upon the top thereof:

Zec 4:2: (vv. 2,3) The basis of the fifth vision was the lampstand in the Mosaic tabernacle (Ex. 25:31-40; 37:17-24), but this one has some extra features which collect a continual supply of oil from the two trees to keep the lamps burning. As the fourth vision was intended to be an encouragement to Joshua, so this vision is a reassurance to Zerubbabel, the governor, that his efforts have not been in vain. The golden lampstand symbolizes God's purpose for the Jewish nation to be a light to the Gentiles, directing their way to God. This function is only fully accomplished by the work of the Holy Spirit, symbolized here by the oil that is abundantly supplied (v. 6). The use of lampstands to symbolize the churches in the Book of Revelation (1:12, 20) does not imply that Zechariah's vision speaks of the church. It does indicate that God's people in any age are to be light in a dark world. The spiritual principles in v. 6, then, apply equally to Christian ministries today. Israel's promised destiny is bound up in her acceptance of the Messiah of whom the Holy Spirit gives witness (cf. Rom. 11:11, 12, 24-27).

(Zec 4:3 KJV) And two olive trees by it, one upon the right side of the bowl, and the other upon the left side thereof.

(Zec 4:4 KJV) So I answered and spake to the angel that talked with me, saying, What are these, my lord?

(Zec 4:5 KJV) Then the angel that talked with me answered and said unto me, Knowest thou not what these be? And I said, No, my lord.

(Zec 4:6 KJV) Then he answered and spake unto me, saying, This is the word of the LORD unto Zerubbabel, saying, Not by might, nor by power, but by my spirit, saith the LORD of hosts.

Zec 4:6: This is the key to the interpretation of the vision. Man's weakness is no hindrance to God, nor is man's strength an aid to God. He works out His purposes by His Holy Spirit (cf. Hos. 1:7; 2 Cor. 4:7; 12:9, 10). No verse is more germane to the life of today's affluent church than this one. Nations and churches truly prosper, not as a result of their erudition or financial resources, but only because God's power is operative.

(Zec 4:7 KJV) Who art thou, O great mountain? before Zerubbabel thou shalt become a plain: and he shall bring forth the headstone thereof with shoutings, crying, Grace, grace unto it.

Zec 4:7: (vv. 7-10) The mountain probably represents the obstacles facing Zerubbabel as he attempts to rebuild the temple. Ezra 4 describes these obstacles, and the beginning of the fulfillment of this prophecy is found in Ezra 5:1, 2. The promise is initially fulfilled in Ezra 6:14-16. However, the phrase "sent Me" (v. 9) may refer to the Messiah, who would come in keeping with Hag. 2:1-9.

(Zec 4:8 KJV) Moreover the word of the LORD came unto me, saying,

(Zec 4:9 KJV) The hands of Zerubbabel have laid the foundation of this house; his hands shall also finish it; and thou shalt know that the LORD of hosts hath sent me unto you.

(Zec 4:10 KJV) For who hath despised the day of small things? for they shall rejoice, and shall see the plummet in the hand of Zerubbabel with those seven; they are the eyes of the LORD, which run to and fro through the whole earth.

(Zec 4:11 KJV) Then answered I, and said unto him, What are these two olive trees upon the right side of the candlestick and upon the left side thereof?

(Zec 4:12 KJV) And I answered again, and said unto him, What be these two olive branches which through the two golden pipes empty the golden oil out of themselves?

(Zec 4:13 KJV) And he answered me and said, Knowest thou not what these be? And I said, No, my lord.

(Zec 4:14 KJV) Then said he, These are the two anointed ones, that stand by the Lord of the whole earth.

Zec 4:14: Men are sometimes compared to trees (cf. Ps. 1:3; Dan. 4:20-22). In this instance it seems clear that the trees symbolize Joshua, the high priest, and Zerubbabel, the Davidic representative. Both of them were "messiahs," i.e., anointed ones (the expectation of two messiahs was common among some in Israel, as is noted in the Qumran literature), but together they typified the two functions of priest and king that were actually united in the one Messiah, Jesus (John 18:37; 19:19-22; Heb. 7:14, 15, 20-22; 8:1, 2; Rev. 11:15; 19:16).

Vision of the Flying Scroll

(Zec 5:1 KJV) Then I turned, and lifted up mine eyes, and looked, and behold a flying roll.

Zec 5:1: (vv. 1-4) The last three visions turn from words of comfort to stern words of judgment. The "flying scroll" is best understood as a large unfurled scroll (15 x 30 feet) which contained curses against sins of all sorts, inscribed (unusually) on both sides (cf. Ezek. 2:9, 10; Rev. 5:1). As the scroll flies through the air, it settles upon the wicked, bringing about their destruction. Thus, the vision is a picture of sinners being swept away and the land being purged. The word "curse" (v. 3) is a collective noun and doubtless reflects the curses against sin and disobedience set forth in Mosaic revelation (cf. Deut. 27:11-26; 28:15ff.; also see Mal. 4:6).

Vision of the Woman in a Basket

(Zec 5:5 KJV) Then the angel that talked with me went forth, and said unto me, Lift up now thine eyes, and see what is this that goeth forth.

Zec 5:5: (vv. 5-11) The vision of the woman in the basket symbolizes that sin (especially idolatry) will ultimately be banished from Israel and transferred back to Shinar (v. 11), i.e., Babylon, the epitome of wickedness and ungodliness (cf. Gen. 11:1-10; Isa. 13; 14; Jer. 50; 51; Rev. 14:8; 16:19; 17:5; 18:2, 10, 21). The woman (vv. 7, 8) is the personification of sin and evil. Apparently, she attempts to escape from the basket, but is thrust back with a leaden cover being placed on top. As the stork was an unclean bird (cf. Lev. 11:19), the two women (v. 9) are evidently agents and servants of the woman in the basket.

(Zec 5:6 KJV) And I said, What is it? And he said, This is an ephah that goeth forth. He said moreover, This is their resemblance through all the earth.

(Zec 5:7 KJV) And, behold, there was lifted up a talent of lead: and this is a woman that sitteth in the midst of the ephah.

(Zec 5:8 KJV) And he said, This is wickedness. And he cast it into the midst of the ephah; and he cast the weight of lead upon the mouth thereof.

(Zec 5:9 KJV) Then lifted I up mine eyes, and looked, and, behold, there came out two women, and the wind was in their wings; for they had wings like the wings of a stork: and they lifted up the ephah between the earth and the heaven.

(Zec 5:10 KJV) Then said I to the angel that talked with me, Whither do these bear the ephah?

(Zec 5:11 KJV) And he said unto me, To build it an house in the land of Shinar: and it shall be established, and set there upon her own base.

Vision of the Four Chariots

(Zec 6:1 KJV) And I turned, and lifted up mine eyes, and looked, and, behold, there came four chariots out from between two mountains; and the mountains were mountains of brass.

Zec 6:1: Some identify these mountains as Mount Zion and the Mount of Olives. But symbolically they represent the place where God dwells and from which the chariots are sent on their mission (cf. v. 5; 1 Kin. 7:13-22; Joel 3:2, 12, 14). In the first vision, probably at dusk (1:7-17), the report came to the Angel of the Lord; here then, at dawn, the last vision reveals the chariots going out to carry out the Lord's will. God's administration of the earth is carried out by spiritual forces. Judgment of the nations precedes the final establishment of God's kingdom.

(Zec 6:4 KJV) Then I answered and said unto the angel that talked with me, What are these, my lord?

(Zec 6:5 KJV) And the angel answered and said unto me, These are the four spirits of the heavens, which go forth from standing before the Lord of all the earth.

(Zec 6:6 KJV) The black horses which are therein go forth into the north country; and the white go forth after them; and the grisled go forth toward the south country.

Zec 6:6: Babylon is the "north country," and Egypt is the "south country." Both of these nations were relentless enemies of Israel. Special emphasis is given to Babylon (cf. 5:11).

(Zec 6:7 KJV) And the bay went forth, and sought to go that they might walk to and fro through the earth: and he said, Get you hence, walk to and fro through the earth. So they walked to and fro through the earth.

Zec 6:7: This whole vision should be studied in light of Matt. 24:6-8. Threefold repetition of the task is the strongest emphasis that can be given.

(Zec 6:8 KJV) Then cried he upon me, and spake unto me, saying, Behold, these that go toward the north country have quieted my spirit in the north country.

Zec 6:8: Judgment upon Babylon is finally complete (cf. Rev. 18:21; 19:1-3). The phrase "have given rest to My Spirit" refers to the fact that God's judgment is spent, and His wrath against sin satisfied.

The Command to Crown Joshua

(Zec 6:9 KJV) And the word of the LORD came unto me, saying,

Zec 6:9: (vv. 9-15) The exiles in Babylon sent a delegation of three men, Heldai (called "Helem" in v. 14), Tobijah, and Jedaiah, to Jerusalem with gifts of silver and gold. Zechariah is instructed to receive the deputation that very day in the house of a Jew named Josiah (called "Hen" in v. 14). From this offering Zechariah is to make a crown and symbolically place it upon Joshua's head. This symbolic crowning of Joshua foreshadows the ultimate crowning of the Branch (v. 12), i.e., the Messiah (cf. 3:8, note; Isa. 4:2; 11:1; Jer. 23:5), who one day shall rule upon His throne as both Priest and King. The placing of the crown upon Joshua's head, rather than upon Zerubbabel's, avoids misunderstanding of the act as one of political rebellion against Persia and pictures the ultimate uniting of spiritual (priest) and civil (king) authority in Jesus Christ (cf. Ps. 110:4, note; Heb. 5:5-10; Rev. 3:21; 5:9-14; 11:15; 20:4-6) .

(Zec 12:8 KJV) In that day shall the LORD defend the inhabitants of Jerusalem; and he that is feeble among them at that day shall be as David; and the house of David shall be as God, as the angel of the LORD before them.

(Zec 12:9 KJV) And it shall come to pass in that day, that I will seek to destroy all the nations that come against Jerusalem.

Mourning for the Pierced One

(Zec 12:10 KJV) And I will pour upon the house of David, and upon the inhabitants of Jerusalem, the spirit of grace and of supplications: and they shall look upon me whom they have pierced, and they shall mourn for him, as one mourneth for his only son, and shall be in bitterness for him, as one that is in bitterness for his firstborn.

Zec 12:10: (vv. 10-14) The spiritual conversion of Israel is described in 12:10-13:6. God's ultimate deliverance of Jerusalem is not political favoritism. Rather it is rooted in a spiritual renewal, which itself is an act of God's grace. Out of deep conviction and as a result of the action of God's Holy Spirit, the Jewish people will turn in national and individual repentance to accept the One whom they had previously rejected (11:12). The rabbinical theory of two messiahs (one to suffer and one to reign) is without scriptural support. It is the same One who was literally pierced (John 19:34) who returns to rule. The repentant mourning is compared to the mourning that occurred when good King Josiah, the only king to provide any hint of spiritual hope to the believing remnant between Hezekiah and Nebuchadnezzar, was slain in battle at Megiddo (2 Chr. 35:20-25). The verbal confession of the people in that coming day is predicted in Isa. 52:13-53:12 (cf. also Matt. 24:30; Rom. 11:25-33). The phrase translated "at Hadad Rimmon" (v. 11) has been variously understood. It is literally "of Hadad Rimmon." Hadad Rimmon was a Syrian god of storm and fertility who may have been worshipped annually with rites of mourning, like the Mesopotamian god Tammuz (cf. Ezek. 8:14). The point may be that Israel's repentant sorrow will be as great as the abominable rites of mourning performed in disobedience to God at Megiddo. In support of this view, many pagan cult objects have been discovered in excavations at Megiddo. Nevertheless, a more likely view is that there was adjacent to Megiddo a site named for the pagan god, where mourning took place for Josiah.

(Mat 1:20 KJV) But while he thought on these things, behold, the angel of the Lord appeared unto him in a dream, saying, Joseph, thou son of David, fear not to take unto thee Mary thy wife: for that which is conceived in her is of the Holy Ghost.

(Mat 1:21 KJV) And she shall bring forth a son, and thou shalt call his name JESUS: for he shall save his people from their sins.

(Mat 1:22 KJV) Now all this was done, that it might be fulfilled which was spoken of the Lord by the prophet, saying,

Mat 1:22: Twelve times in his Gospel Matthew identifies O.T. prophecies as being fulfilled in the life of Jesus (cf. also 2:15, 23; 3:15; 4:14; 5:17; 8:17; 12:17; 13:14, 35; 21:4; 27:9). This is a major theme in his Gospel, and one uniquely designed to speak to his Jewish audience.

(Mat 1:23 KJV) Behold, a virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which being interpreted is, God with us.

Mat 1:23: There is no question that "virgin" is the correct translation. It is true to Matthew's text and its LXX source. "Virgin" translates the Greek parthenos found in the LXX in Isa. 7:14, there used to render the Hebrew `almah. There is no example where it can be demonstrated that `almah refers to a young woman who is not a virgin (cf. Gen. 24:43; Song 1:3; 6:8). Furthermore, the Greek word most often rendered "girl," "maiden," or "a young woman" (neanis) is not used by Matthew. Instead, he is precise in his use of parthenos, which is translated "virgin," "maiden," "pure," or "chaste" even in classical Greek literature. The LXX also uses parthenos to translate another Hebrew word meaning "virgin" (betulah), again underscoring the fact that parthenos meant "virgin" in the LXX and for Matthew. It is clear that both Matthew and the LXX translators understood that Isaiah was speaking of a virgin when he used `almah. And this is precisely the purity which both Matthew and Luke ascribe to Mary (cf. vv. 18-25; Luke 1:26-35). Matthew quotes Isaiah, who addressed King Ahaz (Isa. 7:14) when Syria and Israel were threatening to invade Judah. The sign of a child was fulfilled not only immediately in the birth of either (1) Isaiah's son Maher-Shalal-Hash-Baz (cf. Isa. 8:3, 4), or (2) the royal child Hezekiah (715-686 B.C.), whose righteous deeds (2 Kin. 18:4-6) were honored by a period of the revealed presence of God; but messianically as Immanuel, "God with us," Jesus, the virgin maiden's Son, who fulfilled the oracle in its truest sense.

(Mat 1:24 KJV) Then Joseph being raised from sleep did as the angel of the Lord had bidden him, and took unto him his wife:

(Mat 1:25 KJV) And knew her not till she had brought forth her firstborn son: and he called his name JESUS.

Wise Men from the East

(Mat 2:1 KJV) Now when Jesus was born in Bethlehem of Judaea in the days of Herod the king, behold, there came wise men from the east to Jerusalem,

Mat 2:1: One system of accounting for time in the Greco-Roman world reckoned the years from the establishment of the city of Rome (753 B.C.). Years were designated a.u.c. (ab urbe condita, Lat.), "from the foundation of the city." In A.D. 525, in Rome, a Scythian monk named Dionysius Exiguus began development of an alternate method at the request of Bishop John I. Assuming the birth of Christ was December 25, 753 a.u.c., Dionysius started his calendar with January 1, 754 a.u.c., and reckoned years anno Domini (Lat.), "in the year of the Lord" (A.D.). Thus, 754 a.u.c. became A.D. 1 of the Christian era. His calculation is probably about four years off, since subsequent research has determined 750 a.u.c. to be the year of Herod's death (on or before the Passover in 4 B.C.). The Jewish historian Josephus says it was on April 11 of that year. Matthew (2:19) places Christ's birth prior to Herod's death. According to Luke 2:1-5, He was born about the time of a census ordered sometime between 6 and 4 B.C. (preferably the latter part of that period) by Quirinius, who was twice governor of Syria. Thus, Christ's birth may have occurred in the summer or early fall of 4 B.C. Shepherds would not normally have been tending their fields in December, due to the cold of winter. However, if the shepherds mentioned in Luke 2:8-20 are temple shepherds responsible for providing sheep for sacrifice, the birth of Christ could have been in the winter. The Greek term magoi ("wise men") is plural, but nothing is said of the exact number of men, traditionally considered to be three because of the three gifts. A magos (or "Magian") was a wise man or seer from a Median tribe in Persia who interpreted dreams and acted as priest. After an unsuccessful rebellion against the Persians, the magoi became a priestly tribe, much like the Levites of Israel. Although they were not kings, often magoi were elevated to positions of rule. They possibly became familiar with the Jewish hope of a Messiah while Israel was under Persian rule (539-332 B.C.). The historians Josephus, Tacitus, and Suetonius, and the poet Virgil attest to a universal expectation of a redeemer about that time. Matthew shows that Jesus fulfilled messianic expectations concerning both the place of His birth, Bethlehem, and those bearing gifts, Gentiles (Ps. 68:18, 29; 72:10; Isa. 60:3-6), who would respond to Him whom the chief priests and scribes would reject. The Magi discover by faith that which is missed by Herod and the religious leaders of Judaism, who possessed the Scriptures.

The Flight into Egypt

(Mat 2:13 KJV) And when they were departed, behold, the angel of the Lord appeareth to Joseph in a dream, saying, Arise, and take the young child and his mother, and flee into Egypt, and be thou there until I bring thee word: for Herod will seek the young child to destroy him.

Mat 2:13: The Journeys of Jesus' Birth (see map). Fulfillment of prophecy was involved both when Joseph and Mary went to Bethlehem (Mic 5:2), obeying the imperial decree (Luke 2:1-5), and when they went to Egypt (Hos 11:1), following the angel's command (Matt 2:13).

(Mat 2:14 KJV) When he arose, he took the young child and his mother by night, and departed into Egypt:

(Mat 2:15 KJV) And was there until the death of Herod: that it might be fulfilled which was spoken of the Lord by the prophet, saying, Out of Egypt have I called my son.

Mat 2:15: Some suggest that, by employing Hos. 11:1 in this verse and Jer. 31:15 in Matt. 15:17, 18, Matthew implies that Jesus recapitulates the history of Israel. The passage from Hosea, which follows the flight into Egypt, recalls the Exodus. Under this view, Matthew sees in the personal experiences of Jesus a summary of the experience of His people. He is afflicted with their affliction (Isa. 63:9) and repeats their religious experience of the Exodus from Egypt. As Egypt had been a refuge for God's people (Gen. 12:10; 46:3, 4; 1 Kin. 11:40), so now it offers asylum for the Lord's Anointed. Hosea saw in the Exodus both the liberation and election of the chosen people (cf. Ex. 4:22). Matthew uses Hosea to stress that Jesus is the liberating Messiah and Son of God, whose birth and infancy are guided by God's providence as was Israel's history.

The Home in Nazareth

(Mat 2:19 KJV) But when Herod was dead, behold, an angel of the Lord appeareth in a dream to Joseph in Egypt,

(Mat 2:20 KJV) Saying, Arise, and take the young child and his mother, and go into the land of Israel: for they are dead which sought the young child's life.

(Mat 2:21 KJV) And he arose, and took the young child and his mother, and came into the land of Israel.

(Mat 2:22 KJV) But when he heard that Archelaus did reign in Judaea in the room of his father Herod, he was afraid to go thither: notwithstanding, being warned of God in a dream, he turned aside into the parts of Galilee:

Mat 2:22: "Archelaus" (4 B.C.-A.D. 6) inherited Judea, Idumea, and Samaria. Augustus made him ethnarch, a title with less prestige than that of "king." He pursued the building of public works but was a repressive ruler. Early in his reign a riot broke out in Jerusalem during Passover. Three thousand people were killed by his soldiers, a fact which evidently contributed to Joseph's migration to Galilee. After a deputation of the aristocracy from Judea and Samaria visited Rome to protest his rule, he was deposed and banished.

(Mat 2:23 KJV) And he came and dwelt in a city called Nazareth: that it might be fulfilled which was spoken by the prophets, He shall be called a Nazarene.

Mat 2:23: "Called a Nazarene" introduces a third O.T. quotation (cf. vv. 15, 17, 18) which does not exist in this precise form in any part of the O.T. That Matthew here uses the plural "prophets," and not the singular prophet, may alert us to the possibility that he does not have a single O.T. text in mind. Different explanations of the citation are given: (1) The reference is to Num. 6, implying that Jesus took a Nazirite vow and encouraged or else required the same of His followers. But Nazarene has nothing to do with Nazirite; in fact, Jesus was not a Nazirite. (2) "Nazarene" is a scribal gloss. (3) "Nazarene," as used by the scribes and religious leaders of the first century, is a word of contempt (John 1:46), and Jesus fulfilled the O.T. prophecies that the Messiah would be scorned. (4) Verse 23 alludes to Isa. 11:1, which states that a "branch" (netser, Heb.) will grow out of the roots of Jesse (cf. Jer. 23:5). Under this view, "branch" and "Nazarene" share the same root (nzr, Heb.), and "branch" refers to the coming ruler of Davidic descent. Although they used a different word, other prophets also spoke of the Messiah in terms of the "branch" (Jer. 23:5; Zech. 3:8; 6:12), and Matthew could legitimately say that this prediction was "spoken by the prophets" (vv. 6, 15). Hence, the residence in Nazareth was in fulfillment of a general position held by the prophets as a body. To the author, every stage of the life and work of Jesus, including the residence in Nazareth, is directed by God and fulfills His purpose and promise.

(Mat 28:2 KJV) And, behold, there was a great earthquake: for the angel of the Lord descended from heaven, and came and rolled back the stone from the door, and sat upon it.

(Mat 28:3 KJV) His countenance was like lightning, and his raiment white as snow:

(Mat 28:4 KJV) And for fear of him the keepers did shake, and became as dead men.

(Mat 28:5 KJV) And the angel answered and said unto the women, Fear not ye: for I know that ye seek Jesus, which was crucified.

(Mat 28:6 KJV) He is not here: for he is risen, as he said. Come, see the place where the Lord lay.

(Mat 28:7 KJV) And go quickly, and tell his disciples that he is risen from the dead; and, behold, he goeth before you into Galilee; there shall ye see him: lo, I have told you.

(Mat 28:8 KJV) And they departed quickly from the sepulchre with fear and great joy; and did run to bring his disciples word.

The Women Worship the Risen Lord

(Mat 28:9 KJV) And as they went to tell his disciples, behold, Jesus met them, saying, All hail. And they came and held him by the feet, and worshipped him.

(Luke 1:12 KJV) And when Zacharias saw him, he was troubled, and fear fell upon him.

(Luke 1:13 KJV) But the angel said unto him, Fear not, Zacharias: for thy prayer is heard; and thy wife Elisabeth shall bear thee a son, and thou shalt call his name John.

(Luke 1:14 KJV) And thou shalt have joy and gladness; and many shall rejoice at his birth.

(Luke 1:15 KJV) For he shall be great in the sight of the Lord, and shall drink neither wine nor strong drink; and he shall be filled with the Holy Ghost, even from his mother's womb.

Luke 1:15: Through all of his life, John would be under the control of the Holy Spirit. The restraints on John reflect the Nazirite vow of Num. 6:1-4 (cf. also Judg. 13:2-5, note).

(Luke 1:16 KJV) And many of the children of Israel shall he turn to the Lord their God.

(Luke 1:17 KJV) And he shall go before him in the spirit and power of Elias, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just; to make ready a people prepared for the Lord.

Luke 1:17: Though John was of priestly descent, his ministry would be that of a prophet. "To turn the hearts of the fathers to the children" probably refers to the peace between fathers and children that would follow their response to John's ministry. One of the initial results of a new commitment to God should be the renewing of family life.

(Luke 1:18 KJV) And Zacharias said unto the angel, Whereby shall I know this? for I am an old man, and my wife well stricken in years.

(Luke 1:19 KJV) And the angel answering said unto him, I am Gabriel, that stand in the presence of God; and am sent to speak unto thee, and to show thee these glad tidings.

(Luke 1:20 KJV) And, behold, thou shalt be dumb, and not able to speak, until the day that these things shall be performed, because thou believest not my words, which shall be fulfilled in their season.

(Luke 1:21 KJV) And the people waited for Zacharias, and marvelled that he tarried so long in the temple.

(Luke 1:22 KJV) And when he came out, he could not speak unto them: and they perceived that he had seen a vision in the temple: for he beckoned unto them, and remained speechless.

(Luke 1:23 KJV) And it came to pass, that, as soon as the days of his ministration were accomplished, he departed to his own house.

(Luke 1:24 KJV) And after those days his wife Elisabeth conceived, and hid herself five months, saying,

(Luke 1:25 KJV) Thus hath the Lord dealt with me in the days wherein he looked on me, to take away my reproach among men.

Luke 1:25: This statement reflects the Jewish view that childlessness was almost a curse, because children were believed to be a heritage from the Lord.

Christ's Birth Announced to Mary

(Luke 1:26 KJV) And in the sixth month the angel Gabriel was sent from God unto a city of Galilee, named Nazareth,

Luke 1:26: "In the sixth month" notes the time that elapsed since the vision of Zacharias in the temple (v. 11).

