Quarter At-A-GlanceSeptember 2016
Lady Vivian Finnell/Christ Temple Apostolic Faith Assembly, Indianapolis, IN
The study of this quarter examines the sovereignty of God and of Jesus Christ, culminating with a closelook at the vision of God’s plan at the end of the age. The material from Isaiah and Hebrews highlightsthe sovereign position of God over the universe and how that affects the lives of the believer, while thematerial from Revelation unveils God’s sovereignty over final events and the end results of His eternalplan.
The Sovereignty of God
The four lessons in this unit explore how the prophet Isaiah views the reign of God over the wholeworld through discussing a peaceful kingdom, a mountain of God, the foundations of the earth,and a new and everlasting covenant.
UNIT 1
The Sovereignty of God
The Day of the Lord
Bible Background • ISAIAH 11:1–9
Printed Text • ISAIAH 11:1–9
Devotional Reading • PSALM 72:1–7
AIM FOR CHANGE:
ANALYZE the key descriptors of God’s peaceful kingdom;
LOOK forward to the day when Christian communities will be known for their godly life of peace; and
IDENTIFY an area of church or community life that does not meet God’s intention for peace and develop a strategy toaddress it.
Lady Vivian Finnell/Christ Temple Apostolic Faith Assembly, Indianapolis, IN
September 4, 2016
“They shall not hurt nor destroy in all my holy mountain: for the earth shall be full of the knowledge of theLORD, as the waters cover the sea” (Isaiah 11:9).
ISAIAH
Author: Isaiah Theme: Judgement and Salvation Date of Writing: c. 700-680 B.C.
Background:
The historical setting for the prophetic ministry of Isaiah, son of Amoz, was Jerusalem during the reign of four kings of Judah: Uzziah, Jotham,Ahaz, and Hezekiah (1:1). Since King Uzziah died in 740 B.C. (cf. 6:1) and Hezekiah in 687 B.C., Isaiah’s ministry spanned more than half a century ofJudah’s history. According to Hebrew tradition, Isaiah was martyred by being sawn in tow (cf. Heb. 11:37) by Hezekiah’s wicked son and successorin the throne, King Manasseh(c.680 B.C., ).
Isaiah apparently came from an influential supper-class family in Jerusalem; he was educated, had gifts as a poet and prophet, was acquainted withroyalty, and gave prophetic counsel to kings concerning the foreign affairs of Judah. He is usually regarded as the most literary and influential ofthe writing prophets. He was married to a wife gifted as a prophetess, and they had two sons whose names contained a symbolic message for thenation.
Isaiah was a contemporary of Hosea and Micah; he prophesied during the threatening expansion of the Assyrian empire, the final collapse of Israel(the northern kingdom), and the spiritual and moral decline of Judah(the southern kingdom). Isaiah warned Judah’s King Ahaz not to look toAssyria for help against Israel and Syria; he warned King Hezzekiah, after Israel’s fall in 722 B.C., not to make alliances with foreign nations againstAssyria. He exhorted both kings to place their trust solely in the Lord as their security(7:3-7;30:1-17). Isaiah enjoyed his greatest influence duringthe reign of King Hezzekiah.
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ISAIAH
Author: Isaiah Theme: Judgement and Salvation Date of Writing: c. 700-680 B.C.
Background continued:
Some scholars question whether Isaiah wrote the entire book that bears his name. These scholars assign only chs. 1-39 to Isaiah of Jerusalem; theytypically attribute chs. 40-66 to another authors more than a century and a half later. There is no Biblical data, however, that requires one to rejectIsaiah’s authorship of the entire book. Isaiah’s prophetic messages in chs. 40-66 for Jewish exiles in Babylon long after his death emphasize God’sability to reveal specific future events through His prophets(e.g. 42:8-9; 44:6-8; 45:1; 47:1-11; 53:1-12). If one accepts the phenomena of propheticvisions and revelations (cf. Rev. 1:1; 4:1-22;21), then the major obstacle to believing that Isaiah wrote the entire book is removed. Positivesupporting evidence is plentiful and falls under two board categories. (1) Internal evidence from the book itself includes the superscription in 1:1(which stands for the entire book) and the numerous striking parallels of expression and thought between both major sections of the book. Onenotable example is the expression “the Holy One of Israel,” which occurs twelve times in chs. 1-39, fourteen times in chs. 40-66, and only sixtimes in the rest of the O.T. combined. No less than twenty-five Hebrews word-forms appear in both major divisions of Isaiah, but nowhere in theO.O. prophetic books. (2) External evidence includes the testimony of the Jewish Talmud and the N.T. itself, which attributes all parts of the bookto the prophet Isaiah(e.g. cf. Mat. 12:17-21 with Is. 42:1-4; Mat. 3:3 and Luke 3:4 with Is. 40:3; John 12:37-41 with Is. 6: 9-10 and 53:1, Acts 8:28-33 with Is. 53:7-9; Rom. 9:27 and 10:16-21 with Is. 10, 53, and 65).