(Luke 1:28 KJV) And the angel came in unto her, and said, Hail, thou that art highly favoured, the Lord is with thee: blessed art thou among women.

(Luke 1:29 KJV) And when she saw him, she was troubled at his saying, and cast in her mind what manner of salutation this should be.

(Luke 1:30 KJV) And the angel said unto her, Fear not, Mary: for thou hast found favour with God.

(Luke 1:31 KJV) And, behold, thou shalt conceive in thy womb, and bring forth a son, and shalt call his name JESUS.

(Luke 1:32 KJV) He shall be great, and shall be called the Son of the Highest: and the Lord God shall give unto him the throne of his father David:

Luke 1:32: "Highest" is a favorite name or title for God (1:35, 76; 6:35; Mark 5:7; Acts 7:48; Heb. 7:1). "His father David" is held by some to indicate that Mary, too, was descended from King David. Joseph, however, being a descendant of David, would legally have passed this right to rule to Jesus.

(Luke 1:33 KJV) And he shall reign over the house of Jacob for ever; and of his kingdom there shall be no end.

(Luke 1:34 KJV) Then said Mary unto the angel, How shall this be, seeing I know not a man?

(Luke 1:35 KJV) And the angel answered and said unto her, The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee: therefore also that holy thing which shall be born of thee shall be called the Son of God.

Luke 1:35: Luke, the observant physician, supports the doctrine of the virgin conception of Jesus. He records Mary's testimony that she had never known a man sexually (v. 34). Luke also calls her a "virgin" (parthenon, Gk.), in v. 27. Furthermore, in v. 35 he describes the process through which the conception of Jesus was to be accomplished. The Holy Spirit would come upon Mary, and the power of the Highest would overshadow her. The consequence of this act of God is that the Child born of Mary would be called the Son of God. The virgin conception of Christ guarantees the perfect union of two natures in one Person. He is Jesus, the God-Man (cf. Isa. 7:14; 9:6, 7).

(Luke 1:36 KJV) And, behold, thy cousin Elisabeth, she hath also conceived a son in her old age: and this is the sixth month with her, who was called barren.

(Luke 1:37 KJV) For with God nothing shall be impossible.

(Luke 1:38 KJV) And Mary said, Behold the handmaid of the Lord; be it unto me according to thy word. And the angel departed from her.

Mary Visits Elizabeth

(Luke 1:39 KJV) And Mary arose in those days, and went into the hill country with haste, into a city of Juda;

(Luke 2:9 KJV) And, lo, the angel of the Lord came upon them, and the glory of the Lord shone round about them: and they were sore afraid.

(Luke 2:10 KJV) And the angel said unto them, Fear not: for, behold, I bring you good tidings of great joy, which shall be to all people.

(Luke 2:11 KJV) For unto you is born this day in the city of David a Saviour, which is Christ the Lord.

Luke 2:11: Titles of Christ (see chart).

(Luke 2:12 KJV) And this shall be a sign unto you; Ye shall find the babe wrapped in swaddling clothes, lying in a manger.

(Luke 2:13 KJV) And suddenly there was with the angel a multitude of the heavenly host praising God, and saying,

(Luke 2:14 KJV) Glory to God in the highest, and on earth peace, good will toward men.

Luke 2:14: A better rendering of the text is "peace toward men of goodwill" (NU toward men of good will). This one-verse hymn has been titled the Gloria in Excelsis Deo (Latin for "glory to God in the highest").

(Luke 2:15 KJV) And it came to pass, as the angels were gone away from them into heaven, the shepherds said one to another, Let us now go even unto Bethlehem, and see this thing which is come to pass, which the Lord hath made known unto us.

(Luke 2:16 KJV) And they came with haste, and found Mary, and Joseph, and the babe lying in a manger.

(Luke 2:17 KJV) And when they had seen it, they made known abroad the saying which was told them concerning this child.

(Luke 2:18 KJV) And all they that heard it wondered at those things which were told them by the shepherds.

(Luke 2:19 KJV) But Mary kept all these things, and pondered them in her heart.

(Luke 2:20 KJV) And the shepherds returned, glorifying and praising God for all the things that they had heard and seen, as it was told unto them.

Circumcision of Jesus

(Luke 2:21 KJV) And when eight days were accomplished for the circumcising of the child, his name was called JESUS, which was so named of the angel before he was conceived in the womb.

Luke 2:21: "Eight days" indicates the time for the circumcision, and usually, the naming of a male child (Gen. 17:12; Lev. 12:3; see chart, "Titles of Christ," Luke 2:11). God's law ever precedes man's finest medical discoveries. Normally, in the blood of infants, the coagulants reach their maximum effectiveness on the eighth day after birth.

(Luke 22:43 KJV) And there appeared an angel unto him from heaven, strengthening him.

(Luke 22:44 KJV) And being in an agony he prayed more earnestly: and his sweat was as it were great drops of blood falling down to the ground.

(Luke 22:45 KJV) And when he rose up from prayer, and was come to his disciples, he found them sleeping for sorrow,

Luke 22:45: "Sleeping from sorrow" means that the disciples are exhausted from the emotional demands made by the prophecy of Jesus' death and the difficult future facing them.

(Luke 22:46 KJV) And said unto them, Why sleep ye? rise and pray, lest ye enter into temptation.

Betrayal and Arrest in Gethsemane

(Luke 22:47 KJV) And while he yet spake, behold a multitude, and he that was called Judas, one of the twelve, went before them, and drew near unto Jesus to kiss him.

Luke 22:47: In the Middle East friends customarily kiss when they meet.

(John 5:4 KJV) For an angel went down at a certain season into the pool, and troubled the water: whosoever then first after the troubling of the water stepped in was made whole of whatsoever disease he had.

John 5:4: Part of v. 3 and v. 4 are not found in some manuscripts (NU omits the rest of John 5:3 and all of v. 4). Indeed no extant Greek manuscript dated before A.D. 400 has them. Possibly on the basis of popular tradition, an early scribe included the contested words in an effort to explain the bubbly, intermittent flow of the water (v. 7).

(John 5:5 KJV) And a certain man was there, which had an infirmity thirty and eight years.

(John 5:6 KJV) When Jesus saw him lie, and knew that he had been now a long time in that case, he saith unto him, Wilt thou be made whole?

(John 5:7 KJV) The impotent man answered him, Sir, I have no man, when the water is troubled, to put me into the pool: but while I am coming, another steppeth down before me.

(John 5:8 KJV) Jesus saith unto him, Rise, take up thy bed, and walk.

(John 5:9 KJV) And immediately the man was made whole, and took up his bed, and walked: and on the same day was the sabbath.

John 5:9: This is the third sign-miracle of Jesus recorded by John. Jewish tradition identifies such activity on the Sabbath as law-breaking.

(John 5:10 KJV) The Jews therefore said unto him that was cured, It is the sabbath day: it is not lawful for thee to carry thy bed.

(John 5:11 KJV) He answered them, He that made me whole, the same said unto me, Take up thy bed, and walk.

(John 5:12 KJV) Then asked they him, What man is that which said unto thee, Take up thy bed, and walk?

(John 5:13 KJV) And he that was healed wist not who it was: for Jesus had conveyed himself away, a multitude being in that place.

(John 5:14 KJV) Afterward Jesus findeth him in the temple, and said unto him, Behold, thou art made whole: sin no more, lest a worse thing come unto thee.

(John 5:15 KJV) The man departed, and told the Jews that it was Jesus, which had made him whole.

Honor the Father and the Son

(John 5:16 KJV) And therefore did the Jews persecute Jesus, and sought to slay him, because he had done these things on the sabbath day.

(John 12:29 KJV) The people therefore, that stood by, and heard it, said that it thundered: others said, An angel spake to him.

(John 12:30 KJV) Jesus answered and said, This voice came not because of me, but for your sakes.

(John 12:31 KJV) Now is the judgment of this world: now shall the prince of this world be cast out.

(John 12:32 KJV) And I, if I be lifted up from the earth, will draw all men unto me.

John 12:32: Jesus' reference to Himself is emphatic. In John, to be "lifted up" always refers to the cross (3:14; 8:28). As in 6:44, it is the Father who "draws" men unto the Savior. With God initiating the drawing at the cross, a person may come to Christ for salvation, for He shines as a beacon (v. 46). "All peoples" is universal in its application. God's sacrificial love appeals not only to the Jews, but also to the Gentiles. Jesus' death for the lost breaks down all barriers.

(John 12:33 KJV) This he said, signifying what death he should die.

(John 12:34 KJV) The people answered him, We have heard out of the law that Christ abideth for ever: and how sayest thou, The Son of man must be lifted up? who is this Son of man?

John 12:34: The hearers seem to have understood the meaning of "lifted up" as a reference to the Son of Man's death. Yet their understanding only led to a greater puzzle. It is inconceivable for them that "the Christ," the heavenly Son of Man (cf. Dan. 7:13, 14), is to be lifted up to die.

(John 12:35 KJV) Then Jesus said unto them, Yet a little while is the light with you. Walk while ye have the light, lest darkness come upon you: for he that walketh in darkness knoweth not whither he goeth.

(John 12:36 KJV) While ye have light, believe in the light, that ye may be the children of light. These things spake Jesus, and departed, and did hide himself from them.

Who Has Believed Our Report?

(John 12:37 KJV) But though he had done so many miracles before them, yet they believed not on him:

(Acts 5:19 KJV) But the angel of the Lord by night opened the prison doors, and brought them forth, and said,

(Acts 5:20 KJV) Go, stand and speak in the temple to the people all the words of this life.

(Acts 5:21 KJV) And when they heard that, they entered into the temple early in the morning, and taught. But the high priest came, and they that were with him, and called the council together, and all the senate of the children of Israel, and sent to the prison to have them brought.

Apostles on Trial Again

(Acts 5:22 KJV) But when the officers came, and found them not in the prison, they returned, and told,

(Acts 6:15 KJV) And all that sat in the council, looking stedfastly on him, saw his face as it had been the face of an angel.

Stephen's Address: The Call of Abraham

(Acts 7:1 KJV) Then said the high priest, Are these things so?

(Acts 7:30 KJV) And when forty years were expired, there appeared to him in the wilderness of mount Sina an angel of the Lord in a flame of fire in a bush.

(Acts 7:31 KJV) When Moses saw it, he wondered at the sight: and as he drew near to behold it, the voice of the Lord came unto him,

(Acts 7:32 KJV) Saying, I am the God of thy fathers, the God of Abraham, and the God of Isaac, and the God of Jacob. Then Moses trembled, and durst not behold.

(Acts 7:33 KJV) Then said the Lord to him, Put off thy shoes from thy feet: for the place where thou standest is holy ground.

(Acts 7:34 KJV) I have seen, I have seen the affliction of my people which is in Egypt, and I have heard their groaning, and am come down to deliver them. And now come, I will send thee into Egypt.

(Acts 7:35 KJV) This Moses whom they refused, saying, Who made thee a ruler and a judge? the same did God send to be a ruler and a deliverer by the hand of the angel which appeared to him in the bush.

(Acts 7:36 KJV) He brought them out, after that he had showed wonders and signs in the land of Egypt, and in the Red sea, and in the wilderness forty years.

Israel Rebels Against God

(Acts 7:37 KJV) This is that Moses, which said unto the children of Israel, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear.

(Acts 7:38 KJV) This is he, that was in the church in the wilderness with the angel which spake to him in the mount Sina, and with our fathers: who received the lively oracles to give unto us:

(Acts 7:39 KJV) To whom our fathers would not obey, but thrust him from them, and in their hearts turned back again into Egypt,

(Acts 7:40 KJV) Saying unto Aaron, Make us gods to go before us: for as for this Moses, which brought us out of the land of Egypt, we wot not what is become of him.

(Acts 7:41 KJV) And they made a calf in those days, and offered sacrifice unto the idol, and rejoiced in the works of their own hands.

(Acts 7:42 KJV) Then God turned, and gave them up to worship the host of heaven; as it is written in the book of the prophets, O ye house of Israel, have ye offered to me slain beasts and sacrifices by the space of forty years in the wilderness?

(Acts 7:43 KJV) Yea, ye took up the tabernacle of Moloch, and the star of your god Remphan, figures which ye made to worship them: and I will carry you away beyond Babylon.

God's True Tabernacle

(Acts 7:44 KJV) Our fathers had the tabernacle of witness in the wilderness, as he had appointed, speaking unto Moses, that he should make it according to the fashion that he had seen.

Christ Is Preached to an Ethiopian

(Acts 8:26 KJV) And the angel of the Lord spake unto Philip, saying, Arise, and go toward the south unto the way that goeth down from Jerusalem unto Gaza, which is desert.

(Acts 8:27 KJV) And he arose and went: and, behold, a man of Ethiopia, an eunuch of great authority under Candace queen of the Ethiopians, who had the charge of all her treasure, and had come to Jerusalem for to worship,

(Acts 8:28 KJV) Was returning, and sitting in his chariot read Esaias the prophet.

(Acts 8:29 KJV) Then the Spirit said unto Philip, Go near, and join thyself to this chariot.

(Acts 8:30 KJV) And Philip ran thither to him, and heard him read the prophet Esaias, and said, Understandest thou what thou readest?

(Acts 8:31 KJV) And he said, How can I, except some man should guide me? And he desired Philip that he would come up and sit with him.

(Acts 8:32 KJV) The place of the scripture which he read was this, He was led as a sheep to the slaughter; and like a lamb dumb before his shearer, so opened he not his mouth:

(Acts 8:33 KJV) In his humiliation his judgment was taken away: and who shall declare his generation? for his life is taken from the earth.

(Acts 8:34 KJV) And the eunuch answered Philip, and said, I pray thee, of whom speaketh the prophet this? of himself, or of some other man?

(Acts 8:35 KJV) Then Philip opened his mouth, and began at the same scripture, and preached unto him Jesus.

(Acts 8:36 KJV) And as they went on their way, they came unto a certain water: and the eunuch said, See, here is water; what doth hinder me to be baptized?

(Acts 8:37 KJV) And Philip said, If thou believest with all thine heart, thou mayest. And he answered and said, I believe that Jesus Christ is the Son of God.

(Acts 8:38 KJV) And he commanded the chariot to stand still: and they went down both into the water, both Philip and the eunuch; and he baptized him.

(Acts 8:39 KJV) And when they were come up out of the water, the Spirit of the Lord caught away Philip, that the eunuch saw him no more: and he went on his way rejoicing.

(Acts 8:40 KJV) But Philip was found at Azotus: and passing through he preached in all the cities, till he came to Caesarea.

The Damascus Road: Saul Converted

(Acts 9:1 KJV) And Saul, yet breathing out threatenings and slaughter against the disciples of the Lord, went unto the high priest,

(Acts 10:3 KJV) He saw in a vision evidently about the ninth hour of the day an angel of God coming in to him, and saying unto him, Cornelius.

(Acts 10:4 KJV) And when he looked on him, he was afraid, and said, What is it, Lord? And he said unto him, Thy prayers and thine alms are come up for a memorial before God.

(Acts 10:5 KJV) And now send men to Joppa, and call for one Simon, whose surname is Peter:

(Acts 10:6 KJV) He lodgeth with one Simon a tanner, whose house is by the sea side: he shall tell thee what thou oughtest to do.

(Acts 10:7 KJV) And when the angel which spake unto Cornelius was departed, he called two of his household servants, and a devout soldier of them that waited on him continually;

(Acts 10:8 KJV) And when he had declared all these things unto them, he sent them to Joppa.

Peter's Vision

(Acts 10:9 KJV) On the morrow, as they went on their journey, and drew nigh unto the city, Peter went up upon the housetop to pray about the sixth hour:

(Acts 10:22 KJV) And they said, Cornelius the centurion, a just man, and one that feareth God, and of good report among all the nation of the Jews, was warned from God by an holy angel to send for thee into his house, and to hear words of thee.

(Acts 10:23 KJV) Then called he them in, and lodged them. And on the morrow Peter went away with them, and certain brethren from Joppa accompanied him.

Peter Meets Cornelius

(Acts 10:24 KJV) And the morrow after they entered into Caesarea. And Cornelius waited for them, and had called together his kinsmen and near friends.

(Acts 11:13 KJV) And he showed us how he had seen an angel in his house, which stood and said unto him, Send men to Joppa, and call for Simon, whose surname is Peter;

(Acts 11:14 KJV) Who shall tell thee words, whereby thou and all thy house shall be saved.

(Acts 11:15 KJV) And as I began to speak, the Holy Ghost fell on them, as on us at the beginning.

(Acts 11:16 KJV) Then remembered I the word of the Lord, how that he said, John indeed baptized with water; but ye shall be baptized with the Holy Ghost.

(Acts 11:17 KJV) Forasmuch then as God gave them the like gift as he did unto us, who believed on the Lord Jesus Christ; what was I, that I could withstand God?

(Acts 11:18 KJV) When they heard these things, they held their peace, and glorified God, saying, Then hath God also to the Gentiles granted repentance unto life.

Barnabas and Saul at Antioch

(Acts 11:19 KJV) Now they which were scattered abroad upon the persecution that arose about Stephen travelled as far as Phenice, and Cyprus, and Antioch, preaching the word to none but unto the Jews only.

(Acts 12:7 KJV) And, behold, the angel of the Lord came upon him, and a light shined in the prison: and he smote Peter on the side, and raised him up, saying, Arise up quickly. And his chains fell off from his hands.

(Acts 12:8 KJV) And the angel said unto him, Gird thyself, and bind on thy sandals. And so he did. And he saith unto him, Cast thy garment about thee, and follow me.

(Acts 12:9 KJV) And he went out, and followed him; and wist not that it was true which was done by the angel; but thought he saw a vision.

(Acts 12:10 KJV) When they were past the first and the second ward, they came unto the iron gate that leadeth unto the city; which opened to them of his own accord: and they went out, and passed on through one street; and forthwith the angel departed from him.

(Acts 12:11 KJV) And when Peter was come to himself, he said, Now I know of a surety, that the Lord hath sent his angel, and hath delivered me out of the hand of Herod, and from all the expectation of the people of the Jews.

(Acts 12:12 KJV) And when he had considered the thing, he came to the house of Mary the mother of John, whose surname was Mark; where many were gathered together praying.

(Acts 12:13 KJV) And as Peter knocked at the door of the gate, a damsel came to hearken, named Rhoda.

(Acts 12:14 KJV) And when she knew Peter's voice, she opened not the gate for gladness, but ran in, and told how Peter stood before the gate.

(Acts 12:15 KJV) And they said unto her, Thou art mad. But she constantly affirmed that it was even so. Then said they, It is his angel.

(Acts 12:16 KJV) But Peter continued knocking: and when they had opened the door, and saw him, they were astonished.

(Acts 12:17 KJV) But he, beckoning unto them with the hand to hold their peace, declared unto them how the Lord had brought him out of the prison. And he said, Go show these things unto James, and to the brethren. And he departed, and went into another place.

(Acts 12:18 KJV) Now as soon as it was day, there was no small stir among the soldiers, what was become of Peter.

(Acts 12:19 KJV) And when Herod had sought for him, and found him not, he examined the keepers, and commanded that they should be put to death. And he went down from Judaea to Caesarea, and there abode.

Herod's Violent Death

(Acts 12:20 KJV) And Herod was highly displeased with them of Tyre and Sidon: but they came with one accord to him, and, having made Blastus the king's chamberlain their friend, desired peace; because their country was nourished by the king's country.

(Acts 12:23 KJV) And immediately the angel of the Lord smote him, because he gave not God the glory: and he was eaten of worms, and gave up the ghost.

Acts 12:23: An extrabiblical account of Herod's death appears in Josephus, confirming Luke at practically every point. The primary difference between the two accounts is that Luke called Herod's death a judgment of God.

(Acts 12:24 KJV) But the word of God grew and multiplied.

Barnabas and Saul Appointed

(Acts 12:25 KJV) And Barnabas and Saul returned from Jerusalem, when they had fulfilled their ministry, and took with them John, whose surname was Mark.

Acts 23:8 For the Sadducees say that there is no resurrection, neither angel, nor spirit: but the Pharisees confess both.

Acts 23:9 And there arose a great cry: and the scribes that were of the Pharisees' part arose, and strove, saying, We find no evil in this man: but if a spirit or an angel hath spoken to him, let us not fight against God.

Acts 23:10 And when there arose a great dissension, the chief captain, fearing lest Paul should have been pulled in pieces of them, commanded the soldiers to go down, and to take him by force from among them, and to bring him into the castle.

(Acts 27:23 KJV) For there stood by me this night the angel of God, whose I am, and whom I serve,

(Acts 27:24 KJV) Saying, Fear not, Paul; thou must be brought before Caesar: and, lo, God hath given thee all them that sail with thee.

(Acts 27:25 KJV) Wherefore, sirs, be of good cheer: for I believe God, that it shall be even as it was told me.

(Acts 27:26 KJV) Howbeit we must be cast upon a certain island.

(Acts 27:27 KJV) But when the fourteenth night was come, as we were driven up and down in Adria, about midnight the shipmen deemed that they drew near to some country;

(Acts 27:28 KJV) And sounded, and found it twenty fathoms: and when they had gone a little further, they sounded again, and found it fifteen fathoms.

(Acts 27:29 KJV) Then fearing lest we should have fallen upon rocks, they cast four anchors out of the stern, and wished for the day.

(Acts 27:30 KJV) And as the shipmen were about to flee out of the ship, when they had let down the boat into the sea, under colour as though they would have cast anchors out of the foreship,

(Acts 27:31 KJV) Paul said to the centurion and to the soldiers, Except these abide in the ship, ye cannot be saved.

(Acts 27:32 KJV) Then the soldiers cut off the ropes of the boat, and let her fall off.

(Acts 27:33 KJV) And while the day was coming on, Paul besought them all to take meat, saying, This day is the fourteenth day that ye have tarried and continued fasting, having taken nothing.

(Acts 27:34 KJV) Wherefore I pray you to take some meat: for this is for your health: for there shall not an hair fall from the head of any of you.

(Acts 27:35 KJV) And when he had thus spoken, he took bread, and gave thanks to God in presence of them all: and when he had broken it, he began to eat.

(Acts 27:36 KJV) Then were they all of good cheer, and they also took some meat.

(Acts 27:37 KJV) And we were in all in the ship two hundred threescore and sixteen souls.

(Acts 27:38 KJV) And when they had eaten enough, they lightened the ship, and cast out the wheat into the sea.

Shipwrecked on Malta

(Acts 27:39 KJV) And when it was day, they knew not the land: but they discovered a certain creek with a shore, into the which they were minded, if it were possible, to thrust in the ship.

(2 Cor 11:14 KJV) And no marvel; for Satan himself is transformed into an angel of light.

(2 Cor 11:15 KJV) Therefore it is no great thing if his ministers also be transformed as the ministers of righteousness; whose end shall be according to their works.

(Gal 1:8 KJV) But though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed.

(Gal 1:9 KJV) As we said before, so say I now again, If any man preach any other gospel unto you than that ye have received, let him be accursed.

(Gal 1:10 KJV) For do I now persuade men, or God? or do I seek to please men? for if I yet pleased men, I should not be the servant of Christ.

(Gal 4:14 KJV) And my temptation which was in my flesh ye despised not, nor rejected; but received me as an angel of God, even as Christ Jesus.

(Gal 4:15 KJV) Where is then the blessedness ye spake of? for I bear you record, that, if it had been possible, ye would have plucked out your own eyes, and have given them to me.

Gal 4:15: Cf. 2 Cor. 12:7-9, note.

(Gal 4:16 KJV) Am I therefore become your enemy, because I tell you the truth?

(Gal 4:17 KJV) They zealously affect you, but not well; yea, they would exclude you, that ye might affect them.

(Gal 4:18 KJV) But it is good to be zealously affected always in a good thing, and not only when I am present with you.

(Gal 4:19 KJV) My little children, of whom I travail in birth again until Christ be formed in you,

(Gal 4:20 KJV) I desire to be present with you now, and to change my voice; for I stand in doubt of you.

Two Covenants

(Gal 4:21 KJV) Tell me, ye that desire to be under the law, do ye not hear the law?

Revelation: As an unwelcome harbinger of the earthly fate of Christians in almost every era, the reign of Domitian (A.D. 81-96) burst upon the Roman world at the death of his older brother Titus in A.D. 81. Domitian brought to the imperial office a capacity for intellectual astuteness, bitterness, and conceit. As the latter qualities grew, the cult of Caesar-worship thrived. Jewish communities were likely to suffer; but Christians, with an intense evangelistic advocacy of their new faith, were the inevitable targets of imperial harassment. Earlier persecutions at the hands of both the Jews and Nero (A.D. 64-68) were relatively localized. By the time of the death of Domitian in A.D. 96, many provinces of the empire had reeled under imperial edict.