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ISAIAH
Author: Isaiah Theme: Judgement and Salvation Date of Writing: c. 700-680 B.C.
Purpose:
A threefold purpose is apparent in the writing of Isaiah. (1) The prophet first confronted his own nation and other contemporary nations with theword of the Lord concerning their sin and God’s coming judgement. (2) Then, by revelatory visions and the Spirit of prophecy Isaiah prophesiedhope to a whole future generations of Jewish exiles who would in time be restored from captivity and whom God would redeem as a light to theGentiles. (3) Finally, Isaiah prophesied that God was going to send forth the Davidic Messiah, whose salvation would eventually encompass all thenations of the earth, thus providing hope for God’s people under both the old and new covenants.
Survey:
Most scholars agree that the sixty-six chapters of Isaiah divided naturally into two major sections: chs. 1-39 and chs. 40-66. Incertain respects Isaiah is like the Bible in miniature: (1) Isaiah’s twofold division stressed the general themes of judgement andsalvation, corresponding to the overall general themes of the O.T. and N.T.; and (2) in both divisions of Isaiah and the Bible, thethread that ties them together is the redemptive work of Christ.
(1) Section one of Isaiah(chs. 1-39) contains four large blocks of material. (a) In chs. 1-12, Isaiah warns and denounces Judah forher idolatry, immorality, and social injustices during a time of deceptive prosperity. Intertwined with the message of comingjudgment are important Messianic prophecies (e.g. 2:4; 7:14; 9:6-7: 11:1-9), and Isaiah’s testimony of his own cleansing from sinand divine commissioning for the prophetic ministry (ch.6).
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ISAIAH
Author: Isaiah Theme: Judgement and Salvation Date of Writing: c. 700-680 B.C.
Survey:
(b) In chs. 13-23, Isaiah prophecies to nations contemporary with Judah about their sin and God’s coming judgement.
(c) Chs, 24-35 contain an assortment of prophetic promises of future salvation and judgement. (d) Chs. 36-39 record selectivehistory from the life of Kind Hezekiah, which parallels 2 Ki. 18: 13-20:21.
(2) The second major section (chs. 40-66) contains some of the most profound prophecies in the Bible about the greatness of Godan the vastness of His redemptive plan. These chapters inspired hope and comfort in God’s people during the remaining years ofHezekiah’s reign (38:5) and for centuries afterward. They are full of prophetic revelations off God’s glory and power, and of Hispromises to restore a righteous and fruit-bearing remnant in Israel and among the nations in full demonstration of His redemptivelove. These promises and their fulfilment are especially connected to the theme of suffering and contain Isaiah’s “servant songs”(see 42:1-4; 49: 1-6; 50:4-9; 52:13-53:12), which point beyond the experience of the Jewish exiles to the future coming of JesusChrist and His atoning death (ch.53). The prophet predicts that the coming Messiah will enable righteousness to shine brightly andsalivation to go forth to the nations like a torch that is burning (chs.60-66). He condemns spiritual blindness concerning God’sways (42:18-25) and commends intercessory prayer and spiritual travail by God’s as necessary in order that all things may befulfilled (cf. 56:6-8:62:1-2, 6-7: 66:7-18).
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ISAIAH
Author: Isaiah Theme: Judgement and Salvation Date of Writing: c. 700-680 B.C.