AUTHOR: John the Apostle: John, the beloved disciple, the man named by Jesus as a "son of thunder," the brother of James and the son of Zebedee, apparently was the only one of the twelve apostles still alive in A.D. 90-96. The aging apostle recorded in Revelation the hope of the church and of Israel, which Jesus Christ revealed (1:1) to him by an angel through a series of breathtaking visions. Five times the book is autographed by John (Rev. 1:1, 4, 9; 21:2; 22:8). Much of his language recalls the distinctively Johannine emphasis of John's Gospel. He speaks of Jesus as the "Word" (Logos, Gk.) and as the Lamb of God (cf. John 1:1, 29). Further evidence that John the apostle penned this Apocalypse may be deduced from the testimony of Irenaeus of Lyons, who died in A.D. 190. Irenaeus was a pupil of Polycarp, the pastor of Smyrna, who had in turn been a protege and convert of John. Irenaeus verified that Polycarp had often spoken of John as having authored Revelation during the reign of Domitian. A host of other church fathers, such as Origen, Tertullian, Clement of Rome, and Hippolytus, agree with this evidence. Stylistic differences between the Revelation and the other Johannine literature, which were noted by the African bishop Dionysius, may be explained by the nature of the literature (apocalyptic vs. gospel/epistle) and by the possible use of an amanuensis (secretary).

DATE: A.D. 90-96: Although there has never been unanimity concerning the date of Revelation, the majority of evangelical scholarship follows the affirmation of Irenaeus that the time and occasion for the writing was the latter portion of Domitian's reign (A.D. 90-96). Characteristic of Domitian's assault on the embryonic Christian community was the practice of exile. John writes this epistle from exile on Patmos, a roughly horseshoe-shaped rock-quarry island about 6 miles wide and 10 miles long, approximately 25 miles off the coast of Asia Minor due west of Miletus. Patmos provided an ideal place of confinement for political prisoners. John possibly labored in the rock quarries alongside the rogues and slaves of the empire, chipping out the materials for pagan temples and state edifices. In the midst of such agonies, the Lord was uniquely revealed to John in a vision (cf. Rev. 1:1, 10-12).

THEME: The End of the Age: "Revelation" as a title for the encyclical is derived from the meaning of the Greek title apokalupsis. This latter term is a combination of kalupto, "to veil," and apo, "from"-hence, "to remove the veil" or "reveal." That which is unveiled or revealed in the Apocalypse is preeminently the glorified and enthroned Christ. Sequential visions prophesy the course of the age, beginning with the Great Tribulation and culminating in eternity (chs. 6-22). The future of kingdoms and movements is unraveled, but at the heart of all is the conquering Christ (chs. 4; 5; 19:11-21).

RECIPIENTS: Churches of Asia Minor: The cyclical epistle is addressed to seven churches located on a major travel route connecting population centers of Asia Minor. Dwelling amid the immorality of popular religions, the squalor of slavery with its dehumanizing effects, the desperate delusion of the mystery religions, and the persecutions by the Jews and the emperor, the fledgling Christian assemblies of the seven Asian cities continually stood in jeopardy. The Revelation provides a message of comfort and a promise of the providential intervention of God in the affairs of men. Triumphant vision and the promise of the ultimate defeat of evil enabled these early Christians to encounter successfully the challenges that greeted them.

SPECIAL FEATURES: The prominence of the number seven (occurring fifty-two times) alerts the interpreter to the symbolism of numbers in the Apocalypse. In Revelation, as throughout the Bible, numbers often contain symbolic as well as literal connotations. Thus, the symbolic associations provide added dimensions to the literal understanding. The numbers which most commonly contain symbolic value in Scripture are listed below, with representative references:

1 = Unity, primacy, independent existence (Deut. 6:4).

2 = An addition; hence, strength, help, confirmation (Eccl. 4:9-12).

3 = The simplest compound unity; the number for God (Matt. 28:19).

4 = The world with its four seasons and directions (Rev. 7:1).

5 = Man, as portrayed by the various five-membered parts of the body (Lev. 14:14-16).

6 = Consummate evil, failure (Rev. 13:18), because it falls short of perfection, which is represented by the number seven.

7 = A number representing earth crowned with heaven, the latter lending perfection or completeness to the former (Rev. 1:4).

10 = Five doubled; hence human completeness (Rev. 2:10).

12 = God's perfect manifestation of Himself to the created order (Rev. 21:12).

In this book John also combines three types of literature: apocalyptic, prophetic, and epistolary. The author alludes extensively and frequently to the Old Testament. There is no direct citation from the Old Testament, but the Book of Daniel is especially significant as a source in John's use of images, language, and allusions.

HISTORY OF INTERPRETATION: Because of the rich symbolism of the Apocalypse, the interpretive approaches of the Christian community have differed radically. The basic approaches are delineated in the chart, "Interpretations of the Book of Revelation," though it must be remembered that variations within these positions are as numerous as interpreters themselves. One's understanding of the thousand-year reign of Christ (often called the Millennium) in Revelation 20:1-4 will be especially important in influencing how one interprets the book.

KEY VERSE: 1:19: Revelation 1:19 is crucial for accurate interpretation of the Apocalypse. This verse divides the book into three distinct sections, all of which John is commissioned to record. He is to write (1) "the things which you have seen": the vision of the resurrected and glorified Christ in chapter 1; (2) "the things which are": a reference to the churches of chapters 2 and 3; and (3) "the things which will take place after this" (meta tauta, Gk., lit. "after these things"). This commission reflects the burden of the remainder of the book (chs. 4-22), which is a prophetic look at God's program "after these things" (4:1), i.e., after the church age.

OUTLINE

Introduction (1:1-3).

I. A Vision of the Glorified Christ (1:4-20).

A. The Triunitarian Greeting (1:4-6).

B. The Promise of Christ's Return (1:7, 8).

C. The Glory of Christ (1:9-18).

D. The Mandate and the Key (1:19, 20).

II. A Message to the Churches (2:1-3:22).

A. To Ephesus (2:1-7).

B. To Smyrna (2:8-11).

C. To Pergamos (2:12-17).

D. To Thyatira (2:18-29).

E. To Sardis (3:1-6).

F. To Philadelphia (3:7-13).

G. To Laodicea (3:14-22).

III. An Unveiling of the Future (4:1-22:5).

A. A Heavenly Scene (4:1-5:14).

1. The Twenty-Four Elders (4:1-4).

2. The Cherubim (4:5-11).

3. The Seven-Sealed Book (5:1-4).

4. The Lion of Judah (5:5-14).

B. The Seal Judgments (6:1-8:1).

1. The Four Horsemen (6:1-8).

2. The Martyr Seal (6:9-11).

3. The Sixth Seal (6:12-17).

4. The Sealing of the 144,000 Israelites (7:1-8).

5. The Identification of Gentile Believers (7:9-17).

6. The Opening of the Seventh Seal (8:1).

C. The Trumpet Judgments (8:2-11:19).

1. The First Four Trumpets (8:2-13).

2. The Fifth Trumpet of Demonic Oppression (9:1-12).

3. The Sixth Trumpet of Eastern Invasion (9:13-21).

4. The Voice of the Seven Thunders (10:1-6).

5. The Bittersweet Scroll (10:7-11).

6. Two Amazing Witnesses (11:1-14).

7. The Seventh Trumpet (11:15-19).

D. An Interpretive Interlude (12:1-14:20).

1. A Woman, a Child, and a Dragon (12:1-7).

2. The Beast out of the Sea (13:1-10).

3. The Beast out of the Land (13:11-18).

4. The 144,000 in Heaven (14:1-7).

5. The Announcement of the Demise of Babylon (14:8-13).

6. A Vision of Armageddon (14:14-20).

E. The Bowls of Wrath Judgments (15:1-16:21).

1. The Presentation of the Bowls to the Angels (15:1-8).

2. The First Five Bowls of Wrath (16:1-11).

3. The Sixth Bowl of Wrath -- An Unholy Trinity (16:12-16).

4. The Seventh Bowl of Wrath -- Consummation (16:17-21).

F. The Judgment of Apostate Religion (17:1-18).

1. The Scarlet Woman (17:1-7).

2. The Beast Which Carries Her (17:8-18).

G. The Judgment of Great Babylon (18:1-24).

H. The Return of Christ (19:1-21).

1. The Marriage of the Lamb (19:1-10).

2. The Triumph of the Christ (19:11-16).

3. The Demise of the Beast (19:17-21).

I. The Millennial Age (20:1-10).

1. The Binding of Satan (20:1-3).

2. The Reigning of Believers with Christ (20:4-6).

3. Gog and Magog: The Final Rebellion (20:7-10).

J. The Judgment of the Great White Throne (20:11-15).

K. The Heavenly Kingdom (21:1-22:5).

1. Heavenly Relationships (21:1-7).

2. Heavenly Exclusions (21:8).

3. Heavenly Beauties (21:9-27).

4. Heavenly Provisions (22:1-5).

Concluding Invitation (22:6-21).

Introduction and Benediction

(Rev 1:1 KJV) The Revelation of Jesus Christ, which God gave unto him, to show unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John:

Rev 1:1: Interpretations of the Book of Revelation (see chart).

"Shortly" (en tachei, Gk.) is used by John in the same sense that Paul employed the word in his promise to the church at Rome (Rom. 16:20). Paul's statement is apparently eschatological, a promise that Satan will ultimately be crushed under the feet of the Roman Christians. This is to happen en tachei, "shortly." While the passing of 1,900 years is but a moment in comparison with eternity, the better translation of en tachei, both in Romans and Revelation, is "certainly." The visions of the Apocalypse embody a certainty about the future. Furthermore, once they begin, there is a rapidity in their fulfillment, with the majority of events in Revelation scheduled to take place in rapid succession, even within seven years.

(Rev 1:2 KJV) Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw.

(Rev 1:3 KJV) Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand.

Rev 1:3: The first of seven beatitudes recorded in Revelation is in this verse. These beatitudes, which provide an index to the issues of life, are accorded the most serious importance. For example: (1) the blessedness of those reading, hearing, and keeping this prophecy, which emphasizes the importance of the Word; (2) the happiness of the dead who die in the Lord, which stresses the blessings of eternal life (14:13); (3) the enviable status of those watching, and keeping their garments, which portrays the anticipation of the Lord's return (16:15); (4) the delight of those invited to the marriage supper of the Lamb, which suggests the joy of Christ's presence (19:9); (5) the blessedness of the participants in the first resurrection, which emphasizes deliverance from death (20:6); (6) the joy of keeping the words of this prophecy, which stresses obedience to the Word (22:7); and (7) the happy result of washing one's robe and gaining access to the Tree of Life, which guarantees eternal sustenance (22:14).

Greeting the Seven Churches

(Rev 1:4 KJV) John to the seven churches which are in Asia: Grace be unto you, and peace, from him which is, and which was, and which is to come; and from the seven Spirits which are before his throne;

Rev 1:4: A lucid triunitarian formula (cf. 1 Pet. 1:2, note) identifies the actual author of the Apocalypse (vv. 4, 5). The enigma is found in the designation of the Holy Spirit as "the seven Spirits." This is probably a reference to the fullness of the Spirit, as indicated in Zech. 4:1-6, in which a seven-branched lampstand illustrates that God accomplishes His work through the agency of the Holy Spirit. Further significance may lie in the fullness of the Spirit imparted to each of the seven churches addressed in the letters (cf. Isa. 11:2).

The Loveless Church

(Rev 2:1 KJV) Unto the angel of the church of Ephesus write; These things saith he that holdeth the seven stars in his right hand, who walketh in the midst of the seven golden candlesticks;

Rev 2:1: The Seven Churches of the Apocalypse (see map). The churches of seven cities were recipients of an apocalyptic letter from the Lord through John. By commendation, rebuke, and warning, the people of God were exhorted to remain faithful in adversity. These churches held significant roles in the Christian experience of Asia Minor as a result of their location within a transportation network linking different parts of the region.

The Seven Churches of Revelation (see chart).

(vv. 2:1-3:22) The seven churches addressed in chs. 2 and 3 were seven historical assemblies in Asia Minor. However, a universal application is discernible: (1) characteristics of the seven congregations are remarkably typical of those prominently displayed by local congregations in every era; (2) the number seven suggests that the message, though historically conditioned, is remarkably applicable to every age; and (3) some interpreters believe that the seven churches reflect seven epochs of church history, as well as the seven specific historical assemblies. Each letter follows a similar pattern. Each letter begins with a characterization of Christ, usually drawn from ch. 1. Each letter closes with a challenge to the "overcomers" within the local churches. The challenge is taken in each case from the last four chapters of the book (19-22), which commence with the marriage supper of the Lamb and the return of Christ, and conclude with the eternal state of the new heaven, new earth, and New Jerusalem.

The city of Ephesus is located a few miles inland from the Aegean Sea on the Cayster River. Its harbor has long since filled with silt. The city boasted one of the seven wonders of the world, the temple of Artemis. Pausanias and others considered it to be by far the most amazing of the seven. The excavations at ancient Ephesus are among the most extensive in the earth. Archaeologist J.T. Wood labored for six years before discovering the ruins of the great temple of Artemis (called Diana by the Romans). The magnificent 24,000-seat amphitheater has also been excavated. The worship of Artemis included shameless and vile practices, e.g., the use of prostitution and mutilation in the rituals. Heraclitus, the weeping philosopher of Ephesus, lamented the vileness of the city. In A.D. 252 the Goths reduced the temple and city to rubble.

(Rev 2:2 KJV) I know thy works, and thy labour, and thy patience, and how thou canst not bear them which are evil: and thou hast tried them which say they are apostles, and are not, and hast found them liars:

(Rev 2:3 KJV) And hast borne, and hast patience, and for my name's sake hast laboured, and hast not fainted.

(Rev 2:4 KJV) Nevertheless I have somewhat against thee, because thou hast left thy first love.

(Rev 2:5 KJV) Remember therefore from whence thou art fallen, and repent, and do the first works; or else I will come unto thee quickly, and will remove thy candlestick out of his place, except thou repent.

(Rev 2:6 KJV) But this thou hast, that thou hatest the deeds of the Nicolaitanes, which I also hate.

Rev 2:6: Nicolaitanism probably represents a movement present in the churches at Ephesus and at Pergamos to subject the people of God to one or more powerful leaders. The term is derived from nikao (Gk.), "to conquer," and laos (Gk.), "people," hence, "people conquerors." Very plausibly, the Nicolaitan movement marks the beginning of a form of priesthood in the church. On the other hand, this group has also been viewed as representing those who have compromised with the world through the practices of immorality and idolatry. Though some tradition has identified them as followers of the Nicolas of Acts 6:5, one of the first seven deacons in the early church at Jerusalem, evidence for this identification is not extensive.

(Rev 2:7 KJV) He that hath an ear, let him hear what the Spirit saith unto the churches; To him that overcometh will I give to eat of the tree of life, which is in the midst of the paradise of God.

Rev 2:7: John defines an "overcomer" in 1 John 5:4, 5 as "one who believes that Jesus is the Son of God." Thus every Christian is an "overcomer" as the apostle uses the word, though the particular promises to the seven churches are appropriate for their unique circumstances and situations.

The Persecuted Church

(Rev 2:8 KJV) And unto the angel of the church in Smyrna write; These things saith the first and the last, which was dead, and is alive;

Rev 2:8: Smyrna (modern Izmir) was the probable birthplace of Homer and possibly the most beautiful city in Asia. The famous golden street which began at the seaside ran upward, culminating on Mount Pagos. Along the way, one passed an imposing array of pagan temples to Cybele, Apollo, Aesculapius, Aphrodite, and Zeus. Smyrna was the center of Caesar-worship for Asia.

(Rev 2:9 KJV) I know thy works, and tribulation, and poverty, (but thou art rich) and I know the blasphemy of them which say they are Jews, and are not, but are the synagogue of Satan.

(Rev 2:10 KJV) Fear none of those things which thou shalt suffer: behold, the devil shall cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days: be thou faithful unto death, and I will give thee a crown of life.

(Rev 2:11 KJV) He that hath an ear, let him hear what the Spirit saith unto the churches; He that overcometh shall not be hurt of the second death.

The Compromising Church

(Rev 2:12 KJV) And to the angel of the church in Pergamos write; These things saith he which hath the sharp sword with two edges;

Rev 2:12: Pergamos (modern Bergama), the capital city of the province of Asia, was also the site of the famous temple to Aesculapius, the Greek god of healing. Thousands of harmless snakes inhabited the area around the temple. From the ends of the empire, people came to seek healing in this temple. It was at Pergamos that parchment was first used as a writing material and here that the Attalid kings built a magnificent library of 200,000 volumes.

(Rev 2:13 KJV) I know thy works and where thou dwellest, even where Satan's seat is: and thou holdest fast my name, and hast not denied my faith, even in those days wherein Antipas was my faithful martyr, who was slain among you, where Satan dwelleth.

(Rev 2:14 KJV) But I have a few things against thee, because thou hast there them that hold the doctrine of Balaam, who taught Balac to cast a stumblingblock before the children of Israel, to eat things sacrificed unto idols, and to commit fornication.

Rev 2:14: The doctrine of Balaam links a philosophy which was rampant in the church at Pergamos with one of the most shameful incidents in the history of Israel. Recorded in Num. 22; 23 and 31:15, 16, the tragic story of Balaam's counsel to Balak to employ Moabite women to seduce the men of Israel culminated in disaster for God's people. A sinister philosophy of sensuality and antinomianism (opposition to all law) was being propagated and tolerated at Pergamos.

(Rev 2:15 KJV) So hast thou also them that hold the doctrine of the Nicolaitanes, which thing I hate.

(Rev 2:16 KJV) Repent; or else I will come unto thee quickly, and will fight against them with the sword of my mouth.

(Rev 2:17 KJV) He that hath an ear, let him hear what the Spirit saith unto the churches; To him that overcometh will I give to eat of the hidden manna, and will give him a white stone, and in the stone a new name written, which no man knoweth saving he that receiveth it.

The Corrupt Church

(Rev 2:18 KJV) And unto the angel of the church in Thyatira write; These things saith the Son of God, who hath his eyes like unto a flame of fire, and his feet are like fine brass;

Rev 2:18: Thyatira (modern Akhisar), an outpost town of little significance by comparison to the other six cities, had commercial importance as a fabric-dyeing center. It was here that a female oracle called the Sambathe presided over a lucrative fortune-telling business. This preoccupation with female-centered religion may have been unwitting preparation in the church for the corrupt ministry of Jezebel (v. 20).

(Rev 2:19 KJV) I know thy works, and charity, and service, and faith, and thy patience, and thy works; and the last to be more than the first.

(Rev 2:20 KJV) Notwithstanding I have a few things against thee, because thou sufferest that woman Jezebel, which calleth herself a prophetess, to teach and to seduce my servants to commit fornication, and to eat things sacrificed unto idols.

Rev 2:20: The Thyatiran believers were involved in the work but incautious about inner developments. They tolerated and provided a platform for an evil female teacher who involved her hearers in either overt licentiousness or spiritual fornication, i.e., unfaithfulness to the doctrines of Christ and the apostles. Perhaps both infractions were involved. "Jezebel" is probably an assigned name, a metaphor, indicative of her character (cf. 1 Kin. 21:5-29).

(Rev 2:21 KJV) And I gave her space to repent of her fornication; and she repented not.

(Rev 2:22 KJV) Behold, I will cast her into a bed, and them that commit adultery with her into great tribulation, except they repent of their deeds.

(Rev 2:23 KJV) And I will kill her children with death; and all the churches shall know that I am he which searcheth the reins and hearts: and I will give unto every one of you according to your works.

(Rev 2:24 KJV) But unto you I say, and unto the rest in Thyatira, as many as have not this doctrine, and which have not known the depths of Satan, as they speak; I will put upon you none other burden.

(Rev 2:25 KJV) But that which ye have already hold fast till I come.

(Rev 2:26 KJV) And he that overcometh, and keepeth my works unto the end, to him will I give power over the nations:

(Rev 2:27 KJV) And he shall rule them with a rod of iron; as the vessels of a potter shall they be broken to shivers: even as I received of my Father.

(Rev 2:28 KJV) And I will give him the morning star.

(Rev 2:29 KJV) He that hath an ear, let him hear what the Spirit saith unto the churches.

The Dead Church

(Rev 3:1 KJV) And unto the angel of the church in Sardis write; These things saith he that hath the seven Spirits of God, and the seven stars; I know thy works, that thou hast a name that thou livest, and art dead.

Rev 3:1: Sardis (modern Sart), an almost impregnable city on the slope of Mount Tmolus, possessed an interesting history of over 2,000 years. Sardis was the wealthy seat of Lydian government, where the fabled Croesus reigned as monarch, and Thales, the first great Greek philosopher, was a citizen. Twice in its noble history this citadel fell to invading armies because the precipitous walls were left unguarded by overconfident defenders. No doubt, those tragedies are recalled in the warnings of v. 3.

(Rev 3:2 KJV) Be watchful, and strengthen the things which remain, that are ready to die: for I have not found thy works perfect before God.

(Rev 3:3 KJV) Remember therefore how thou hast received and heard, and hold fast, and repent. If therefore thou shalt not watch, I will come on thee as a thief, and thou shalt not know what hour I will come upon thee.

(Rev 3:4 KJV) Thou hast a few names even in Sardis which have not defiled their garments; and they shall walk with me in white: for they are worthy.

(Rev 3:5 KJV) He that overcometh, the same shall be clothed in white raiment; and I will not blot out his name out of the book of life, but I will confess his name before my Father, and before his angels.

Rev 3:5: This verse is often construed as a threat that improper behavior is likely to result in the removal of one's name from the Lamb's Book of Life. Actually, the very opposite is the case, as the emphatic double negative in Greek affirms (lit. "I will no not blot out"). The verse is a promise, guaranteeing that once a man is in the category of those who have overcome (i.e., a true believer, cf. 2:7, note), under no circumstances can his name be erased from the Lamb's Book.

(Rev 3:6 KJV) He that hath an ear, let him hear what the Spirit saith unto the churches.

The Faithful Church

(Rev 3:7 KJV) And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth;

Rev 3:7: Philadelphia (modern Alasehir) was strategically positioned where Mysia, Lydia, and Phrygia joined one another. Attalus, king of Pergamos, founded the city to serve as a missionary city for Hellenism, the language and the culture of the Greeks. The promise (v. 12) that in a future day the believers would dwell in a city from which they would not be forced to flee must have been comforting to citizens of a city frequently subjected to earthquakes and tremors. Eliakim, the steward of Hezekiah, held the key to the palace in Jerusalem. The passage here is a quotation of Isa. 22:22, a characterization of Eliakim. The significance of the statement is that Jesus, the Davidic Messiah, is the key providing access to God.

(Rev 3:8 KJV) I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name.

(Rev 3:9 KJV) Behold, I will make them of the synagogue of Satan, which say they are Jews, and are not, but do lie; behold, I will make them to come and worship before thy feet, and to know that I have loved thee.

(Rev 3:10 KJV) Because thou hast kept the word of my patience, I also will keep thee from the hour of temptation, which shall come upon all the world, to try them that dwell upon the earth.

Rev 3:10: Among other promises, no promise has been more precious to the churches in subsequent years than this promise to Philadelphia. The substance of the pledge is clearly that of deliverance from the Great Tribulation which shall eventually envelop the whole earth. The church, i.e., all true believers, will be taken out of the world prior to the cataclysmic upheavals of the Tribulation judgment (cf. chs. 6-19).

(Rev 3:11 KJV) Behold, I come quickly: hold that fast which thou hast, that no man take thy crown.

(Rev 3:12 KJV) Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name.

(Rev 3:13 KJV) He that hath an ear, let him hear what the Spirit saith unto the churches.

The Lukewarm Church

(Rev 3:14 KJV) And unto the angel of the church of the Laodiceans write; These things saith the Amen, the faithful and true witness, the beginning of the creation of God;

Rev 3:14: Laodicea, possibly the church where Archippus was pastor and where Philemon served as a prominent member, was famous for its commerce and banking. Hierapolis joined Laodicea as a tourist center famous for hot mineral baths. The sheep on the hillside boasted a glossy, raven-colored beauty, unmatched anywhere. An ophthalmic ointment manufactured there was sought widely. In light of these assets, the Lord's admonition to buy of Him gold refined in the fire, to purchase white garments, and to anoint eyes with eye salve, is most enlightening. The term "Amen" is Hebrew in origin and refers to certitude and assurance (cf. Jon. 3:5, note; Matt. 5:26, note).

(Rev 3:15 KJV) I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot.

(Rev 3:16 KJV) So then because thou art lukewarm, and neither cold nor hot, I will spue thee out of my mouth.

(Rev 3:17 KJV) Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked:

(Rev 3:18 KJV) I counsel thee to buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see.

(Rev 3:19 KJV) As many as I love, I rebuke and chasten: be zealous therefore, and repent.

(Rev 3:20 KJV) Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me.

(Rev 3:21 KJV) To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne.

(Rev 3:22 KJV) He that hath an ear, let him hear what the Spirit saith unto the churches.

The Throne Room of Heaven

(Rev 4:1 KJV) After this I looked, and, behold, a door was opened in heaven: and the first voice which I heard was as it were of a trumpet talking with me; which said, Come up hither, and I will show thee things which must be hereafter.

Rev 4:1: This verse begins the third, final, and most extensive segment of the Apocalypse. The phrase "after this" refers to the church age, and declares that the visions reported in the remainder of the book follow the church age. Some scholars have seen the open door to heaven and the trumpet-like invitation as the rapture or the taking away of all believers. While it is not necessary to interpret the passage this way, it is evident that the church is never seen on earth again until the millennial kingdom is inaugurated. It is therefore probable that the church, i.e., the body of Christ, has been raptured before the events of the Great Tribulation which follow (cf. the promise of deliverance in 3:10). Chapters 4; 5 are a unit and in a real sense the key chapters of the book. Chapter 4 presents a vision of God the Creator, and ch. 5 of God the Redeemer. The Father is central in ch. 4, the Son is central in ch. 5. The vision prepares us for the terrible judgments to follow in chs. 6-19, and it gives us the rationale for God's visiting a rebellious world with such judgment.

(Rev 5:2 KJV) And I saw a strong angel proclaiming with a loud voice, Who is worthy to open the book, and to loose the seals thereof?

(Rev 5:3 KJV) And no man in heaven, nor in earth, neither under the earth, was able to open the book, neither to look thereon.

(Rev 5:4 KJV) And I wept much, because no man was found worthy to open and to read the book, neither to look thereon.

(Rev 5:5 KJV) And one of the elders saith unto me, Weep not: behold, the Lion of the tribe of Juda, the Root of David, hath prevailed to open the book, and to loose the seven seals thereof.

Rev 5:5: The "Lion of the tribe of Judah" (cf. Gen. 49:9, 10) refers to the chief or ultimate member of that tribe, namely, the Lord. Strangely, however, this ultimate One is also proclaimed to be the "Root of David" (cf. Isa. 11:1, 10). The former expresses His messiahship, the latter His preexistence and eternality.

(Rev 5:6 KJV) And I beheld, and, lo, in the midst of the throne and of the four beasts, and in the midst of the elders, stood a Lamb as it had been slain, having seven horns and seven eyes, which are the seven Spirits of God sent forth into all the earth.

Rev 5:6: Expecting to behold a kingly and ferocious lion, John turns to observe a "Lamb" (arnion, Gk., used 29 times in Revelation but only once elsewhere, in John 21:15) which, while obviously alive, nevertheless exhibited the marks of sacrifice. He has been dead but is now alive. Horns are symbolic of power and authority. Eyes signify insight, watchfulness, and comprehension. That there are seven of each speaks of the fullness of power and thorough watchfulness. Thus, this verse symbolically illustrates the omnipotence, omniscience, and omnipresence of the Lamb.

(Rev 5:7 KJV) And he came and took the book out of the right hand of him that sat upon the throne.

Worthy is the Lamb

(Rev 5:8 KJV) And when he had taken the book, the four beasts and four and twenty elders fell down before the Lamb, having every one of them harps, and golden vials full of odours, which are the prayers of saints.

(Rev 7:2 KJV) And I saw another angel ascending from the east, having the seal of the living God: and he cried with a loud voice to the four angels, to whom it was given to hurt the earth and the sea,

(Rev 7:3 KJV) Saying, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads.

(Rev 7:4 KJV) And I heard the number of them which were sealed: and there were sealed an hundred and forty and four thousand of all the tribes of the children of Israel.

Rev 7:4: Seals imply possession and ownership. The 144,000 individuals sealed during the Tribulation are the possession of God. Attempts to represent them as the church are futile in light of their reappearance in the midst of the 24 elders in ch. 14. The text is to be taken as it naturally reads. God still has for Israel a program to which He will be faithful. Israel is loved and treasured by God because of God's faithfulness to His promises. The Lord has marvelous last-day purposes for Israel. The 144,000 Jews (12,000 from each tribe) will be wonderfully converted to Christ during the Tribulation after the exodus of the church. Not only does the text clearly maintain this, but also the care in listing each of the tribes adds validity to the interpretation (vv. 5-8). The peculiarities of the listing are these: (1) inclusion of Levi (v. 7), doubtless because of the cessation of O.T. priesthood; and (2) the substitution of Manasseh for Dan (Rev. 7:6), the latter omitted possibly because of its idolatrous history.

(Rev 7:5 KJV) Of the tribe of Juda were sealed twelve thousand. Of the tribe of Reuben were sealed twelve thousand. Of the tribe of Gad were sealed twelve thousand.

(Rev 7:6 KJV) Of the tribe of Aser were sealed twelve thousand. Of the tribe of Nephthalim were sealed twelve thousand. Of the tribe of Manasses were sealed twelve thousand.

(Rev 7:7 KJV) Of the tribe of Simeon were sealed twelve thousand. Of the tribe of Levi were sealed twelve thousand. Of the tribe of Issachar were sealed twelve thousand.

(Rev 7:8 KJV) Of the tribe of Zabulon were sealed twelve thousand. Of the tribe of Joseph were sealed twelve thousand. Of the tribe of Benjamin were sealed twelve thousand.

A Multitude from the Great Tribulation

(Rev 7:9 KJV) After this I beheld, and, lo, a great multitude, which no man could number, of all nations, and kindreds, and people, and tongues, stood before the throne, and before the Lamb, clothed with white robes, and palms in their hands;

Rev 7:9: (vv. 9-14) Gentiles are also among those converted during the Great Tribulation. John now sees an innumerable multitude from among all nations, arrayed in white and standing before the throne. Were they the church, John would have no reason for perplexity. He would certainly have recognized some of them. He is informed by one of the elders that they are those who had washed their robes in the blood of the Lamb (v. 14). Further, they had come out of the Great Tribulation.

(Rev 8:3 KJV) And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne.

(Rev 8:4 KJV) And the smoke of the incense, which came with the prayers of the saints, ascended up before God out of the angel's hand.

(Rev 8:5 KJV) And the angel took the censer, and filled it with fire of the altar, and cast it into the earth: and there were voices, and thunderings, and lightnings, and an earthquake.

(Rev 8:6 KJV) And the seven angels which had the seven trumpets prepared themselves to sound.

First Trumpet: Vegetation Struck

(Rev 8:7 KJV) The first angel sounded, and there followed hail and fire mingled with blood, and they were cast upon the earth: and the third part of trees was burnt up, and all green grass was burnt up.

Rev 8:7: (vv. 7-12) The opening of the seventh seal initiates the trumpet judgments, just as the sounding of the seventh trumpet calls for the outpouring of the bowls of God's wrath. The general significance of these trumpet judgments in ch. 8 may be indicated as follows: The initial four trumpets reveal unprecedented natural calamity involving immense electrical storms, devastating hail, volcanic upheaval including pollution of ocean waters, and cosmic destruction of stars and other natural lights (vv. 7-9). The third trumpet may involve atomic warfare or some other nuclear catastrophe, which, after taking multitudes of lives, contaminates the waters and thus brings about the demise of many more (vv. 10, 11).

Second Trumpet: The Seas Struck

(Rev 8:8 KJV) And the second angel sounded, and as it were a great mountain burning with fire was cast into the sea: and the third part of the sea became blood;

(Rev 8:9 KJV) And the third part of the creatures which were in the sea, and had life, died; and the third part of the ships were destroyed.

Third Trumpet: The Waters Struck

(Rev 8:10 KJV) And the third angel sounded, and there fell a great star from heaven, burning as it were a lamp, and it fell upon the third part of the rivers, and upon the fountains of waters;

(Rev 8:11 KJV) And the name of the star is called Wormwood: and the third part of the waters became wormwood; and many men died of the waters, because they were made bitter.

Fourth Trumpet: The Heavens Struck

(Rev 8:12 KJV) And the fourth angel sounded, and the third part of the sun was smitten, and the third part of the moon, and the third part of the stars; so as the third part of them was darkened, and the day shone not for a third part of it, and the night likewise.

(Rev 8:13 KJV) And I beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, Woe, woe, woe, to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels, which are yet to sound!

Fifth Trumpet: The Locusts from the Bottomless Pit

(Rev 9:1 KJV) And the fifth angel sounded, and I saw a star fall from heaven unto the earth: and to him was given the key of the bottomless pit.

Rev 9:1: "Fallen" is in the perfect tense, which in Greek emphasizes a past action with results continuing into the future. The tense aids in establishing the identity of this "star" which had long ago been ejected from the heavenlies. The star is Satan, whose precosmic fall continues to afflict the human family (cf. Isa. 14; Ezek. 28). He is given a key (the power of release) to the bottomless pit. This "abyss" (Lit. shaft of the abyss) is apparently a place of confinement for fallen spirits (fallen angels).

(Rev 9:2 KJV) And he opened the bottomless pit; and there arose a smoke out of the pit, as the smoke of a great furnace; and the sun and the air were darkened by reason of the smoke of the pit.

(Rev 9:3 KJV) And there came out of the smoke locusts upon the earth: and unto them was given power, as the scorpions of the earth have power.

Rev 9:3: (vv. 3-12) The nature of these "locusts" is not that of a physical insect. They are expressly forbidden to inflict the kind of destruction which is characteristic of the insect (vv. 3, 4). Their humanlike faces and hair indicate that they are intelligent spiritual life (vv. 7-9). They do not kill, but the torment unleashed on the human family is so devastating that men seek death, only to find that, strangely, death flees away (vv. 5, 6). The best interpretation of this locust plague of the fifth trumpet is that these hideous, repugnant, and evil creatures are demonic in nature (v. 11). One of the ministries of the Holy Spirit in the present dispensation is the restraining of evil (2 Thess. 2:6, 7). This charitable ministry of restraining the onslaught of evil will be concluded just before the beginning of the Tribulation, and the end result will be a devastating invasion of the demonic in the lives of men. So stringent and devastating is this plague that John designates it the first of three woes (Rev. 9:12).

(Rev 9:4 KJV) And it was commanded them that they should not hurt the grass of the earth, neither any green thing, neither any tree; but only those men which have not the seal of God in their foreheads.

(Rev 9:5 KJV) And to them it was given that they should not kill them, but that they should be tormented five months: and their torment was as the torment of a scorpion, when he striketh a man.

(Rev 9:6 KJV) And in those days shall men seek death, and shall not find it; and shall desire to die, and death shall flee from them.

(Rev 9:7 KJV) And the shapes of the locusts were like unto horses prepared unto battle; and on their heads were as it were crowns like gold, and their faces were as the faces of men.

(Rev 9:8 KJV) And they had hair as the hair of women, and their teeth were as the teeth of lions.

(Rev 9:9 KJV) And they had breastplates, as it were breastplates of iron; and the sound of their wings was as the sound of chariots of many horses running to battle.

(Rev 9:10 KJV) And they had tails like unto scorpions, and there were stings in their tails: and their power was to hurt men five months.

(Rev 9:11 KJV) And they had a king over them, which is the angel of the bottomless pit, whose name in the Hebrew tongue is Abaddon, but in the Greek tongue hath his name Apollyon.

Rev 9:11: The "king" or angel who rules over these dissident spirits is also assigned a name which is characteristic of his work. The Hebrew word abaddon and the Greek term apollyon both signify "destruction." However, this should not be understood as annihilation. The word apollyon arises from luo (Gk.), meaning "to loose," and apo, a preposition indicating movement away. The idea is that the destruction caused by Satan and sin is, in effect, the loss of all meaningful existence and is due to being loosed forever from God.

(Rev 9:12 KJV) One woe is past; and, behold, there come two woes more hereafter.

Sixth Trumpet: The Angels from the Euphrates

(Rev 9:13 KJV) And the sixth angel sounded, and I heard a voice from the four horns of the golden altar which is before God,

Rev 9:13: (vv. 13-19) The sixth trumpet, the second woe, reveals an unprecedented armed assault from across the Euphrates River (vv. 13, 14). Interpreters differ extensively as to the significance of this plague. However, as one seeks to understand the text, it seems appropriate to see the reference to the Euphrates as the literal river. Since spiritual beings are not bound by any river, the more likely understanding is that an actual armed invasion of eastern powers numbering 200,000,000 will plunge the earth into a deadly conflict, resulting in the death of one-third of the earth's population. The description of the horses is such that modern military machines could be intended.

(Rev 9:14 KJV) Saying to the sixth angel which had the trumpet, Loose the four angels which are bound in the great river Euphrates.

(Rev 9:15 KJV) And the four angels were loosed, which were prepared for an hour, and a day, and a month, and a year, for to slay the third part of men.

(Rev 9:16 KJV) And the number of the army of the horsemen were two hundred thousand thousand: and I heard the number of them.

(Rev 9:17 KJV) And thus I saw the horses in the vision, and them that sat on them, having breastplates of fire, and of jacinth, and brimstone: and the heads of the horses were as the heads of lions; and out of their mouths issued fire and smoke and brimstone.

(Rev 9:18 KJV) By these three was the third part of men killed, by the fire, and by the smoke, and by the brimstone, which issued out of their mouths.

(Rev 9:19 KJV) For their power is in their mouth, and in their tails: for their tails were like unto serpents, and had heads, and with them they do hurt.

(Rev 9:20 KJV) And the rest of the men which were not killed by these plagues yet repented not of the works of their hands, that they should not worship devils, and idols of gold, and silver, and brass, and stone, and of wood: which neither can see, nor hear, nor walk:

Rev 9:20: Nothing more astonishing could be concluded about the two woes thus far revealed than John's observation that the remainder of the earth's inhabitants are not drawn to repentance by these cataclysmic trumpet judgments. There are two specific categories of unrepentance mentioned: heretical worship (v. 20) and the immorality of men (v. 21). This failure of men to respond appropriately to the judgments of the Tribulation introduces the reader to a crucial aspect of theology. The purpose of the Great Tribulation is to demonstrate, over a seven-year period, the consequences of living under the judgment of God. The goal of such an appeal is to encourage men to repent in light of the certainty of God's eternal retribution, foreshadowed by the seven tragic years of terrestrial wrath. The result of this last appeal in terms of judgment demonstrates the essential depravity of man. With full cognizance of the judgment of God, men still do not repent.

(Rev 9:21 KJV) Neither repented they of their murders, nor of their sorceries, nor of their fornication, nor of their thefts.

The Mighty Angel with the Little Book

(Rev 10:1 KJV) And I saw another mighty angel come down from heaven, clothed with a cloud: and a rainbow was upon his head, and his face was as it were the sun, and his feet as pillars of fire:

(Rev 10:5 KJV) And the angel which I saw stand upon the sea and upon the earth lifted up his hand to heaven,

(Rev 10:6 KJV) And sware by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer:

Rev 10:6: The word translated "delay" (chronos, Gk.) is illuminating. The fact that numerous events do in fact follow suggests that the angelic proclamation does not announce the end of chronological time, but rather the end of any further delay. Events of the Great Tribulation will now pass swiftly, moving inevitably toward the return of Christ and the establishment of His kingdom.

(Rev 10:7 KJV) But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets.

John Eats the Little Book

(Rev 10:8 KJV) And the voice which I heard from heaven spake unto me again, and said, Go and take the little book which is open in the hand of the angel which standeth upon the sea and upon the earth.

Rev 10:8: (vv. 8-10) The precise content of the bittersweet book is uncertain. That the book contains the words of God concerning eschatological matters is evident. Eating the book has to do with the assimilation of the message of the book. The judgments of God are sweet in that they bring evil to the proper end. On the other hand, the book is also bitter because the wrath of God is devastating as it falls upon the unrepentant recipients.

John Eats the Little Book

(Rev 10:8 KJV) And the voice which I heard from heaven spake unto me again, and said, Go and take the little book which is open in the hand of the angel which standeth upon the sea and upon the earth.

Rev 10:8: (vv. 8-10) The precise content of the bittersweet book is uncertain. That the book contains the words of God concerning eschatological matters is evident. Eating the book has to do with the assimilation of the message of the book. The judgments of God are sweet in that they bring evil to the proper end. On the other hand, the book is also bitter because the wrath of God is devastating as it falls upon the unrepentant recipients.

(Rev 10:9 KJV) And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey.

(Rev 10:10 KJV) And I took the little book out of the angel's hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter.

(Rev 10:11 KJV) And he said unto me, Thou must prophesy again before many peoples, and nations, and tongues, and kings.

The Two Witnesses

(Rev 11:1 KJV) And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein.

Rev 11:1: Five distinct temples are alluded to by the Scriptures. Solomon's temple was destroyed by Nebuchadnezzar in 587 B.C. Antiochus Epiphanes pillaged and consecrated to Jupiter the temple of Zerubbabel in 168 B.C. Herod's magnificent temple was reduced to ashes by Titus in A.D. 70. The fourth temple, the edifice described in this chapter, is to be the focus of attention during the Great Tribulation. Finally, the fifth temple will be the millennial temple described in Ezek. 40-47. In the measuring of this tribulation temple, the court is not measured because it is given to the Gentiles (or nations) for a period of 42 months, a period which corresponds to one-half of Daniel's Seventieth Week (cf. Dan. 9:24, note). This is also presented as a period of three and one-half prophetic years and as 1,260 days. Apparently the Antichrist will enter into covenant with Israel, a covenant which he will ruthlessly break after only three and one-half years. The remaining 42 months will be a time of incredible suffering for Israel during which the city of Jerusalem will be occupied by Gentiles.

(Rev 11:2 KJV) But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months.

(Rev 11:3 KJV) And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth.

Rev 11:3: (vv. 3-10) Identification of the two witnesses has engendered a host of interpretations. Those who follow a spiritual or allegorical approach have identified them as the O.T. and N.T., others as Elijah and Moses because of the similarities in activity, and still others as Elijah and Enoch since these never experienced death. A better interpretation would seem to be that the two witnesses represent two last-day prophets who perform their ministries in the spirit and power of Elijah and Moses. These names are not provided, and they should not be identified with any previous biblical character. The place of the execution of these witnesses is Jerusalem. The remarkable effectiveness of their ministry may be observed in the universal rejoicing which follows their deaths (v. 10).

(Rev 11:4 KJV) These are the two olive trees, and the two candlesticks standing before the God of the earth.

(Rev 11:5 KJV) And if any man will hurt them, fire proceedeth out of their mouth, and devoureth their enemies: and if any man will hurt them, he must in this manner be killed.

(Rev 11:6 KJV) These have power to shut heaven, that it rain not in the days of their prophecy: and have power over waters to turn them to blood, and to smite the earth with all plagues, as often as they will.

The Witnesses Killed

(Rev 11:7 KJV) And when they shall have finished their testimony, the beast that ascendeth out of the bottomless pit shall make war against them, and shall overcome them, and kill them.

Seventh Trumpet: The Kingdom Proclaimed

(Rev 11:15 KJV) And the seventh angel sounded; and there were great voices in heaven, saying, The kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever.

(Rev 11:16 KJV) And the four and twenty elders, which sat before God on their seats, fell upon their faces, and worshipped God,

(Rev 11:17 KJV) Saying, We give thee thanks, O Lord God Almighty, which art, and wast, and art to come; because thou hast taken to thee thy great power, and hast reigned.

(Rev 11:18 KJV) And the nations were angry, and thy wrath is come, and the time of the dead, that they should be judged, and that thou shouldest give reward unto thy servants the prophets, and to the saints, and them that fear thy name, small and great; and shouldest destroy them which destroy the earth.

(Rev 11:19 KJV) And the temple of God was opened in heaven, and there was seen in his temple the ark of his testament: and there were lightnings, and voices, and thunderings, and an earthquake, and great hail.

The Woman, the Child, and the Dragon

(Rev 12:1 KJV) And there appeared a great wonder in heaven; a woman clothed with the sun, and the moon under her feet, and upon her head a crown of twelve stars:

Rev 12:1: (vv. 1-5) The woman clothed with the sun cannot be the church. Christ gave birth to the church, not the church to Christ. The 12 stars upon her head are a certain indication that she should be identified as Israel. The Child which she delivers is the Christ (v. 5). The dragon who drew a third of the stars, probably a reference to the angelic hosts, from heaven is Satan (v. 4). Thus, a panorama of messianic history from the birth and the ascension of Jesus to the three and one-half years of persecution of the nation of Israel is revealed.

The Proclamations of Three Angels

(Rev 14:6 KJV) And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people,

(Rev 14:7 KJV) Saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters.

(Rev 14:8 KJV) And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication.

Rev 14:8: Babylon was viewed with special disfavor by the Hebrews due to the humiliation of the 70 years of captivity, the gross immorality and idolatry of the Babylonians, and the influence of the Babylonian mystery religions. The Christian community came to view the capital city of Rome as the new Babylon, oppressive and immoral. Soon Babylon became the Christian code for Rome. The repetition of the verb form "is fallen" emphasizes the utter desolation of that city's downfall.

(Rev 14:9 KJV) And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand,

(Rev 14:10 KJV) The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb:

(Rev 14:11 KJV) And the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name.

(Rev 14:12 KJV) Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus.

(Rev 14:13 KJV) And I heard a voice from heaven saying unto me, Write, Blessed are the dead which die in the Lord from henceforth: Yea, saith the Spirit, that they may rest from their labours; and their works do follow them.

Reaping the Earth's Harvest

(Rev 14:14 KJV) And I looked, and behold a white cloud, and upon the cloud one sat like unto the Son of man, having on his head a golden crown, and in his hand a sharp sickle.

(Rev 14:15 KJV) And another angel came out of the temple, crying with a loud voice to him that sat on the cloud, Thrust in thy sickle, and reap: for the time is come for thee to reap; for the harvest of the earth is ripe.

(Rev 14:16 KJV) And he that sat on the cloud thrust in his sickle on the earth; and the earth was reaped.

Reaping the Grapes of Wrath

(Rev 14:17 KJV) And another angel came out of the temple which is in heaven, he also having a sharp sickle.

Reaping the Grapes of Wrath

(Rev 14:17 KJV) And another angel came out of the temple which is in heaven, he also having a sharp sickle.

(Rev 14:18 KJV) And another angel came out from the altar, which had power over fire; and cried with a loud cry to him that had the sharp sickle, saying, Thrust in thy sharp sickle, and gather the clusters of the vine of the earth; for her grapes are fully ripe.

(Rev 14:19 KJV) And the angel thrust in his sickle into the earth, and gathered the vine of the earth, and cast it into the great winepress of the wrath of God.

(Rev 14:20 KJV) And the winepress was trodden without the city, and blood came out of the winepress, even unto the horse bridles, by the space of a thousand and six hundred furlongs.

Rev 14:20: During the bloody holocaust of Armageddon, the blood of the slain and wounded flows in such profusion that the horses are splashed with the crimson life even to their bridles. A furlong (stadion, Gk.) is one-eighth of a mile, which means the sight of the carnage extends approximately 200 miles.

Prelude to the Bowl Judgments

(Rev 15:1 KJV) And I saw another sign in heaven, great and marvellous, seven angels having the seven last plagues; for in them is filled up the wrath of God.

Rev 16:3 And the second angel poured out his vial upon the sea; and it became as the blood of a dead man; and every living soul died in the sea.

(Rev 16:5 KJV) And I heard the angel of the waters say, Thou art righteous, O Lord, which art, and wast, and shalt be, because thou hast judged thus.

(Rev 16:6 KJV) For they have shed the blood of saints and prophets, and thou hast given them blood to drink; for they are worthy.

(Rev 16:7 KJV) And I heard another out of the altar say, Even so, Lord God Almighty, true and righteous are thy judgments.

Fourth Bowl: Men Are Scorched

(Rev 16:8 KJV) And the fourth angel poured out his vial upon the sun; and power was given unto him to scorch men with fire.

Rev 16:8: Scorching heat might indicate radical alteration of atmospheric conditions on earth or intense nuclear explosions on the sun. Even these suggestions do not exhaust the possibilities.

Rev 16:10 And the fifth angel poured out his vial upon the seat of the beast; and his kingdom was full of darkness; and they gnawed their tongues for pain,

Rev 16:11 And blasphemed the God of heaven because of their pains and their sores, and repented not of their deeds.

Seventh Bowl: The Earth Utterly Shaken

(Rev 16:17 KJV) And the seventh angel poured out his vial into the air; and there came a great voice out of the temple of heaven, from the throne, saying, It is done.

(Rev 16:18 KJV) And there were voices, and thunders, and lightnings; and there was a great earthquake, such as was not since men were upon the earth, so mighty an earthquake, and so great.

(Rev 16:19 KJV) And the great city was divided into three parts, and the cities of the nations fell: and great Babylon came in remembrance before God, to give unto her the cup of the wine of the fierceness of his wrath.

(Rev 16:20 KJV) And every island fled away, and the mountains were not found.

(Rev 16:21 KJV) And there fell upon men a great hail out of heaven, every stone about the weight of a talent: and men blasphemed God because of the plague of the hail; for the plague thereof was exceeding great.

The Scarlet Woman and the Scarlet Beast

(Rev 17:1 KJV) And there came one of the seven angels which had the seven vials, and talked with me, saying unto me, Come hither; I will show unto thee the judgment of the great whore that sitteth upon many waters:

Rev 17:1: (vv. 1-18) Perhaps the most enigmatic of the visions of the Apocalypse is that of the great harlot. John himself registers considerable astonishment (Rev. 17:7). Nor is he able to comprehend the mystery. The angel explains that the woman sits on seven mountains (v. 9). She rides upon the political beast, which privately despises her. She has committed fornication with the kings of the earth. She is described as the mother of harlots and is drunk on the blood of the saints, indicating her intense involvement in persecution. She is further given the name Babylon the great (18:2). Idolatry began in Babylon or Babel with Nimrod (cf. Gen. 10:8, note). The cult of mother and child, Semiramis and Tammuz, was there initiated. This cult, along with other constituent elements of the Babylonian mysteries, was conserved by Roman and Greek religious systems. By the end of the first century, elements of the mysteries had also been adopted by some advocates of the Christian faith. Constantine's actions between A.D. 313 and 323 brought about the marriage of church and state, and with this union came undiluted doses of those ancient idolatrous faiths. By the time of the Reformation, those ancient myths and mysteries had been thoroughly assimilated into the Christian faith. The scarlet woman of this chapter is, in effect, a resurgence of those same erroneous doctrines. The difference seems to be that the ecumenicity of this latter-day world church embraces virtually all religious faiths. Few still comprehend the nature of genuine Christianity, and they suffer at the hands of the drunken harlot as in eras past. This passage should provide for modern believers an intuitive wariness, not only in the wake of organized ecumenism but also in the midst of movements which develop their entire thrust around just one major doctrine, whatever that may be.

The Meaning of the Woman and the Beast

(Rev 17:7 KJV) And the angel said unto me, Wherefore didst thou marvel? I will tell thee the mystery of the woman, and of the beast that carrieth her, which hath the seven heads and ten horns.

Rev 17:7: The beast which carries the scarlet woman is to be identified as the restored Roman Empire, which had an existence, was destroyed, but will live again only to go into perdition. The beast despises the union with the harlot; and when she is no longer useful, he sees to her death.

(Rev 17:8 KJV) The beast that thou sawest was, and is not; and shall ascend out of the bottomless pit, and go into perdition: and they that dwell on the earth shall wonder, whose names were not written in the book of life from the foundation of the world, when they behold the beast that was, and is not, and yet is.

(Rev 17:9 KJV) And here is the mind which hath wisdom. The seven heads are seven mountains, on which the woman sitteth.

(Rev 17:10 KJV) And there are seven kings: five are fallen, and one is, and the other is not yet come; and when he cometh, he must continue a short space.

Rev 17:10: Verses 10 and 11 are perhaps the most debated of all the passages in the Apocalypse. Since "fallen" is language more appropriate for kingdoms than for emperors, the best solution is probably to see the five fallen kings or kingdoms as Egypt, Assyria, Babylon, Medo-Persia, and Greece. The sixth kingdom ("one is") is the Rome of John's day. The last or seventh ("the other has not yet come") is the revived form of the Roman Empire, first in its diversified form of ten kingdoms, eventually yielding to the eighth and final form in the beast.

(Rev 17:11 KJV) And the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition.

(Rev 17:12 KJV) And the ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power as kings one hour with the beast.

(Rev 17:13 KJV) These have one mind, and shall give their power and strength unto the beast.

(Rev 17:14 KJV) These shall make war with the Lamb, and the Lamb shall overcome them: for he is Lord of lords, and King of kings: and they that are with him are called, and chosen, and faithful.

(Rev 17:15 KJV) And he saith unto me, The waters which thou sawest, where the whore sitteth, are peoples, and multitudes, and nations, and tongues.

(Rev 17:16 KJV) And the ten horns which thou sawest upon the beast, these shall hate the whore, and shall make her desolate and naked, and shall eat her flesh, and burn her with fire.

(Rev 17:17 KJV) For God hath put in their hearts to fulfil his will, and to agree, and give their kingdom unto the beast, until the words of God shall be fulfilled.

(Rev 17:18 KJV) And the woman which thou sawest is that great city, which reigneth over the kings of the earth.

The Fall of Babylon the Great

(Rev 18:1 KJV) And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory.

Finality of Babylon's Fall

(Rev 18:21 KJV) And a mighty angel took up a stone like a great millstone, and cast it into the sea, saying, Thus with violence shall that great city Babylon be thrown down, and shall be found no more at all.

(Rev 18:22 KJV) And the voice of harpers, and musicians, and of pipers, and trumpeters, shall be heard no more at all in thee; and no craftsman, of whatsoever craft he be, shall be found any more in thee; and the sound of a millstone shall be heard no more at all in thee;

(Rev 18:23 KJV) And the light of a candle shall shine no more at all in thee; and the voice of the bridegroom and of the bride shall be heard no more at all in thee: for thy merchants were the great men of the earth; for by thy sorceries were all nations deceived.

(Rev 18:24 KJV) And in her was found the blood of prophets, and of saints, and of all that were slain upon the earth.

Heaven Exults over Babylon

(Rev 19:1 KJV) And after these things I heard a great voice of much people in heaven, saying, Alleluia; Salvation, and glory, and honour, and power, unto the Lord our God:

The Beast and His Armies Defeated

(Rev 19:17 KJV) And I saw an angel standing in the sun; and he cried with a loud voice, saying to all the fowls that fly in the midst of heaven, Come and gather yourselves together unto the supper of the great God;

Rev 19:17: (vv. 17,18) This return of Christ at the close of the Great Tribulation culminates in a call to the birds and beasts of carrion to gather themselves for a feast at the supper of the great God. The beast and the false prophet attempt to join the conflict only to discover themselves banished to the lake of fire, which is synonymous with gehenna (Gk.) or "hell" (cf. Matt. 11:23, note). Those remaining of the forces of the Beast are killed and the fowls fed thereby.

(Rev 19:18 KJV) That ye may eat the flesh of kings, and the flesh of captains, and the flesh of mighty men, and the flesh of horses, and of them that sit on them, and the flesh of all men, both free and bond, both small and great.

(Rev 19:19 KJV) And I saw the beast, and the kings of the earth, and their armies, gathered together to make war against him that sat on the horse, and against his army.

(Rev 19:20 KJV) And the beast was taken, and with him the false prophet that wrought miracles before him, with which he deceived them that had received the mark of the beast, and them that worshipped his image. These both were cast alive into a lake of fire burning with brimstone.

(Rev 19:21 KJV) And the remnant were slain with the sword of him that sat upon the horse, which sword proceeded out of his mouth: and all the fowls were filled with their flesh.

Satan Bound 1000 Years

(Rev 20:1 KJV) And I saw an angel come down from heaven, having the key of the bottomless pit and a great chain in his hand.

Rev 20:1: Interpretations of Revelation 20:1-6 (see chart).

Chapter 20 introduces the glorious reign of Christ known as the Millennium. Mille (Lat.) means "thousand," while annum (Lat.) means "years." These are the characteristics of that reign: (1) the binding of Satan in the abyss, i.e., "bottomless pit" (vv. 2, 3); (2) the reigning of previously glorified saints along with Christ (v. 4); and (3) the monumental reversal of the curse of sin upon the earth (cf. Isa. 2:1-5; 11:1-9; Jer. 31:31-34; Joel 3:17-21; Amos 9:11-15; Mic. 4:1-5; Luke 1:31-33; 1 Cor. 15:24-28). The purposes of this kingdom age may be summarized as follows: (1) to fulfill the prophecies of the O.T. and the N.T. which prophesy such an era; (2) to demonstrate the blessings of God when the conditions of His economy are met; and (3) to demonstrate that even under utopian conditions with Satan himself bound, men born during the Millennium demonstrate the innate sinfulness of the human heart, and at the conclusion of the age rebel against a good and merciful God.

(Rev 20:2 KJV) And he laid hold on the dragon, that old serpent, which is the Devil, and Satan, and bound him a thousand years,

(Rev 20:3 KJV) And cast him into the bottomless pit, and shut him up, and set a seal upon him, that he should deceive the nations no more, till the thousand years should be fulfilled: and after that he must be loosed a little season.

The Saints Reign with Christ 1000 Years

(Rev 20:4 KJV) And I saw thrones, and they sat upon them, and judgment was given unto them: and I saw the souls of them that were beheaded for the witness of Jesus, and for the word of God, and which had not worshipped the beast, neither his image, neither had received his mark upon their foreheads, or in their hands; and they lived and reigned with Christ a thousand years.

(Rev 21:17 KJV) And he measured the wall thereof, an hundred and forty and four cubits, according to the measure of a man, that is, of the angel.

(Rev 21:18 KJV) And the building of the wall of it was of jasper: and the city was pure gold, like unto clear glass.

Rev 21:18: The colors of the foundations of the city are arresting even by mere description. Although interpreters are uncertain about the exact identification and color of each stone mentioned, the following will give an approximation: jasper = green; sapphire = sky blue; chalcedony = green copper silicate; emerald = greenest of all stones; sardonyx = white; sardius = blood red; chrysolite = gold; beryl = sea green; topaz = transparent greenish-gold; chrysoprase = yellow-green; jacinth = violet; amethyst = blue or purple.

(Rev 21:19 KJV) And the foundations of the wall of the city were garnished with all manner of precious stones. The first foundation was jasper; the second, sapphire; the third, a chalcedony; the fourth, an emerald;

(Rev 21:20 KJV) The fifth, sardonyx; the sixth, sardius; the seventh, chrysolyte; the eighth, beryl; the ninth, a topaz; the tenth, a chrysoprasus; the eleventh, a jacinth; the twelfth, an amethyst.

(Rev 21:21 KJV) And the twelve gates were twelve pearls: every several gate was of one pearl: and the street of the city was pure gold, as it were transparent glass.

The Glory of the New Jerusalem

(Rev 21:22 KJV) And I saw no temple therein: for the Lord God Almighty and the Lamb are the temple of it.

Rev 22:6 And he said unto me, These sayings are faithful and true: and the Lord God of the holy prophets sent his angel to show unto his servants the things which must shortly be done.

Rev 22:7 Behold, I come quickly: blessed is he that keepeth the sayings of the prophecy of this book.

Rev 22:8 And I John saw these things, and heard them. And when I had heard and seen, I fell down to worship before the feet of the angel which showed me these things.

Rev 22:9 Then saith he unto me, See thou do it not: for I am thy fellowservant, and of thy brethren the prophets, and of them which keep the sayings of this book: worship God.

Rev 22:10 And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand.

Rev 22:11 He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still.

(Rev 22:16 KJV) I Jesus have sent mine angel to testify unto you these things in the churches. I am the root and the offspring of David, and the bright and morning star.

(Rev 22:17 KJV) And the Spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst come. And whosoever will, let him take the water of life freely.

Rev 22:17: Appropriately, the Revelation of the Lord concludes with an invitation. Indeed, the book was not written merely to comfort suffering Christians, as some interpreters say; but, like the Bible as a whole, the book was written with a view to the conversion of the lost. The last hymn of appeal features a trio consisting of the Spirit, the bride or the church, and those who hear, as they all issue an appeal to come and "take the water of life freely." Even in a book weighted with awesome judgments, the merciful and loving heart of God manifests itself in this concluding invitation to lost men.

A Warning

(Rev 22:18 KJV) For I testify unto every man that heareth the words of the prophecy of this book, If any man shall add unto these things, God shall add unto him the plagues that are written in this book:

Rev 22:18: (vv. 18,19) Early Christian writers understood these verses as warnings to false teachers who would tamper with or alter the content of the Apocalypse. Such individuals by their actions reveal their unregenerate state and, therefore, are cursed with judgment (v. 18) and excluded from heaven (v. 19).

(Rev 8:4 KJV) And the smoke of the incense, which came with the prayers of the saints, ascended up before God out of the angel's hand.

(Rev 8:5 KJV) And the angel took the censer, and filled it with fire of the altar, and cast it into the earth: and there were voices, and thunderings, and lightnings, and an earthquake.

(Rev 8:6 KJV) And the seven angels which had the seven trumpets prepared themselves to sound.

First Trumpet: Vegetation Struck

(Rev 8:7 KJV) The first angel sounded, and there followed hail and fire mingled with blood, and they were cast upon the earth: and the third part of trees was burnt up, and all green grass was burnt up.

Rev 8:7: (vv. 7-12) The opening of the seventh seal initiates the trumpet judgments, just as the sounding of the seventh trumpet calls for the outpouring of the bowls of God's wrath. The general significance of these trumpet judgments in ch. 8 may be indicated as follows: The initial four trumpets reveal unprecedented natural calamity involving immense electrical storms, devastating hail, volcanic upheaval including pollution of ocean waters, and cosmic destruction of stars and other natural lights (vv. 7-9). The third trumpet may involve atomic warfare or some other nuclear catastrophe, which, after taking multitudes of lives, contaminates the waters and thus brings about the demise of many more (vv. 10, 11).

(Rev 10:10 KJV) And I took the little book out of the angel's hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter.

(Rev 10:11 KJV) And he said unto me, Thou must prophesy again before many peoples, and nations, and tongues, and kings.

The Two Witnesses

(Rev 11:1 KJV) And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein.

Rev 11:1: Five distinct temples are alluded to by the Scriptures. Solomon's temple was destroyed by Nebuchadnezzar in 587 B.C. Antiochus Epiphanes pillaged and consecrated to Jupiter the temple of Zerubbabel in 168 B.C. Herod's magnificent temple was reduced to ashes by Titus in A.D. 70. The fourth temple, the edifice described in this chapter, is to be the focus of attention during the Great Tribulation. Finally, the fifth temple will be the millennial temple described in Ezek. 40-47. In the measuring of this tribulation temple, the court is not measured because it is given to the Gentiles (or nations) for a period of 42 months, a period which corresponds to one-half of Daniel's Seventieth Week (cf. Dan. 9:24, note). This is also presented as a period of three and one-half prophetic years and as 1,260 days. Apparently the Antichrist will enter into covenant with Israel, a covenant which he will ruthlessly break after only three and one-half years. The remaining 42 months will be a time of incredible suffering for Israel during which the city of Jerusalem will be occupied by Gentiles.

Sodom's Depravity

(Gen 19:1 KJV) And there came two angels to Sodom at even; and Lot sat in the gate of Sodom: and Lot seeing them rose up to meet them; and he bowed himself with his face toward the ground;

(Gen 19:2 KJV) And he said, Behold now, my lords, turn in, I pray you, into your servant's house, and tarry all night, and wash your feet, and ye shall rise up early, and go on your ways. And they said, Nay; but we will abide in the street all night.

(Gen 19:3 KJV) And he pressed upon them greatly; and they turned in unto him, and entered into his house; and he made them a feast, and did bake unleavened bread, and they did eat.

(Gen 19:4 KJV) But before they lay down, the men of the city, even the men of Sodom, compassed the house round, both old and young, all the people from every quarter:

(Gen 19:5 KJV) And they called unto Lot, and said unto him, Where are the men which came in to thee this night? bring them out unto us, that we may know them.

Gen 19:5: Homosexuality was part of the perversion in Sodom (cf. Rom. 1:24, note). The location of these twin cities is likely at the southern end of the Dead Sea. Possibly the ruins of these cities are under water.

(Gen 19:6 KJV) And Lot went out at the door unto them, and shut the door after him,

(Gen 19:7 KJV) And said, I pray you, brethren, do not so wickedly.

(Gen 19:8 KJV) Behold now, I have two daughters which have not known man; let me, I pray you, bring them out unto you, and do ye to them as is good in your eyes: only unto these men do nothing; for therefore came they under the shadow of my roof.

(Gen 19:9 KJV) And they said, Stand back. And they said again, This one fellow came in to sojourn, and he will needs be a judge: now will we deal worse with thee, than with them. And they pressed sore upon the man, even Lot, and came near to break the door.

(Gen 19:10 KJV) But the men put forth their hand, and pulled Lot into the house to them, and shut to the door.

(Gen 19:11 KJV) And they smote the men that were at the door of the house with blindness, both small and great: so that they wearied themselves to find the door.

(Gen 19:15 KJV) And when the morning arose, then the angels hastened Lot, saying, Arise, take thy wife, and thy two daughters, which are here; lest thou be consumed in the iniquity of the city.

(Gen 28:12 KJV) And he dreamed, and behold a ladder set up on the earth, and the top of it reached to heaven: and behold the angels of God ascending and descending on it.

Gen 28:12: (vv. 12-14) Jacob's dream assured him that in spite of his deceit the blessings of the Abrahamic covenant would pass through him (13:14-16; 26:24; 35:10-13). Hence the Lord is called the God of Abraham, Isaac, and Jacob (Ex. 3:15). The ladder, a symbol of blessing from heaven, is interpreted by Jesus as a type of Himself, the One fulfilling the covenant (John 1:51).

Esau Comes to Meet Jacob

(Gen 32:1 KJV) And Jacob went on his way, and the angels of God met him.

Gen 32:1: Jacob Returns to Canaan (see map). After 20 years in northern Mesopotamia, Jacob returned to Canaan. On the way he encountered God face to face at Penuel (Gen 32:30,31).

(Gen 32:2 KJV) And when Jacob saw them, he said, This is God's host: and he called the name of that place Mahanaim.

(Job 4:18 KJV) Behold, he put no trust in his servants; and his angels he charged with folly:

(Psa 8:5 KJV) For thou hast made him a little lower than the angels, and hast crowned him with glory and honour.

Psa 8:5: The term translated "angels" may better be rendered "God," the usual meaning of ^elohim (Heb.). This also corresponds to N.T. interpretation, in that angels are not considered a higher order of beings than man (cf. 1 Cor. 6:3). However, the verse is quoted in Heb. 2:7, where it is translated "angels" (angelos, Gk.) following the LXX rendering. The solution to the apparent discrepancy is as follows: (1) 8:5 refers to man's unfallen state; (2) Heb. 2:7 pictures man's fallen state; (3) Heb. 2:9 denotes Christ's human and unglorified state (cf. Heb. 2:7-9).

(Psa 68:17 KJV) The chariots of God are twenty thousand, even thousands of angels: the Lord is among them, as in Sinai, in the holy place.

(Psa 78:25 KJV) Man did eat angels' food: he sent them meat to the full.

Psa 78:25: "Angels' food" (lit. "bread of the mighty") refers to the manna provided for the Israelites in the wilderness (cf. Ex. 16:12-15).

(Psa 78:49 KJV) He cast upon them the fierceness of his anger, wrath, and indignation, and trouble, by sending evil angels among them.

Psa 78:49: (vv. 49-51) This passage alludes to the tenth plague against the Egyptians -- the death of the firstborn (cf. Ex. 12:12, 13, 29). "Angels of destruction" ("messengers of evil") denotes good angels that execute the judgments of God (cf. Gen. 19:1-6; 2 Sam. 24:15-17; 2 Kin. 19:35).

(Psa 91:11 KJV) For he shall give his angels charge over thee, to keep thee in all thy ways.

Psa 91:11: (vv. 11,12) This passage certainly suggests that every child of God is under the watchful eye of the angelic host. According to Scripture, one of the functions of angels is to minister to the needs of believers (cf. Heb. 1:14). This passage was misused by Satan during our Lord's temptation experience in the wilderness (cf. Matt. 4:6; Luke 4:10, 11).

(Psa 91:12 KJV) They shall bear thee up in their hands, lest thou dash thy foot against a stone.

(Psa 103:20 KJV) Bless the LORD, ye his angels, that excel in strength, that do his commandments, hearkening unto the voice of his word.

(Psa 104:4 KJV) Who maketh his angels spirits; his ministers a flaming fire:

Psa 104:4: This verse affirms that God utilizes both the wind and the fire as His special servants (cf. 148:8). It is cited by the author of Hebrews to illustrate the similar servant status of angels (cf. Heb. 1:7).

(Psa 148:2 KJV) Praise ye him, all his angels: praise ye him, all his hosts.

(Mat 4:6 KJV) And saith unto him, If thou be the Son of God, cast thyself down: for it is written, He shall give his angels charge concerning thee: and in their hands they shall bear thee up, lest at any time thou dash thy foot against a stone.

(Mat 4:7 KJV) Jesus said unto him, It is written again, Thou shalt not tempt the Lord thy God.

(Mat 4:8 KJV) Again, the devil taketh him up into an exceeding high mountain, and showeth him all the kingdoms of the world, and the glory of them;

(Mat 4:9 KJV) And saith unto him, All these things will I give thee, if thou wilt fall down and worship me.

(Mat 4:10 KJV) Then saith Jesus unto him, Get thee hence, Satan: for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve.

(Mat 4:11 KJV) Then the devil leaveth him, and, behold, angels came and ministered unto him.

Jesus Begins His Galilean Ministry

(Mat 4:12 KJV) Now when Jesus had heard that John was cast into prison, he departed into Galilee;

Mat 4:12: (vv. 12-25) This passage introduces the beginning of Jesus' public ministry in Galilee. The Galilean ministry is seen as a fulfillment of Isa. 9:1, 2. It is a ministry characterized by preaching, teaching, and healing (see chart, "The Miracles of Jesus Christ," Matt. 8:1). A summary of this ministry (vv. 23-25) is described by Matthew in subsequent chapters as the proclamation of the new era both by words and deeds (chs. 5-8) of Jesus. The ministry is life-giving (vv. 13-16), preparatory (v. 17), personal (vv. 18-22), instructive (v. 23), and successful (vv. 24, 25).

(Mat 13:39 KJV) The enemy that sowed them is the devil; the harvest is the end of the world; and the reapers are the angels.

(Mat 13:40 KJV) As therefore the tares are gathered and burned in the fire; so shall it be in the end of this world.

(Mat 13:41 KJV) The Son of man shall send forth his angels, and they shall gather out of his kingdom all things that offend, and them which do iniquity;

(Mat 13:42 KJV) And shall cast them into a furnace of fire: there shall be wailing and gnashing of teeth.

(Mat 13:43 KJV) Then shall the righteous shine forth as the sun in the kingdom of their Father. Who hath ears to hear, let him hear.

The Parable of the Hidden Treasure

(Mat 13:44 KJV) Again, the kingdom of heaven is like unto treasure hid in a field; the which when a man hath found, he hideth, and for joy thereof goeth and selleth all that he hath, and buyeth that field.

Mat 13:44: (vv. 44-46) These parables (vv. 44-46), though difficult to interpret precisely, seem to illustrate God's love and care for His people hidden among the multitudes of the earth. For them Christ paid the supreme price. They will be raptured away someday suddenly, as a thief in the night comes to steal jewels.

Mat 13:49 So shall it be at the end of the world: the angels shall come forth, and sever the wicked from among the just,

Mat 13:50 And shall cast them into the furnace of fire: there shall be wailing and gnashing of teeth.

Mat 13:51 Jesus saith unto them, Have ye understood all these things? They say unto him, Yea, Lord.

Mat 13:52 Then said he unto them, Therefore every scribe which is instructed unto the kingdom of heaven is like unto a man that is an householder, which bringeth forth out of his treasure things new and old.

Mat 16:27 For the Son of man shall come in the glory of his Father with his angels; and then he shall reward every man according to his works.

The Parable of the Lost Sheep

(Mat 18:10 KJV) Take heed that ye despise not one of these little ones; for I say unto you, That in heaven their angels do always behold the face of my Father which is in heaven.

(Mat 18:11 KJV) For the Son of man is come to save that which was lost.

(Mat 22:30 KJV) For in the resurrection they neither marry, nor are given in marriage, but are as the angels of God in heaven.

(Mat 22:31 KJV) But as touching the resurrection of the dead, have ye not read that which was spoken unto you by God, saying,

(Mat 22:32 KJV) I am the God of Abraham, and the God of Isaac, and the God of Jacob? God is not the God of the dead, but of the living.

(Mat 22:33 KJV) And when the multitude heard this, they were astonished at his doctrine.

The Scribes: Which Is the First Commandment of All?

(Mat 22:34 KJV) But when the Pharisees had heard that he had put the Sadducees to silence, they were gathered together.

(Mat 24:31 KJV) And he shall send his angels with a great sound of a trumpet, and they shall gather together his elect from the four winds, from one end of heaven to the other.

The Parable of the Fig Tree

(Mat 24:32 KJV) Now learn a parable of the fig tree; When his branch is yet tender, and putteth forth leaves, ye know that summer is nigh:

No One Knows the Day or Hour

(Mat 24:36 KJV) But of that day and hour knoweth no man, no, not the angels of heaven, but my Father only.

Mat 24:36: The exact time of Christ's coming is not to be the concern of God's people (cf. also Jesus' parting words in Acts 1:6-8). That Christ, in His humiliation (incarnation), was not aware of the time is not a denial of His deity, but an evidence of His functional subordination and temporary surrender of the use of certain attributes while living a life of faith and dependence upon the Father.

(Mat 24:37 KJV) But as the days of Noe were, so shall also the coming of the Son of man be.

Mat 24:37: (vv. 37,38) Noah's day was characterized by preoccupation with trivial matters and neglect of spiritual concerns. Oblivious to the judgment of God, the inhabitants of the earth were caught unprepared by the Flood. Such a state of unpreparedness will exist when Jesus returns.

The Son of Man Will Judge the Nations

(Mat 25:31 KJV) When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory:

Mat 25:31: (vv. 31-46) The sheep and goat judgment should not be confused with other judgments (cf. Rev. 20:11-15, note), e.g., the judgment seat of Christ (bema, Gk.) for believers only, which occurs immediately following the departure of the church at the revelation of Christ (cf. 1 Cor. 3:13, note); or the Great White Throne judgment for unbelievers, which occurs at the conclusion of the millennial age (Rev. 20:11-15). This judgment of sheep and goats is at the conclusion of the Great Tribulation to determine who may enter the millennial or kingdom age. The basis of the judgment is the relationship of men to Christ, as demonstrated by their treatment of Israel during the Great Tribulation (vv. 34-46). Those who are saved (the "sheep") enter the kingdom prepared for them (v. 34), while the lost (the "goats") are turned away into eternal punishment (v. 46). The kingdom consists only of the saved at the outset of that final age.

(Mat 25:32 KJV) And before him shall be gathered all nations: and he shall separate them one from another, as a shepherd divideth his sheep from the goats:

(Mat 25:33 KJV) And he shall set the sheep on his right hand, but the goats on the left.

(Mat 25:34 KJV) Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world:

(Mat 25:41 KJV) Then shall he say also unto them on the left hand, Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels:

Mat 25:41: Hell was not prepared for men. Hell is a place prepared for the devil and his angels. However, men may choose to spend eternity there by failing to respond to the Creator's saving plan, thus leaving God no alternative except to confine those unbelievers to the place of punishment.

(Mat 26:53 KJV) Thinkest thou that I cannot now pray to my Father, and he shall presently give me more than twelve legions of angels?

(Mat 26:54 KJV) But how then shall the scriptures be fulfilled, that thus it must be?

(Mat 26:55 KJV) In that same hour said Jesus to the multitudes, Are ye come out as against a thief with swords and staves for to take me? I sat daily with you teaching in the temple, and ye laid no hold on me.

(Mat 26:56 KJV) But all this was done, that the scriptures of the prophets might be fulfilled. Then all the disciples forsook him, and fled.

(Mark 1:13 KJV) And he was there in the wilderness forty days, tempted of Satan; and was with the wild beasts; and the angels ministered unto him.

Jesus Begins His Galilean Ministry

(Mark 1:14 KJV) Now after that John was put in prison, Jesus came into Galilee, preaching the gospel of the kingdom of God,

Mark 1:14: Cities of the Galilean Ministry (see map). See Matt 4:23-25. Jesus began His public ministry at Cana, where He graced a wedding ceremony with His presence and turned water into wine (John 2:1-11). In the synagogue of Nazareth, Jesus announced that He was the fulfillment of prophecy from the book of Isaiah (Luke 4:16-22). But His hometown rejected Him, so He went to Capernaum, a prosperous fishing town situated along an international trade route. There He established a base of ministry.

In Capernaum He called Matthew to be His disciple (Mark 2:14) and healed the paralyzed servant of a centurion (Matt 8:5-13), as well as Peter's mother-in-law (Matt 8:14,15). The Sea of Galilee, with its fishing industry, was the setting for many miracles. At Nain, Jesus mercifully raised to life the only son of a widow (Luke 7:11-17). Chorazin and Bethsaida were cities Jesus chastised for their unbelief (Matt 11:21). The area of Gergesa was possibly where Jesus healed the demoniacs (Matt 8:28-34).

(vv. 14,15) The coming of the kingdom of God is the initial, the central, and the final burden of the Master's proclamation. Jesus' preaching began with the challenge, "Repent, for the kingdom of heaven is at hand" (Matt. 4:17). In His most extensive teaching pericope, the Sermon on the Mount (Matt. 5-7), Jesus described the righteousness of the kingdom. Then as His days of earthly sojourn drew to a close, He instructed the apostles concerning the course of this age and the dawning of the kingdom of God (Matt. 24:14ff.). In order to understand the "kingdom of God," or "heaven," motif, one must recognize its seven aspects which are unfolded in God's revelation: (1) God, by virtue of being Creator of all things, is also the Proprietor and Ruler of all (Ps. 10:16; 24:1, 2, 9, 10). (2) More particularly, God is the King of Israel, although, in reluctant response to the nation's insistence during the era of the judges upon having an earthly king (cf. Judg. 8:22, 23; 1 Sam. 8:4-9), the theocracy was set aside. (3) Having allowed a human line of kings to reign, God, through His spokesmen, the prophets, proclaims the reestablishment of the theocracy -- an everlasting kingdom through the Davidic line (cf. 1 Sam. 13:14; 2 Sam. 7:15, 16; Ps. 89:21, 36-38; Isa. 11:1-9; Dan. 7:13, 14). (4) Jesus Christ, who comes from the Davidic line (cf. Matt. 1:1; Luke 1:32, 33), offers the kingdom promised by God through the prophets, but the Jews reject the King (cf. the parable of the minas in Luke 19:11-14). (5) Jewish rejection opened the door to the inclusion of the Gentiles in the kingdom, but this new aspect of the kingdom took the form of a mystery in the church. Christ reigns in the hearts of subjects who have experienced the New Birth and who thus make up the church (cf. 10:15; John 3:3, 5; Rom. 14:17; Col. 1:13). (6) The phenomenon of the kingdom hidden in the hearts of men is temporary because Jesus shall once again appear physically, ushering in the apocalyptic kingdom and reigning on the throne of David for a thousand years (Rev. 20:4-6). (7) God's reign is forever, but the earthly kingdom terminates after the thousand years in order to give way to the eternal kingdom in heaven (1 Cor. 15:24-26, 28; 2 Tim. 4:18; Rev. 22:3, 5). From all of these aspects, one gathers the fact that the kingdom of God is that perfect reign of God wherein He destroys His enemies and bestows His blessings upon His subjects. Very often, two or more aspects of the kingdom are realized at one period in time. Despite the varying aspects, however, two factors are constant: (1) it is God who ushers in the kingdom, and (2) Jesus is His appointed King.

(Mark 8:38 KJV) Whosoever therefore shall be ashamed of me and of my words in this adulterous and sinful generation; of him also shall the Son of man be ashamed, when he cometh in the glory of his Father with the holy angels.

Jesus Transfigured on the Mount

(Mark 9:1 KJV) And he said unto them, Verily I say unto you, That there be some of them that stand here, which shall not taste of death, till they have seen the kingdom of God come with power.

Mark 9:1: The proximity of this verse to the following context indicates that the transfiguration is the event designated by Jesus as "the kingdom of God present with power." Others have seen this as a reference to either Christ's crucifixion, His resurrection, His ascension, or His return.

(Mark 12:25 KJV) For when they shall rise from the dead, they neither marry, nor are given in marriage; but are as the angels which are in heaven.

(Mark 12:26 KJV) And as touching the dead, that they rise: have ye not read in the book of Moses, how in the bush God spake unto him, saying, I am the God of Abraham, and the God of Isaac, and the God of Jacob?

(Mark 12:27 KJV) He is not the God of the dead, but the God of the living: ye therefore do greatly err.

The Scribes: Which Is the First Commandment of All?

(Mark 12:28 KJV) And one of the scribes came, and having heard them reasoning together, and perceiving that he had answered them well, asked him, Which is the first commandment of all?

(Mark 13:27 KJV) And then shall he send his angels, and shall gather together his elect from the four winds, from the uttermost part of the earth to the uttermost part of heaven.

The Parable of the Fig Tree

(Mark 13:28 KJV) Now learn a parable of the fig tree; When her branch is yet tender, and putteth forth leaves, ye know that summer is near:

No One Knows the Day or Hour

(Mark 13:32 KJV) But of that day and that hour knoweth no man, no, not the angels which are in heaven, neither the Son, but the Father.

(Mark 13:33 KJV) Take ye heed, watch and pray: for ye know not when the time is.

(Mark 13:34 KJV) For the Son of man is as a man taking a far journey, who left his house, and gave authority to his servants, and to every man his work, and commanded the porter to watch.

(Mark 13:35 KJV) Watch ye therefore: for ye know not when the master of the house cometh, at even, or at midnight, or at the cockcrowing, or in the morning:

(Mark 13:36 KJV) Lest coming suddenly he find you sleeping.

(Mark 13:37 KJV) And what I say unto you I say unto all, Watch.

(Luke 2:15 KJV) And it came to pass, as the angels were gone away from them into heaven, the shepherds said one to another, Let us now go even unto Bethlehem, and see this thing which is come to pass, which the Lord hath made known unto us.

(Luke 2:16 KJV) And they came with haste, and found Mary, and Joseph, and the babe lying in a manger.

(Luke 2:17 KJV) And when they had seen it, they made known abroad the saying which was told them concerning this child.

(Luke 2:18 KJV) And all they that heard it wondered at those things which were told them by the shepherds.

(Luke 2:19 KJV) But Mary kept all these things, and pondered them in her heart.

(Luke 2:20 KJV) And the shepherds returned, glorifying and praising God for all the things that they had heard and seen, as it was told unto them.

Luke 4:10 For it is written, He shall give his angels charge over thee, to keep thee:

Luke 4:11 And in their hands they shall bear thee up, lest at any time thou dash thy foot against a stone.

Luke 4:12 And Jesus answering said unto him, It is said, Thou shalt not tempt the Lord thy God.

Luke 4:13 And when the devil had ended all the temptation, he departed from him for a season.

(Luke 9:26 KJV) For whosoever shall be ashamed of me and of my words, of him shall the Son of man be ashamed, when he shall come in his own glory, and in his Father's, and of the holy angels.

Jesus Transfigured on the Mount

(Luke 9:27 KJV) But I tell you of a truth, there be some standing here, which shall not taste of death, till they see the kingdom of God.

Luke 9:27: "Some standing here who shall not taste death till they see the kingdom of God" is thought by some to refer to the destruction of Jerusalem, and by others to the coming of the Holy Spirit at Pentecost (cf. Acts 2). Many find a reference to the transfiguration, which follows shortly when Jesus appears to the disciples as a glorious King.

Confess Christ Before Men

(Luke 12:8 KJV) Also I say unto you, Whosoever shall confess me before men, him shall the Son of man also confess before the angels of God:

(Luke 12:9 KJV) But he that denieth me before men shall be denied before the angels of God.

(Luke 12:10 KJV) And whosoever shall speak a word against the Son of man, it shall be forgiven him: but unto him that blasphemeth against the Holy Ghost it shall not be forgiven.

Luke 12:10: The sin which has no forgiveness is blasphemy against the Holy Spirit (cf. Matt. 12:31, note). This consists of attributing to Satan the work of the Holy Spirit, who alone is able to bring men to salvation. Not ignorance, but a fixed character that is hostile to the Spirit, is indicated. Some believe that such sin is confined to the days of Jesus' presence on the earth, and applies to the assigning of His work to Satan (11:14-20). The early church condemned the denial of the Lord as that sin which drives away forever the Holy Spirit, thus the sin without forgiveness.

(Luke 12:11 KJV) And when they bring you unto the synagogues, and unto magistrates, and powers, take ye no thought how or what thing ye shall answer, or what ye shall say:

(Luke 12:12 KJV) For the Holy Ghost shall teach you in the same hour what ye ought to say.

The Parable of the Rich Fool

(Luke 12:13 KJV) And one of the company said unto him, Master, speak to my brother, that he divide the inheritance with me.

(Luke 15:10 KJV) Likewise, I say unto you, there is joy in the presence of the angels of God over one sinner that repenteth.

The Parable of the Lost Son

(Luke 15:11 KJV) And he said, A certain man had two sons:

(Luke 16:22 KJV) And it came to pass, that the beggar died, and was carried by the angels into Abraham's bosom: the rich man also died, and was buried;

Luke 16:22: (vv. 22,23) "Abraham's bosom" is a Jewish figurative expression denoting the place of repose to which Lazarus was carried at his death. It is a synonym for "Paradise" (23:43; 2 Cor. 12:4) and "heaven." "Hades" (v. 23) is another word for "hell." The rabbis divided the state after death into a place for the righteous (Abraham's Bosom, Paradise) and a place for the wicked (Hades). This is similar to the Greek concept of Hades, which likewise had two compartments. Some think that this passage suggests that Hades is the place for all the dead, with two regions: Abraham's Bosom as the abode of the righteous, and a place of torment as the abode of the wicked. At the resurrection of Jesus, Abraham's Bosom was emptied and all the righteous were led into heaven. The unrighteous dead await final judgment, when "Hades" will be cast into the "lake of fire" (Rev. 20:14), or "hell." However, such an approach to this passage seems unwarranted. "Abraham's Bosom" is simply a synonym for heaven and Paradise; hence, Paradise cannot be conceived as one compartment in "Hades" where the righteous await final expedition to heaven at Christ's resurrection. Death for the believer is immediate fellowship with God in heaven, and for the unbeliever is immediate consignment to hell for all eternity. Abraham's Bosom=Paradise=Heaven Hades=Hell=Lake of fire

(Luke 16:23 KJV) And in hell he lift up his eyes, being in torments, and seeth Abraham afar off, and Lazarus in his bosom.

(Luke 16:24 KJV) And he cried and said, Father Abraham, have mercy on me, and send Lazarus, that he may dip the tip of his finger in water, and cool my tongue; for I am tormented in this flame.

Luke 16:24: The torments of eternal existence in hell are both real and explicit. Four aspects specified in the passage are: (1) torment in the flame (vv. 23-25); (2) perpetual memory of opportunity forfeited (v. 25); (3) awareness of blessings lost (v. 23); and (4) separation from the presence and blessings of God (v. 26). The rich man's confinement is viewed as permanent.

(Luke 16:25 KJV) But Abraham said, Son, remember that thou in thy lifetime receivedst thy good things, and likewise Lazarus evil things: but now he is comforted, and thou art tormented.

(Luke 16:26 KJV) And beside all this, between us and you there is a great gulf fixed: so that they which would pass from hence to you cannot; neither can they pass to us, that would come from thence.

(Luke 16:27 KJV) Then he said, I pray thee therefore, father, that thou wouldest send him to my father's house:

(Luke 16:28 KJV) For I have five brethren; that he may testify unto them, lest they also come into this place of torment.

(Luke 16:29 KJV) Abraham saith unto him, They have Moses and the prophets; let them hear them.

(Luke 16:30 KJV) And he said, Nay, father Abraham: but if one went unto them from the dead, they will repent.

(Luke 16:31 KJV) And he said unto him, If they hear not Moses and the prophets, neither will they be persuaded, though one rose from the dead.

Luke 16:31: "Moses and the prophets" is the customary way of referring to the O.T. Scriptures. Clearly Jesus recognized the Scriptures as a wholly sufficient guide for anyone legitimately seeking the truth. In reply to the rich man's argument that a resurrection from the dead would be convincing to his brethren, Abraham notes that the problem is attitude, not evidence. If they have not believed the Scriptures, then they will not believe even one raised from the dead.

Jesus Warns of Offenses

(Luke 17:1 KJV) Then said he unto the disciples, It is impossible but that offences will come: but woe unto him, through whom they come!

Luke 17:1: The term "offenses" ("stumbling blocks") denotes the traps used in catching animals. In the N.T. it always figuratively designates the attitude that leads others into sin.

(Luke 20:36 KJV) Neither can they die any more: for they are equal unto the angels; and are the children of God, being the children of the resurrection.

Luke 20:36: Since people do not die in heaven, there is no need for marriages to bring about births. "Angels" are not part of the physical order, and they do not engage in physical functions. Men will be like the angels, deathless and above the physical level.

(Luke 20:37 KJV) Now that the dead are raised, even Moses showed at the bush, when he calleth the Lord the God of Abraham, and the God of Isaac, and the God of Jacob.

(Luke 20:38 KJV) For he is not a God of the dead, but of the living: for all live unto him.

Luke 20:38: Remembering God's revelation of Himself to Moses (Ex. 3:6), Jesus knows that years after the death of the patriarchs, God refers to them as being in a living relationship to Himself.

(Luke 20:39 KJV) Then certain of the scribes answering said, Master, thou hast well said.

(Luke 20:40 KJV) And after that they durst not ask him any question at all.

Jesus: How Can David Call His Descendant Lord?

(Luke 20:41 KJV) And he said unto them, How say they that Christ is David's son?

Luke 20:41: Jesus is not denying His own descent from David. He means that the description of the Messiah as David's Son is insufficient by itself. The Messiah is a far more exalted figure, who, instead of merely occupying the throne of David, will occupy the very throne of God.

(Luke 24:23 KJV) And when they found not his body, they came, saying, that they had also seen a vision of angels, which said that he was alive.

(Luke 24:24 KJV) And certain of them which were with us went to the sepulchre, and found it even so as the women had said: but him they saw not.

(Luke 24:25 KJV) Then he said unto them, O fools, and slow of heart to believe all that the prophets have spoken:

Luke 24:25: "Slow of heart" reflects the Hebrew concept of the heart as the seat of intelligence. Their inability to comprehend has led to their despair.

(Luke 24:26 KJV) Ought not Christ to have suffered these things, and to enter into his glory?

Luke 24:26: "These things" refers to the rejection and crucifixion of Jesus, which become stumbling blocks to these men.

(Luke 24:27 KJV) And beginning at Moses and all the prophets, he expounded unto them in all the scriptures the things concerning himself.

Luke 24:27: "Moses and all the Prophets" is a Jewish way of designating the whole O.T.

The Disciples' Eyes Opened

(Luke 24:28 KJV) And they drew nigh unto the village, whither they went: and he made as though he would have gone further.

(John 1:51 KJV) And he saith unto him, Verily, verily, I say unto you, Hereafter ye shall see heaven open, and the angels of God ascending and descending upon the Son of man.

Water Turned to Wine

(John 2:1 KJV) And the third day there was a marriage in Cana of Galilee; and the mother of Jesus was there:

John 2:1: Cana is a village about 9 miles north of Nazareth and is the home of Nathanael (21:2).

(John 20:12 KJV) And seeth two angels in white sitting, the one at the head, and the other at the feet, where the body of Jesus had lain.

(John 20:13 KJV) And they say unto her, Woman, why weepest thou? She saith unto them, Because they have taken away my Lord, and I know not where they have laid him.

(John 20:14 KJV) And when she had thus said, she turned herself back, and saw Jesus standing, and knew not that it was Jesus.

(John 20:15 KJV) Jesus saith unto her, Woman, why weepest thou? whom seekest thou? She, supposing him to be the gardener, saith unto him, Sir, if thou have borne him hence, tell me where thou hast laid him, and I will take him away.

(John 20:16 KJV) Jesus saith unto her, Mary. She turned herself, and saith unto him, Rabboni; which is to say, Master.

(John 20:17 KJV) Jesus saith unto her, Touch me not; for I am not yet ascended to my Father: but go to my brethren, and say unto them, I ascend unto my Father, and your Father; and to my God, and your God.

John 20:17: Note the command, "Do not cling to Me." Mary's devoted though mistaken notion is that Jesus is back and she will never lose Him again. However, Christ is to ascend to the Father, and physical fellowship is only temporary until He returns. Jesus did not object to being touched, as His invitation to Thomas affirms (cf. v. 27).

(John 20:18 KJV) Mary Magdalene came and told the disciples that she had seen the Lord, and that he had spoken these things unto her.

The Apostles Commissioned

(John 20:19 KJV) Then the same day at evening, being the first day of the week, when the doors were shut where the disciples were assembled for fear of the Jews, came Jesus and stood in the midst, and saith unto them, Peace be unto you.

(Acts 7:53 KJV) Who have received the law by the disposition of angels, and have not kept it.

Stephen the Martyr

(Acts 7:54 KJV) When they heard these things, they were cut to the heart, and they gnashed on him with their teeth.

(Rom 8:38 KJV) For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come,

(Rom 8:39 KJV) Nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord.

(1 Cor 4:9 KJV) For I think that God hath set forth us the apostles last, as it were appointed to death: for we are made a spectacle unto the world, and to angels, and to men.

(1 Cor 4:10 KJV) We are fools for Christ's sake, but ye are wise in Christ; we are weak, but ye are strong; ye are honourable, but we are despised.

(1 Cor 6:3 KJV) Know ye not that we shall judge angels? how much more things that pertain to this life?

(1 Cor 6:4 KJV) If then ye have judgments of things pertaining to this life, set them to judge who are least esteemed in the church.

(1 Cor 6:5 KJV) I speak to your shame. Is it so, that there is not a wise man among you? no, not one that shall be able to judge between his brethren?

(1 Cor 6:6 KJV) But brother goeth to law with brother, and that before the unbelievers.

(1 Cor 6:7 KJV) Now therefore there is utterly a fault among you, because ye go to law one with another. Why do ye not rather take wrong? why do ye not rather suffer yourselves to be defrauded?

(1 Cor 6:8 KJV) Nay, ye do wrong, and defraud, and that your brethren.

(1 Cor 6:9 KJV) Know ye not that the unrighteous shall not inherit the kingdom of God? Be not deceived: neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind,

1 Cor 6:9: The word "sodomites" refers to men having sexual relations with men. Cf. Rom. 1:24, note, for a fuller discussion of the Bible's message concerning homosexuality.

(1 Cor 6:10 KJV) Nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God.

(1 Cor 6:11 KJV) And such were some of you: but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God.

(1 Cor 11:10 KJV) For this cause ought the woman to have power on her head because of the angels.

(1 Cor 11:11 KJV) Nevertheless neither is the man without the woman, neither the woman without the man, in the Lord.

(1 Cor 11:12 KJV) For as the woman is of the man, even so is the man also by the woman; but all things of God.

(1 Cor 11:13 KJV) Judge in yourselves: is it comely that a woman pray unto God uncovered?

(1 Cor 11:14 KJV) Doth not even nature itself teach you, that, if a man have long hair, it is a shame unto him?

(1 Cor 11:15 KJV) But if a woman have long hair, it is a glory to her: for her hair is given her for a covering.

(1 Cor 11:16 KJV) But if any man seem to be contentious, we have no such custom, neither the churches of God.

The Greatest Gift

(1 Cor 13:1 KJV) Though I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass, or a tinkling cymbal.

1 Cor 13:1: A More Excellent Way (see chart).

(1 Cor 13:2 KJV) And though I have the gift of prophecy, and understand all mysteries, and all knowledge; and though I have all faith, so that I could remove mountains, and have not charity, I am nothing.

(1 Cor 13:3 KJV) And though I bestow all my goods to feed the poor, and though I give my body to be burned, and have not charity, it profiteth me nothing.

(1 Cor 13:4 KJV) Charity suffereth long, and is kind; charity envieth not; charity vaunteth not itself, is not puffed up,

(1 Cor 13:5 KJV) Doth not behave itself unseemly, seeketh not her own, is not easily provoked, thinketh no evil;

(1 Cor 13:6 KJV) Rejoiceth not in iniquity, but rejoiceth in the truth;

(1 Cor 13:7 KJV) Beareth all things, believeth all things, hopeth all things, endureth all things.

(1 Cor 13:8 KJV) Charity never faileth: but whether there be prophecies, they shall fail; whether there be tongues, they shall cease; whether there be knowledge, it shall vanish away.

1 Cor 13:8: (vv. 8-10) Prophecies, tongues, and knowledge will come to an end because of the partial nature of their purpose. The time of their cessation (at least for knowledge and prophecy; cf. v. 9) will be when "that which is perfect [or complete] has come" (telos, Gk.). It is possible that tongues will cease in and of themselves prior to the ceasing of knowledge and prophecies. The middle voice in Greek is used for "cease" with respect to tongues. The passive voice is used with "fail" and "vanish away" with respect to prophecies and knowledge. The middle voice often speaks of reflexive action, thus indicating that tongues may cease in and of themselves, whereas prophecies and knowledge must be acted on by "the perfect" when it comes. "That which is perfect" has been variously interpreted to mean (1) the completion of the canon of Scripture, (2) the maturity of the church at the close of the apostolic age, (3) the death of believers and their immediate presence with the Lord (cf. 2 Cor. 5:8), (4) the rapture of the church, (5) the return of Christ, (6) the eternal state, or (7) the eschaton (i.e., end time events) as a unified whole.

(1 Cor 13:9 KJV) For we know in part, and we prophesy in part.

(1 Cor 13:10 KJV) But when that which is perfect is come, then that which is in part shall be done away.

(1 Cor 13:11 KJV) When I was a child, I spake as a child, I understood as a child, I thought as a child: but when I became a man, I put away childish things.

(1 Cor 13:12 KJV) For now we see through a glass, darkly; but then face to face: now I know in part; but then shall I know even as also I am known.

(1 Cor 13:13 KJV) And now abideth faith, hope, charity, these three; but the greatest of these is charity.

1 Cor 13:13: "Love" is a translation of the Greek noun agape. In this nominal form the word has only seven possible appearances in secular Greek writings. The writers of the N.T. virtually coined the word to describe Christian love. Eros, the common Greek word for "love," is never found in the N.T. The appetitive, self-interested love of eros could never describe the selfless giving of Christian love. Philos (Gk.) is a term often employed, its general meaning of esteem and affection heightened by a Christian context. There are occasions when agape and philos are apparently used interchangeably or synonymously. The primary term for Christlike love, however, is the Greek word agape. To comprehend precisely what the early disciples meant by agape, one must examine the attributes of love listed in vv. 4-8. Here Christian love is not described by feelings but defined in loving acts.

Prophecy and Tongues

(1 Cor 14:1 KJV) Follow after charity, and desire spiritual gifts, but rather that ye may prophesy.

Purpose of the Law

(Gal 3:19 KJV) Wherefore then serveth the law? It was added because of transgressions, till the seed should come to whom the promise was made; and it was ordained by angels in the hand of a mediator.

(Gal 3:20 KJV) Now a mediator is not a mediator of one, but God is one.

(Gal 3:21 KJV) Is the law then against the promises of God? God forbid: for if there had been a law given which could have given life, verily righteousness should have been by the law.

(Gal 3:22 KJV) But the scripture hath concluded all under sin, that the promise by faith of Jesus Christ might be given to them that believe.

(Gal 3:23 KJV) But before faith came, we were kept under the law, shut up unto the faith which should afterwards be revealed.

(Gal 3:24 KJV) Wherefore the law was our schoolmaster to bring us unto Christ, that we might be justified by faith.

Gal 3:24: The law's purpose was never to save. Rather, the law was a "tutor" (paidagogos, Gk.), designed to reveal man's sinfulness and inadequacy, thus sending him to God to find justification by faith. The law effects this purpose by demonstrating in its canons the holy character of God. Additionally, the law provides a perfect standard by which man may measure himself morally and spiritually. Seeing in the law the perfection of God and the imperfection of man, one is instructed to come to Christ in faith (see chart, "Law and Grace" Gal. 3:2). The word paidagogos refers to a slave into whose charge the children were committed in a given household. Among other responsibilities, the paidagogos was to see that the child made it to school safely and returned home at the conclusion of the day. In the same way, the law supervised the growth of God's people until the coming of Christ (cf. also Matt. 5:17-18, note).

(Gal 3:25 KJV) But after that faith is come, we are no longer under a schoolmaster.

Sons and Heirs

(Gal 3:26 KJV) For ye are all the children of God by faith in Christ Jesus.

(Col 2:18 KJV) Let no man beguile you of your reward in a voluntary humility and worshipping of angels, intruding into those things which he hath not seen, vainly puffed up by his fleshly mind,

(Col 2:19 KJV) And not holding the Head, from which all the body by joints and bands having nourishment ministered, and knit together, increaseth with the increase of God.

(Col 2:20 KJV) Wherefore if ye be dead with Christ from the rudiments of the world, why, as though living in the world, are ye subject to ordinances,

Col 2:20: "The basic principles of the world" may refer to the elementary method of the legalists or to the personal powers of evil (cf. v. 8, note).

(Col 2:21 KJV) (Touch not; taste not; handle not;

Col 2:21: The strict legalism of the heretic expresses itself in terms of external rules.

(Col 2:22 KJV) Which all are to perish with the using;) after the commandments and doctrines of men?

(Col 2:23 KJV) Which things have indeed a show of wisdom in will worship, and humility, and neglecting of the body; not in any honour to the satisfying of the flesh.

Col 2:23: No genuine wisdom is present in these heretical teachings. But this does not prevent an "appearance of wisdom," i.e., a feigned wisdom. "Self-imposed religion" probably refers to the determined promulgation of those myths which had no basis in revealed truth but were concocted in the corporate heretical imagination.

Not Carnality but Christ

(Col 3:1 KJV) If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God.

Col 3:1: The first-class conditional assumes the reality of the condition being stated, therefore it makes sense to say "since" and not "if." Therefore the verse could also be translated, "Since, then, you were raised with Christ..." It is an affirmation rather than a probing produced by doubt (cf. 1:23; 3:9). The present imperative connotes "continue seeking," i.e., as you have been doing.

(2 Th 1:7 KJV) And to you who are troubled rest with us, when the Lord Jesus shall be revealed from heaven with his mighty angels,

2 Th 1:7: (vv. 7,8) "Rest" may be synonymous with the "times of refreshing" prophecy of Acts 3:19. If this is correct, Paul is making reference to the Millennium. The word speaks of a "relaxation of strain" once God's purpose has been satisfied in history. The Lord will be revealed as the Great Judge, surrounded by angels, sending fire from heaven to culminate in the judgments of the Tribulation period as He comes to rule all nations (Ps. 2; 8; Rev. 19:11-20:6). These verses should not be confused with the earlier event of the Rapture, which features no overt acts of punishment of the world and is described in 1 Thess. 4:13-18. The word translated "revealed" is actually a noun, and it means "an unveiling," "a disclosure." Of the 22 uses of this word in the Greek N.T., 13 are in Paul's epistles. The vengeance described here is not vindictive but is the proper administration of justice (see John 5:22) toward those who "do not obey the gospel of our Lord Jesus Christ" (v. 8). Here "obey" serves as a synonym for saving faith.

(2 Th 1:8 KJV) In flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ:

(2 Th 1:9 KJV) Who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power;

2 Th 1:9: "Everlasting destruction" is not the destruction of a person in the sense of annihilation but in the sense of being cut off forever from the Lord's presence and all that makes living truly meaningful.

(2 Th 1:10 KJV) When he shall come to be glorified in his saints, and to be admired in all them that believe (because our testimony among you was believed) in that day.

2 Th 1:10: "That Day" is a reference to the Day of the Lord, the time of God's demonstration of His glory over all opposition (cf. 1 Thess. 5:1, 2). It begins with the opening of the Tribulation (Rev. 4-19) and comes to a close with the establishment of the new heavens and the new earth (see Rev. 21; 22). It will be a time of retribution, redemption, and restoration as God makes all things right.

(2 Th 1:11 KJV) Wherefore also we pray always for you, that our God would count you worthy of this calling, and fulfil all the good pleasure of his goodness, and the work of faith with power:

(2 Th 1:12 KJV) That the name of our Lord Jesus Christ may be glorified in you, and ye in him, according to the grace of our God and the Lord Jesus Christ.

The Great Apostasy

(2 Th 2:1 KJV) Now we beseech you, brethren, by the coming of our Lord Jesus Christ, and by our gathering together unto him,

2 Th 2:1: (vv. 1,2) The Thessalonians had been taught by someone other than Paul that the persecution they were experiencing was a part of the Tribulation judgment and that there was no rapture for which they should hope. Paul denies this. A letter to the Thessalonians from someone claiming to be Paul had been the occasion for some to decide that "the day of Christ" had already arrived. This would have been a denial of the prophetic outline Paul presented in the first epistle. Paul cautions that the Thessalonians are not to be troubled by this inaccurate notion. The words "had come" (enesteken, Gk.) could be rendered "is present," "is now present," or "stands near." The tense of the verb implies that "the day of Christ" has drawn near and now stands near as an abiding result. For this reason some expositors suggest that this phrase supports belief in the imminent return of Christ.

(1 Tim 3:16 KJV) And without controversy great is the mystery of godliness: God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory.

1 Tim 3:16: Some Greek texts have "who" rather than "God." The six phrases which follow appear to be a quotation from an early Christian hymn. The term "justified" here has its Hebrew meaning of "vindicated," the idea being that Christ was vindicated in the resurrection, the agent of which was the Holy Spirit (cf. Acts 2:32, 33; Rom. 1:4).

The Great Apostasy

(1 Tim 4:1 KJV) Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils;

(1 Tim 5:21 KJV) I charge thee before God, and the Lord Jesus Christ, and the elect angels, that thou observe these things without preferring one before another, doing nothing by partiality.

(1 Tim 5:22 KJV) Lay hands suddenly on no man, neither be partaker of other men's sins: keep thyself pure.

(1 Tim 5:23 KJV) Drink no longer water, but use a little wine for thy stomach's sake and thine often infirmities.

1 Tim 5:23: The water was often contaminated. Wine was one of the few medicinal aids available. Timothy, who apparently suffered frequent bodily illness, is instructed to take a little wine for medicinal purposes, indicating that he was an absolute abstainer who had to be advised to take wine at all.

(1 Tim 5:24 KJV) Some men's sins are open beforehand, going before to judgment; and some men they follow after.

(1 Tim 5:25 KJV) Likewise also the good works of some are manifest beforehand; and they that are otherwise cannot be hid.

Honor Masters

(1 Tim 6:1 KJV) Let as many servants as are under the yoke count their own masters worthy of all honour, that the name of God and his doctrine be not blasphemed.

(Heb 1:4 KJV) Being made so much better than the angels, as he hath by inheritance obtained a more excellent name than they.

Heb 1:4: Christ's Superiority in Hebrews 1 (see chart).

The superiority of Jesus to the angels is proven by the seven O.T. quotations which follow in vv. 5-14.

The Son Exalted Above Angels

(Heb 1:5 KJV) For unto which of the angels said he at any time, Thou art my Son, this day have I begotten thee? And again, I will be to him a Father, and he shall be to me a Son?

(Heb 1:6 KJV) And again, when he bringeth in the firstbegotten into the world, he saith, And let all the angels of God worship him.

(Heb 1:7 KJV) And of the angels he saith, Who maketh his angels spirits, and his ministers a flame of fire.

(Heb 1:8 KJV) But unto the Son he saith, Thy throne, O God, is for ever and ever: a sceptre of righteousness is the sceptre of thy kingdom.

Heb 1:8: "O God" addresses the messianic King as fully divine.

(Heb 1:9 KJV) Thou hast loved righteousness, and hated iniquity; therefore God, even thy God, hath anointed thee with the oil of gladness above thy fellows.

Heb 1:9: The first "God" in the text could be an address, as in v. 8, so that Christ is again addressed as divine.

(Heb 1:10 KJV) And, Thou, Lord, in the beginning hast laid the foundation of the earth; and the heavens are the works of thine hands:

(Heb 1:11 KJV) They shall perish; but thou remainest; and they all shall wax old as doth a garment;

Heb 1:11: (vv. 11,12) The immutability or changelessness of the Christ is contrasted with the passing state of the created order. One of the attributes of deity is immutability (cf. 13:8).

(Heb 1:12 KJV) And as a vesture shalt thou fold them up, and they shall be changed: but thou art the same, and thy years shall not fail.

(Heb 1:13 KJV) But to which of the angels said he at any time, Sit on my right hand, until I make thine enemies thy footstool?

(Heb 1:14 KJV) Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation?

Heb 1:14: Angels in the New Testament (see chart).

Cf. Ezek. 10:20, note on angels.

Do Not Neglect Salvation

(Heb 2:1 KJV) Therefore we ought to give the more earnest heed to the things which we have heard, lest at any time we should let them slip.

Heb 2:1: (vv. 1-4) This is the first of five crucial "warning passages" found in the book (3:7-4:13; 5:11-6:12; 10:19-39; 12:14-29).

(Heb 2:2 KJV) For if the word spoken by angels was stedfast, and every transgression and disobedience received a just recompense of reward;

Heb 2:2: Both Stephen (Acts 7:53) and Paul (Gal. 3:19) indicate that the Law was given by angels. In Deut. 33:2 of the LXX, the last clause of the verse reads "at His right hand were angels with Him," which apparently was an interpretation of the "holy ones" in the previous clause.

(Heb 2:3 KJV) How shall we escape, if we neglect so great salvation; which at the first began to be spoken by the Lord, and was confirmed unto us by them that heard him;

(Heb 2:4 KJV) God also bearing them witness, both with signs and wonders, and with divers miracles, and gifts of the Holy Ghost, according to his own will?

Heb 2:4: "Gifts of the Holy Spirit" could mean that God distributes the Holy Spirit to each believer (Gal. 3:5) or that the Holy Spirit gives gifts to believers (1 Cor. 12:11). The verse employs all three of the terms generally used in the N.T. to convey the idea of the miraculous. "Signs" emphasizes the divine communication in the miraculous. "Wonders" stresses the impression made upon those witnessing the miracle. "Miracles" is better rendered "powers" and calls attention to the awesome abilities which produce the miraculous (cf. Acts 2:22, note).

The Son Made Lower than Angels

(Heb 2:5 KJV) For unto the angels hath he not put in subjection the world to come, whereof we speak.

Heb 2:5: (vv. 5-18) This is an important section theologically in that several reasons for the incarnation as a necessity for the atonement are listed. Verses 17, 18 are especially important.

(Heb 2:6 KJV) But one in a certain place testified, saying, What is man, that thou art mindful of him? or the son of man, that thou visitest him?

Heb 2:6: This indefinite mode of expression does not imply that the author did not know the place in Scripture where this quote was found. Both he and his readers were well acquainted with Ps. 8. For the author of Hebrews, all the O.T. is the voice of the Holy Spirit, regardless of the human author.

(Heb 2:7 KJV) Thou madest him a little lower than the angels; thou crownedst him with glory and honour, and didst set him over the works of thy hands:

Heb 2:7: The Hebrew text has ^elohim ("God" or "gods") in Ps. 8:5, while the LXX, as this text, has "angels." The Hebrew "gods" was used in a lesser sense of both angels and men (Ps. 82:6). Jesus understood "men" as the meaning of "gods" (Ps. 82:6), as John 10:35 indicates (cf. Ps. 8:5, note).

(Heb 2:8 KJV) Thou hast put all things in subjection under his feet. For in that he put all in subjection under him, he left nothing that is not put under him. But now we see not yet all things put under him.

(Heb 2:9 KJV) But we see Jesus, who was made a little lower than the angels for the suffering of death, crowned with glory and honour; that he by the grace of God should taste death for every man.

Heb 2:9: This action provides the basis for the crowning "with glory and honor." That Jesus tasted of death for every man is another testimony to the universality of the atonement.

Bringing Many Sons to Glory

(Heb 2:10 KJV) For it became him, for whom are all things, and by whom are all things, in bringing many sons unto glory, to make the captain of their salvation perfect through sufferings.

Heb 2:10: To make Jesus "perfect through sufferings" does not mean that any imperfection, spiritual or moral, existed in Christ's nature. Rather, He fully experienced the suffering of humanity through complete identification with humanity. The word "perfect" has the idea of "completion."

(Heb 2:16 KJV) For verily he took not on him the nature of angels; but he took on him the seed of Abraham.

Heb 2:16: "Seed of Abraham" usually refers to the physical descendants of Abraham, but the absence of the article in Greek before "seed" may emphasize the character of the people, thus the spiritual seed of Abraham: Gentiles and Jews (Gal. 3:29). The same expression in John 8:33, however, obviously means "Jews."

(Heb 2:17 KJV) Wherefore in all things it behoved him to be made like unto his brethren, that he might be a merciful and faithful high priest in things pertaining to God, to make reconciliation for the sins of the people.

Heb 2:17: The phrase "a merciful and faithful High Priest" refers to the mediatorial office of Christ as High Priest before God, a theological concept that will be developed at great length later in the epistle. Jesus is a "merciful" High Priest in that as Man He fully understands man, and He is a "faithful" High Priest in that as God He can be completely trusted by men to be their means of atonement. All can approach Christ with absolute confidence (for He is faithful) and with assurance that they will find mercy (for He is merciful). Note how these twin concepts are developed in 3:1-6 and 4:14-16.

(Heb 2:18 KJV) For in that he himself hath suffered being tempted, he is able to succour them that are tempted.

The Son Was Faithful

(Heb 3:1 KJV) Wherefore, holy brethren, partakers of the heavenly calling, consider the Apostle and High Priest of our profession, Christ Jesus;

(Heb 12:22 KJV) But ye are come unto mount Sion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels,

Heb 12:22: "Zion" (or Sion) is one of the hills upon which Jerusalem is built. In Hebrews it is used symbolically of the city of the living God, the heavenly Jerusalem.

(Heb 12:23 KJV) To the general assembly and church of the firstborn, which are written in heaven, and to God the Judge of all, and to the spirits of just men made perfect,

Heb 12:23: "Church" (ekklesia, Gk.) refers to Christians who are on the earth and also to those who are registered in the heavenly Jerusalem. This is a clear reference to the universal church, consisting of all the regenerate. "Spirits of just men made perfect" refers to the people of God in O.T. times, who are now seen in heaven.

(Heb 12:24 KJV) And to Jesus the mediator of the new covenant, and to the blood of sprinkling, that speaketh better things than that of Abel.

(Heb 13:2 KJV) Be not forgetful to entertain strangers: for thereby some have entertained angels unawares.

Heb 13:2: "Unwittingly entertained angels" recalls the incidents of Abraham in Gen. 18 and Lot in Gen. 19, in which their hospitality provided for them the company of angels. While the passage is not suggesting that we may expect angelic visitors, there is nonetheless a high incentive provided for the extension of hospitality to all men.

(Heb 13:3 KJV) Remember them that are in bonds, as bound with them; and them which suffer adversity, as being yourselves also in the body.

(Heb 13:4 KJV) Marriage is honourable in all, and the bed undefiled: but whoremongers and adulterers God will judge.

Heb 13:4: The first clause has no verb in Greek. If the interpretation is "marriage is honorable among all," the statement becomes a refutation of asceticism, which downgraded marriage. If the imperative is supplied, "let marriage be," the statement becomes a call to purity within marriage. Nowhere is the purity and wholesomeness of the physical relationship within marriage more clearly presented. God is the author of sexuality. As long as the expression of intimacy exists exclusively between husband and wife, it is undefiled and honorable (cf. Song 3:4, note). Adultery, on the other hand, stands under God's judgment.

(Heb 13:5 KJV) Let your conversation be without covetousness; and be content with such things as ye have: for he hath said, I will never leave thee, nor forsake thee.

(Heb 13:6 KJV) So that we may boldly say, The Lord is my helper, and I will not fear what man shall do unto me.

Concluding Religious Directions

(Heb 13:7 KJV) Remember them which have the rule over you, who have spoken unto you the word of God: whose faith follow, considering the end of their conversation.

Heb 13:7: Both here and in v. 17 one finds mentioned "those who rule over you." The Greek word employed is not the one which is generally used to mean "to reign" as king or governor. The word found here (hegeomai, Gk.) has meanings such as "lead," "preside," "govern," or "rule." The best approach is to understand that those who occupied the office of pastor (elder) in the early churches were held in esteem and reverence. The Hebrews are cautioned to remember them continually and to obey and submit to them. Their faith is to be followed because of its evident results in their lives. Those who are members of the local churches are to see that the pastor's duty to "watch out for your souls" can be discharged "with joy" rather than "with grief" (v. 17). The two verses together portray the God-ordained leadership of the elders or pastors in the early assemblies (see 1 Pet. 5:3 for a caution as to the extent of this rule).

(1 Pet 1:12 KJV) Unto whom it was revealed, that not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.

Living Before God Our Father

(1 Pet 1:13 KJV) Wherefore gird up the loins of your mind, be sober, and hope to the end for the grace that is to be brought unto you at the revelation of Jesus Christ;

1 Pet 1:13: (vv. 13-16) The believer's living hope, based on his new birth, should lead to: (1) practical obedience and (2) growth in holiness. Holy living is motivated by a God-fearing faith that does not presume upon the redemption that was purchased at so great a cost (vv. 18, 19).

(1 Pet 3:22 KJV) Who is gone into heaven, and is on the right hand of God; angels and authorities and powers being made subject unto him.

1 Pet 3:22: Christ has been raised from the dead and has gone into heaven to the place of power and authority. Thus, the future for the new people of God is assured.

(1 Pet 4:1 KJV) Forasmuch then as Christ hath suffered for us in the flesh, arm yourselves likewise with the same mind: for he that hath suffered in the flesh hath ceased from sin;

1 Pet 4:1: (vv. 1-5) The "therefore" of v. 1 looks back to 3:18, with 3:19-22 being parenthetical. The death and suffering of Christ on our behalf has made possible a new way of thinking and acting. The new life-style of careful, godly living is an open condemnation of the values of a pagan society in every age. Peter rightly notes that the pagan response will be one of astonishment when Christians refuse to participate with them in the "same flood of dissipation" (v. 4).

(1 Pet 4:2 KJV) That he no longer should live the rest of his time in the flesh to the lusts of men, but to the will of God.

(1 Pet 4:3 KJV) For the time past of our life may suffice us to have wrought the will of the Gentiles, when we walked in lasciviousness, lusts, excess of wine, revellings, banquetings, and abominable idolatries:

(1 Pet 4:4 KJV) Wherein they think it strange that ye run not with them to the same excess of riot, speaking evil of you:

(1 Pet 4:5 KJV) Who shall give account to him that is ready to judge the quick and the dead.

(1 Pet 4:6 KJV) For for this cause was the gospel preached also to them that are dead, that they might be judged according to men in the flesh, but live according to God in the spirit.

1 Pet 4:6: The point of this verse is that the Good News of the gospel message was preached to Christians who are now dead. While these believers may have been condemned and put to death in the realm of the flesh, there will be a great reversal in God's judgment. God promises that believers will live in the new resurrection realm.

Serving for God's Glory

(1 Pet 4:7 KJV) But the end of all things is at hand: be ye therefore sober, and watch unto prayer.

Doom of False Teachers

(2 Pet 2:4 KJV) For if God spared not the angels that sinned, but cast them down to hell, and delivered them into chains of darkness, to be reserved unto judgment;

2 Pet 2:4: (vv. 4-10) Peter provides a warning for the readers by three examples of previous judgments upon: (1) the angels, (2) the Sodomites, and (3) the antediluvians destroyed by the Flood.

Peter uses the Greek verb tartarosas (to hold captive in Tartarus) to indicate where the sinning angels were sent. The word translated "hell" (from tartarosas) is used only here in the N.T. The reference is to the place in which some fallen angels "who did not keep their proper domain" (Jude 6) are kept awaiting judgment. The sin which the fallen angels committed probably occurred prior to the Fall of Adam and Eve (cf. Gen. 3). If this is correct, we have no information as to the nature of the sin or why only certain evil angels are confined while others remain free. An alternate view is that the sin described is a reference to Gen. 6:1-4, where the sons of God (i.e., fallen angels) are said to have intermarried with the daughters of men (human women). This latter view, however, is unlikely, since it does not appear that angels (spirit beings) can have sexual relations with women (cf. Luke 20:34-36).

(2 Pet 2:5 KJV) And spared not the old world, but saved Noah the eighth person, a preacher of righteousness, bringing in the flood upon the world of the ungodly;

(2 Pet 2:6 KJV) And turning the cities of Sodom and Gomorrha into ashes condemned them with an overthrow, making them an ensample unto those that after should live ungodly;

(2 Pet 2:7 KJV) And delivered just Lot, vexed with the filthy conversation of the wicked:

(2 Pet 2:8 KJV) (For that righteous man dwelling among them, in seeing and hearing, vexed his righteous soul from day to day with their unlawful deeds;)

(2 Pet 2:9 KJV) The Lord knoweth how to deliver the godly out of temptations, and to reserve the unjust unto the day of judgment to be punished:

(2 Pet 2:10 KJV) But chiefly them that walk after the flesh in the lust of uncleanness, and despise government. Presumptuous are they, selfwilled, they are not afraid to speak evil of dignities.

2 Pet 2:10: God's wrath is certain to fall on the false teachers of Peter's day. He characterizes them as indulging in the flesh. They despise "authority" (kuriotetos, Gk.), which may refer to the rejection of the Lord (kurios, Gk.) Jesus Christ over them.

(2 Pet 2:11 KJV) Whereas angels, which are greater in power and might, bring not railing accusation against them before the Lord.

(Jude 1:6 KJV) And the angels which kept not their first estate, but left their own habitation, he hath reserved in everlasting chains under darkness unto the judgment of the great day.

Jude 1:6: The reference to angels "who did not keep their proper domain" corresponds to Peter's reference to the same event (see 2 Pet. 2:4, note). The pre-cosmic fall of Satan (noted typologically in Isa. 14 and Ezek. 28) included a sizable contingent of angels who followed him (possibly one third, cf. Rev. 12:4). Some of these have been reserved in chains awaiting the concluding judgment of all angels (cf. 1 Cor. 6:3), while others remain active agents of Satan.

(Jude 1:7 KJV) Even as Sodom and Gomorrha, and the cities about them in like manner, giving themselves over to fornication, and going after strange flesh, are set forth for an example, suffering the vengeance of eternal fire.

(Jude 1:8 KJV) Likewise also these filthy dreamers defile the flesh, despise dominion, and speak evil of dignities.

(Jude 1:9 KJV) Yet Michael the archangel, when contending with the devil he disputed about the body of Moses, durst not bring against him a railing accusation, but said, The Lord rebuke thee.

Jude 1:9: Readers are introduced to an incident concerning the death of Moses. Oral tradition and apocryphal literature (The Assumption of Moses) contain the story concerning the struggle over Moses' body. The contestants were Satan and Michael, the archangel. Although no explanation is provided anywhere in Scripture, it may be that Satan had planned to acquire the body of Moses for use as a relic, and, hence, an object of worship among the Hebrew people. The account of this encounter demonstrates the intrinsic evil of those who openly "speak evil of dignitaries" (v. 8). Jude remarks that even Michael did not bring an accusation against the devil but contented himself with God's judgment, saying, "The Lord rebuke you!" The point is that if a mighty archangel had respect for celestial powers, how much more so should the case be with the human false teachers?

(Jude 1:10 KJV) But these speak evil of those things which they know not: but what they know naturally, as brute beasts, in those things they corrupt themselves.

(Jude 1:11 KJV) Woe unto them! for they have gone in the way of Cain, and ran greedily after the error of Balaam for reward, and perished in the gainsaying of Core.

Jude 1:11: Three repugnant examples from the history of Israel are provided to depict the false prophets against whom Jude's epistle is directed: (1) Cain represents the heart of a murderer (cf. Gen. 4:1-15). (2) Balaam is typical of the adulterous mind (cf. Num. 22-24). (3) Korah was noted for rebellion against God's chosen leadership (cf. Num. 16:1-40). The evil teachers that occupy Jude's mind are in the mold of these reprehensible characters from Israel's past. The seriousness with which Jude viewed deviant doctrine is readily observed in the description of their spiritual activities in vv. 12 and 13.

Apostates Depraved and Doomed

(Jude 1:12 KJV) These are spots in your feasts of charity, when they feast with you, feeding themselves without fear: clouds they are without water, carried about of winds; trees whose fruit withereth, without fruit, twice dead, plucked up by the roots;

(Rev 1:20 KJV) The mystery of the seven stars which thou sawest in my right hand, and the seven golden candlesticks. The seven stars are the angels of the seven churches: and the seven candlesticks which thou sawest are the seven churches.

Rev 1:20: Much of the difficulty in interpreting the Apocalypse is solved by the identification of the characters and symbols which comprise the pageantry of the book. One term and two symbols must be explained in this verse: (1) Mystery -- a truth which may not be discerned as a result of intellectual deduction or inquiry, but which may be ascertained only by direct, special revelation from God (cf. Eph. 3:3, note). (2) Seven stars -- identified as the angels of the seven churches. The Greek word translated "angels" (angeloi) carries a primary meaning of "messenger." A possible interpretation of these angels in the right hand of the Lord is that they are the pastors or shepherds of the seven historic congregations addressed herein. They are the "messengers" to the church. (3) Lampstands -- the oil lamp as a symbol for the church is logical and rewarding when it is remembered that oil is one of the symbols for the Holy Spirit. The lamps represent the churches, whose function of providing light to a darkened world is made possible by the indwelling Holy Spirit.

The Loveless Church

(Rev 2:1 KJV) Unto the angel of the church of Ephesus write; These things saith he that holdeth the seven stars in his right hand, who walketh in the midst of the seven golden candlesticks;

Rev 2:1: The Seven Churches of the Apocalypse (see map). The churches of seven cities were recipients of an apocalyptic letter from the Lord through John. By commendation, rebuke, and warning, the people of God were exhorted to remain faithful in adversity. These churches held significant roles in the Christian experience of Asia Minor as a result of their location within a transportation network linking different parts of the region.

The Seven Churches of Revelation (see chart).

(vv. 2:1-3:22) The seven churches addressed in chs. 2 and 3 were seven historical assemblies in Asia Minor. However, a universal application is discernible: (1) characteristics of the seven congregations are remarkably typical of those prominently displayed by local congregations in every era; (2) the number seven suggests that the message, though historically conditioned, is remarkably applicable to every age; and (3) some interpreters believe that the seven churches reflect seven epochs of church history, as well as the seven specific historical assemblies. Each letter follows a similar pattern. Each letter begins with a characterization of Christ, usually drawn from ch. 1. Each letter closes with a challenge to the "overcomers" within the local churches. The challenge is taken in each case from the last four chapters of the book (19-22), which commence with the marriage supper of the Lamb and the return of Christ, and conclude with the eternal state of the new heaven, new earth, and New Jerusalem.

The city of Ephesus is located a few miles inland from the Aegean Sea on the Cayster River. Its harbor has long since filled with silt. The city boasted one of the seven wonders of the world, the temple of Artemis. Pausanias and others considered it to be by far the most amazing of the seven. The excavations at ancient Ephesus are among the most extensive in the earth. Archaeologist J.T. Wood labored for six years before discovering the ruins of the great temple of Artemis (called Diana by the Romans). The magnificent 24,000-seat amphitheater has also been excavated. The worship of Artemis included shameless and vile practices, e.g., the use of prostitution and mutilation in the rituals. Heraclitus, the weeping philosopher of Ephesus, lamented the vileness of the city. In A.D. 252 the Goths reduced the temple and city to rubble.

(Rev 3:5 KJV) He that overcometh, the same shall be clothed in white raiment; and I will not blot out his name out of the book of life, but I will confess his name before my Father, and before his angels.

Rev 3:5: This verse is often construed as a threat that improper behavior is likely to result in the removal of one's name from the Lamb's Book of Life. Actually, the very opposite is the case, as the emphatic double negative in Greek affirms (lit. "I will no not blot out"). The verse is a promise, guaranteeing that once a man is in the category of those who have overcome (i.e., a true believer, cf. 2:7, note), under no circumstances can his name be erased from the Lamb's Book.

(Rev 3:6 KJV) He that hath an ear, let him hear what the Spirit saith unto the churches.

The Faithful Church

(Rev 3:7 KJV) And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth;

Rev 3:7: Philadelphia (modern Alasehir) was strategically positioned where Mysia, Lydia, and Phrygia joined one another. Attalus, king of Pergamos, founded the city to serve as a missionary city for Hellenism, the language and the culture of the Greeks. The promise (v. 12) that in a future day the believers would dwell in a city from which they would not be forced to flee must have been comforting to citizens of a city frequently subjected to earthquakes and tremors. Eliakim, the steward of Hezekiah, held the key to the palace in Jerusalem. The passage here is a quotation of Isa. 22:22, a characterization of Eliakim. The significance of the statement is that Jesus, the Davidic Messiah, is the key providing access to God.

(Rev 5:11 KJV) And I beheld, and I heard the voice of many angels round about the throne and the beasts and the elders: and the number of them was ten thousand times ten thousand, and thousands of thousands;

(Rev 5:12 KJV) Saying with a loud voice, Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing.

(Rev 5:13 KJV) And every creature which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them, heard I saying, Blessing, and honour, and glory, and power, be unto him that sitteth upon the throne, and unto the Lamb for ever and ever.

(Rev 5:14 KJV) And the four beasts said, Amen. And the four and twenty elders fell down and worshipped him that liveth for ever and ever.

First Seal: The Conqueror

(Rev 6:1 KJV) And I saw when the Lamb opened one of the seals, and I heard, as it were the noise of thunder, one of the four beasts saying, Come and see.

Rev 6:1: (vv. 6:1-19:21) These chapters record the horrifying events of what is called the "Great Tribulation." Though this seven-year period of time is one of retribution upon a world that has rejected the lordship of God, it is also a time of personal and cosmic redemption. The events of the Tribulation center or focus primarily upon three series of seven judgments each: (1) seals (6:1-17), (2) trumpets (8:1-9:21), (3) bowls (16:1-17). These series of judgments are best interpreted in their relationships to one another as being partially concurrent. This is sometimes called the telescopic view. This approach understands the seventh seal to introduce and contain the seven trumpets, and the seventh trumpet to introduce and contain the seven bowls. The seven trumpets, therefore, are the seventh seal, and the seven bowls are the seventh trumpet.

The better texts of the N.T. quote successively the four cherubim as saying merely "come" (NU, M omit and see). The invitation is apparently extended to the riders who materialize upon the opening of each seal.

The Sealed of Israel

(Rev 7:1 KJV) And after these things I saw four angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree.

(Rev 7:2 KJV) And I saw another angel ascending from the east, having the seal of the living God: and he cried with a loud voice to the four angels, to whom it was given to hurt the earth and the sea,

(Rev 7:3 KJV) Saying, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads.

(Rev 7:4 KJV) And I heard the number of them which were sealed: and there were sealed an hundred and forty and four thousand of all the tribes of the children of Israel.

Rev 7:4: Seals imply possession and ownership. The 144,000 individuals sealed during the Tribulation are the possession of God. Attempts to represent them as the church are futile in light of their reappearance in the midst of the 24 elders in ch. 14. The text is to be taken as it naturally reads. God still has for Israel a program to which He will be faithful. Israel is loved and treasured by God because of God's faithfulness to His promises. The Lord has marvelous last-day purposes for Israel. The 144,000 Jews (12,000 from each tribe) will be wonderfully converted to Christ during the Tribulation after the exodus of the church. Not only does the text clearly maintain this, but also the care in listing each of the tribes adds validity to the interpretation (vv. 5-8). The peculiarities of the listing are these: (1) inclusion of Levi (v. 7), doubtless because of the cessation of O.T. priesthood; and (2) the substitution of Manasseh for Dan (Rev. 7:6), the latter omitted possibly because of its idolatrous history.

(Rev 7:5 KJV) Of the tribe of Juda were sealed twelve thousand. Of the tribe of Reuben were sealed twelve thousand. Of the tribe of Gad were sealed twelve thousand.

(Rev 7:6 KJV) Of the tribe of Aser were sealed twelve thousand. Of the tribe of Nephthalim were sealed twelve thousand. Of the tribe of Manasses were sealed twelve thousand.

(Rev 7:7 KJV) Of the tribe of Simeon were sealed twelve thousand. Of the tribe of Levi were sealed twelve thousand. Of the tribe of Issachar were sealed twelve thousand.

(Rev 7:8 KJV) Of the tribe of Zabulon were sealed twelve thousand. Of the tribe of Joseph were sealed twelve thousand. Of the tribe of Benjamin were sealed twelve thousand.

A Multitude from the Great Tribulation

(Rev 7:9 KJV) After this I beheld, and, lo, a great multitude, which no man could number, of all nations, and kindreds, and people, and tongues, stood before the throne, and before the Lamb, clothed with white robes, and palms in their hands;

Rev 7:9: (vv. 9-14) Gentiles are also among those converted during the Great Tribulation. John now sees an innumerable multitude from among all nations, arrayed in white and standing before the throne. Were they the church, John would have no reason for perplexity. He would certainly have recognized some of them. He is informed by one of the elders that they are those who had washed their robes in the blood of the Lamb (v. 14). Further, they had come out of the Great Tribulation.

(Rev 7:11 KJV) And all the angels stood round about the throne, and about the elders and the four beasts, and fell before the throne on their faces, and worshipped God,

(Rev 7:12 KJV) Saying, Amen: Blessing, and glory, and wisdom, and thanksgiving, and honour, and power, and might, be unto our God for ever and ever. Amen.

(Rev 7:13 KJV) And one of the elders answered, saying unto me, What are these which are arrayed in white robes? and whence came they?

(Rev 7:14 KJV) And I said unto him, Sir, thou knowest. And he said to me, These are they which came out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb.

(Rev 7:15 KJV) Therefore are they before the throne of God, and serve him day and night in his temple: and he that sitteth on the throne shall dwell among them.

(Rev 7:16 KJV) They shall hunger no more, neither thirst any more; neither shall the sun light on them, nor any heat.

(Rev 7:17 KJV) For the Lamb which is in the midst of the throne shall feed them, and shall lead them unto living fountains of waters: and God shall wipe away all tears from their eyes.

Seventh Seal: Prelude to the Seven Trumpets

(Rev 8:1 KJV) And when he had opened the seventh seal, there was silence in heaven about the space of half an hour.

(Rev 8:3 KJV) And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne.

(Rev 8:4 KJV) And the smoke of the incense, which came with the prayers of the saints, ascended up before God out of the angel's hand.

(Rev 8:5 KJV) And the angel took the censer, and filled it with fire of the altar, and cast it into the earth: and there were voices, and thunderings, and lightnings, and an earthquake.

(Rev 8:6 KJV) And the seven angels which had the seven trumpets prepared themselves to sound.

First Trumpet: Vegetation Struck

(Rev 8:7 KJV) The first angel sounded, and there followed hail and fire mingled with blood, and they were cast upon the earth: and the third part of trees was burnt up, and all green grass was burnt up.

Rev 8:7: (vv. 7-12) The opening of the seventh seal initiates the trumpet judgments, just as the sounding of the seventh trumpet calls for the outpouring of the bowls of God's wrath. The general significance of these trumpet judgments in ch. 8 may be indicated as follows: The initial four trumpets reveal unprecedented natural calamity involving immense electrical storms, devastating hail, volcanic upheaval including pollution of ocean waters, and cosmic destruction of stars and other natural lights (vv. 7-9). The third trumpet may involve atomic warfare or some other nuclear catastrophe, which, after taking multitudes of lives, contaminates the waters and thus brings about the demise of many more (vv. 10, 11).

(Rev 8:13 KJV) And I beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, Woe, woe, woe, to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels, which are yet to sound!

Fifth Trumpet: The Locusts from the Bottomless Pit

(Rev 9:1 KJV) And the fifth angel sounded, and I saw a star fall from heaven unto the earth: and to him was given the key of the bottomless pit.

Rev 9:1: "Fallen" is in the perfect tense, which in Greek emphasizes a past action with results continuing into the future. The tense aids in establishing the identity of this "star" which had long ago been ejected from the heavenlies. The star is Satan, whose precosmic fall continues to afflict the human family (cf. Isa. 14; Ezek. 28). He is given a key (the power of release) to the bottomless pit. This "abyss" (Lit. shaft of the abyss) is apparently a place of confinement for fallen spirits (fallen angels).

(Rev 9:14 KJV) Saying to the sixth angel which had the trumpet, Loose the four angels which are bound in the great river Euphrates.

(Rev 9:15 KJV) And the four angels were loosed, which were prepared for an hour, and a day, and a month, and a year, for to slay the third part of men.

(Rev 9:16 KJV) And the number of the army of the horsemen were two hundred thousand thousand: and I heard the number of them.

(Rev 9:17 KJV) And thus I saw the horses in the vision, and them that sat on them, having breastplates of fire, and of jacinth, and brimstone: and the heads of the horses were as the heads of lions; and out of their mouths issued fire and smoke and brimstone.

(Rev 9:18 KJV) By these three was the third part of men killed, by the fire, and by the smoke, and by the brimstone, which issued out of their mouths.

(Rev 9:19 KJV) For their power is in their mouth, and in their tails: for their tails were like unto serpents, and had heads, and with them they do hurt.

Satan Thrown Out of Heaven

(Rev 12:7 KJV) And there was war in heaven: Michael and his angels fought against the dragon; and the dragon fought and his angels,

(Rev 12:8 KJV) And prevailed not; neither was their place found any more in heaven.

(Rev 12:9 KJV) And the great dragon was cast out, that old serpent, called the Devil, and Satan, which deceiveth the whole world: he was cast out into the earth, and his angels were cast out with him.

(Rev 12:10 KJV) And I heard a loud voice saying in heaven, Now is come salvation, and strength, and the kingdom of our God, and the power of his Christ: for the accuser of our brethren is cast down, which accused them before our God day and night.

(Rev 12:11 KJV) And they overcame him by the blood of the Lamb, and by the word of their testimony; and they loved not their lives unto the death.

Rev 12:11: Several promises in the book focus on those who overcome. The method of "overcoming" is the atonement of Christ and the testimony concerning His sacrifice. Only He is sufficient to expel Satan.

(Rev 12:12 KJV) Therefore rejoice, ye heavens, and ye that dwell in them. Woe to the inhabiters of the earth and of the sea! for the devil is come down unto you, having great wrath, because he knoweth that he hath but a short time.

The Woman Persecuted

(Rev 12:13 KJV) And when the dragon saw that he was cast unto the earth, he persecuted the woman which brought forth the man child.

(Rev 14:10 KJV) The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb:

(Rev 14:11 KJV) And the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name.

(Rev 14:12 KJV) Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus.

(Rev 14:13 KJV) And I heard a voice from heaven saying unto me, Write, Blessed are the dead which die in the Lord from henceforth: Yea, saith the Spirit, that they may rest from their labours; and their works do follow them.

Reaping the Earth's Harvest

(Rev 14:14 KJV) And I looked, and behold a white cloud, and upon the cloud one sat like unto the Son of man, having on his head a golden crown, and in his hand a sharp sickle.

Prelude to the Bowl Judgments

(Rev 15:1 KJV) And I saw another sign in heaven, great and marvellous, seven angels having the seven last plagues; for in them is filled up the wrath of God.

(Rev 15:2 KJV) And I saw as it were a sea of glass mingled with fire: and them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God.

(Rev 15:3 KJV) And they sing the song of Moses the servant of God, and the song of the Lamb, saying, Great and marvellous are thy works, Lord God Almighty; just and true are thy ways, thou King of saints.

(Rev 15:4 KJV) Who shall not fear thee, O Lord, and glorify thy name? for thou only art holy: for all nations shall come and worship before thee; for thy judgments are made manifest.

(Rev 15:5 KJV) And after that I looked, and, behold, the temple of the tabernacle of the testimony in heaven was opened:

(Rev 15:6 KJV) And the seven angels came out of the temple, having the seven plagues, clothed in pure and white linen, and having their breasts girded with golden girdles.

(Rev 15:7 KJV) And one of the four beasts gave unto the seven angels seven golden vials full of the wrath of God, who liveth for ever and ever.

Rev 15:7: These bowls of God's wrath represent the final, awesome judgments of God upon the earth.

(Rev 15:8 KJV) And the temple was filled with smoke from the glory of God, and from his power; and no man was able to enter into the temple, till the seven plagues of the seven angels were fulfilled.

(Rev 16:1 KJV) And I heard a great voice out of the temple saying to the seven angels, Go your ways, and pour out the vials of the wrath of God upon the earth.

First Bowl: Loathsome Sores

(Rev 16:2 KJV) And the first went, and poured out his vial upon the earth; and there fell a noisome and grievous sore upon the men which had the mark of the beast, and upon them which worshipped his image.

Rev 16:2: The first bowl indicates that the followers of the beast are stricken with serious physiological disorders.

The Scarlet Woman and the Scarlet Beast

(Rev 17:1 KJV) And there came one of the seven angels which had the seven vials, and talked with me, saying unto me, Come hither; I will show unto thee the judgment of the great whore that sitteth upon many waters:

Rev 17:1: (vv. 1-18) Perhaps the most enigmatic of the visions of the Apocalypse is that of the great harlot. John himself registers considerable astonishment (Rev. 17:7). Nor is he able to comprehend the mystery. The angel explains that the woman sits on seven mountains (v. 9). She rides upon the political beast, which privately despises her. She has committed fornication with the kings of the earth. She is described as the mother of harlots and is drunk on the blood of the saints, indicating her intense involvement in persecution. She is further given the name Babylon the great (18:2). Idolatry began in Babylon or Babel with Nimrod (cf. Gen. 10:8, note). The cult of mother and child, Semiramis and Tammuz, was there initiated. This cult, along with other constituent elements of the Babylonian mysteries, was conserved by Roman and Greek religious systems. By the end of the first century, elements of the mysteries had also been adopted by some advocates of the Christian faith. Constantine's actions between A.D. 313 and 323 brought about the marriage of church and state, and with this union came undiluted doses of those ancient idolatrous faiths. By the time of the Reformation, those ancient myths and mysteries had been thoroughly assimilated into the Christian faith. The scarlet woman of this chapter is, in effect, a resurgence of those same erroneous doctrines. The difference seems to be that the ecumenicity of this latter-day world church embraces virtually all religious faiths. Few still comprehend the nature of genuine Christianity, and they suffer at the hands of the drunken harlot as in eras past. This passage should provide for modern believers an intuitive wariness, not only in the wake of organized ecumenism but also in the midst of movements which develop their entire thrust around just one major doctrine, whatever that may be.

(Rev 17:2 KJV) With whom the kings of the earth have committed fornication, and the inhabitants of the earth have been made drunk with the wine of her fornication.

(Rev 17:3 KJV) So he carried me away in the spirit into the wilderness: and I saw a woman sit upon a scarlet coloured beast, full of names of blasphemy, having seven heads and ten horns.

(Rev 17:4 KJV) And the woman was arrayed in purple and scarlet colour, and decked with gold and precious stones and pearls, having a golden cup in her hand full of abominations and filthiness of her fornication:

(Rev 17:5 KJV) And upon her forehead was a name written, MYSTERY, BABYLON THE GREAT, THE MOTHER OF HARLOTS AND ABOMINATIONS OF THE EARTH.

(Rev 17:6 KJV) And I saw the woman drunken with the blood of the saints, and with the blood of the martyrs of Jesus: and when I saw her, I wondered with great admiration.

The Meaning of the Woman and the Beast

(Rev 17:7 KJV) And the angel said unto me, Wherefore didst thou marvel? I will tell thee the mystery of the woman, and of the beast that carrieth her, which hath the seven heads and ten horns.

Rev 17:7: The beast which carries the scarlet woman is to be identified as the restored Roman Empire, which had an existence, was destroyed, but will live again only to go into perdition. The beast despises the union with the harlot; and when she is no longer useful, he sees to her death.

The New Jerusalem

(Rev 21:9 KJV) And there came unto me one of the seven angels which had the seven vials full of the seven last plagues, and talked with me, saying, Come hither, I will show thee the bride, the Lamb's wife.

(Rev 21:10 KJV) And he carried me away in the spirit to a great and high mountain, and showed me that great city, the holy Jerusalem, descending out of heaven from God,

(Rev 21:11 KJV) Having the glory of God: and her light was like unto a stone most precious, even like a jasper stone, clear as crystal;

(Rev 21:12 KJV) And had a wall great and high, and had twelve gates, and at the gates twelve angels, and names written thereon, which are the names of the twelve tribes of the children of Israel:

(Rev 21:13 KJV) On the east three gates; on the north three gates; on the south three gates; and on the west three gates.

(Rev 21:14 KJV) And the wall of the city had twelve foundations, and in them the names of the twelve apostles of the Lamb.

(Rev 21:15 KJV) And he that talked with me had a golden reed to measure the city, and the gates thereof, and the wall thereof.

(Rev 21:16 KJV) And the city lieth foursquare, and the length is as large as the breadth: and he measured the city with the reed, twelve thousand furlongs. The length and the breadth and the height of it are equal.

(Rev 21:17 KJV) And he measured the wall thereof, an hundred and forty and four cubits, according to the measure of a man, that is, of the angel.

(Rev 21:18 KJV) And the building of the wall of it was of jasper: and the city was pure gold, like unto clear glass.

Rev 21:18: The colors of the foundations of the city are arresting even by mere description. Although interpreters are uncertain about the exact identification and color of each stone mentioned, the following will give an approximation: jasper = green; sapphire = sky blue; chalcedony = green copper silicate; emerald = greenest of all stones; sardonyx = white; sardius = blood red; chrysolite = gold; beryl = sea green; topaz = transparent greenish-gold; chrysoprase = yellow-green; jacinth = violet; amethyst = blue or purple.

(Rev 21:19 KJV) And the foundations of the wall of the city were garnished with all manner of precious stones. The first foundation was jasper; the second, sapphire; the third, a chalcedony; the fourth, an emerald;

(Rev 21:20 KJV) The fifth, sardonyx; the sixth, sardius; the seventh, chrysolyte; the eighth, beryl; the ninth, a topaz; the tenth, a chrysoprasus; the eleventh, a jacinth; the twelfth, an amethyst.

(Rev 21:21 KJV) And the twelve gates were twelve pearls: every several gate was of one pearl: and the street of the city was pure gold, as it were transparent glass.

The Glory of the New Jerusalem

(Rev 21:22 KJV) And I saw no temple therein: for the Lord God Almighty and the Lamb are the temple of it.