Special Features:
Eight major features or emphases characterize the book of Isaiah (1) It is largely written in Hebrew poetic form and stands unsurpassed as a literarygem in the beauty, power, and versatility of its poetry. Isaiah’s rich vocabulary surpasses that of all other O.T. writers. (2) Isaiah is called “theevangelical prophet”, because, of all the O.T. books, his Messianic prophecies contain the fullest and clearest declaration of the gospel of JesusChrist. (3) His vision of the cross in ch. 53 is the most specific and detailed prophecy in the whole Bible about Jesus’ atoning death for sinners. (4)It is the most theological and comprehensive of all O.T. prophetic books. It reaches back in time to God’s creation of the heavens and earth andhuman life (e.g. 42:5) and looks forward in time to God’s consummation of history and the creation of a new heavens and a new earth(e.g.65:1766:22). (5) It contains more revelation about the nature, ,majesty. And holiness of God than any other O.T. prophetic book. Isaiah’s God isholy and all-powerful, the One who will judge sin and unrighteousness among humans and the nations . His favorite expression for God is “the HolyOne of Israel.” (6) Isaiah – whose name means “The Lord is salvation” or “The Lord saves”- is the prophet of salvation. He uses the specific term“salvation” nearly three time more that ll other O.T. prophetic books combined. Isaiah reveals that God’s full purpose of salvation will be realizedonly in connection with the Messiah. (7) Isaiah frequently refers back to earlier redemptive events in Israel’s history e.g. , the exodus (4:5-6:11:15;31:5; 43:16-17, the destruction of Sodom and Gomorrah(1:9), and Gideon’s victory over the Midiantes ( 9:4; 10:26; 28:21); he also drawsfrom Moses’ prophetic song in Deut. 32 (1:2; 30:17; 43:11,13). (8) Isaiah joins Deuteronomy and the Psalms as one of the three O.T. books mostoften quoted and referred to in the N.T.
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ISAIAH
Author: Isaiah Theme: Judgement and Salvation Date of Writing: c. 700-680 B.C.
New Testament Fulfillment
Isaiah prophesies about John the Baptist as the appointed forerunner to the Messiah (40:3-5: cf. Mat. 3:1-3). The following are some of Isaiah’smany Messianic prophecies and their N.T. application in the life and ministry of Jesus Christ. His incarnation and deity (Is. 7;14; see Mat. 1:22-23and Luke 1:34-35; Is.9:6-7; see Luke 1:32-33; 2:11); His youth (Is. 7:15-16 and 11:1): see Luke 4:17-19, 21 and Acts 13:22-23); His mission (Is.11:2-5;42: 1-4; 60:1-3; and 61:1; see Luke 4:17-19, 21); His obedience (Is. 50:5; see Heb. 5:8; His message and anointing by the Spirit (Is. 11:2;42:1; and 61:1; see Mat. 12:15-21); His miracles Is. 35:5-6;see Mat. 11:2-5; His suffering (50:6; see Mat. 26:67 and 27:26, 30; Is. 53:4-5,11; seeActs 8:28-33); His rejection (Is.53:1-3; see Luke 23:18; John 1:11 and 7:5); His shame (Is. 52:14; see Phil. 2:7-8); His atoning death (Is. 53:4-12;see Rom. 5:6); His ascension (Is. 52 13; see Phil. 2:9-11; and His second advent (Is. 26:20-21; see Jude 14: Is. 61:2-3; see 2 Thes. 1: 5-12; Is.65:1725; see 2 Pet. 313
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Reformation Study Bible/ Biblegateway.com Commentaries
11:1 stump. All that is left of the Davidic dynasty is a stump. The privileged sons of David no less than Assyria are like trees that have been chopped down (10:33, 34). But inspite of this judgment on Judah, the Lord will raise up new leadership from the dynasty of David (Matt. 1:1).
Jesse. The father of David (1 Sam. 16:10–13). David inaugurated a great kingdom, but the greater David (Ezek. 34:23–25; Zech. 12:7–10), now only a tender plant (53:2), willrule an incomparably greater kingdom.
branch. See note 4:2. 4:2 branch. The term has two possible senses: one is literal, corresponding to the parallel phrase “fruit of the land,” and the other is as a messianic title forJesus Christ, who yields spiritual fruit (11:1–5; Jer. 23:5; Zech. 3:8; John 15:1–8). The remnant find life in Him (6:13). Because Jesus humbled Himself, He is crowned withglory (52:13; 53:12; Phil. 2:9–11).
11:2 Spirit of the Lord. As the fourfold repetition emphasizes, the same God-given endowment of the Spirit that brought David his successes (1 Sam. 16:13; Ps. 51:11) willempower the Messiah (42:1; Luke 3:22). The Spirit is the creative agent for establishing God’s kingdom (Gen. 1:2; Judg. 3:10; 6:34; 1 Sam. 10:6 and notes).
rest upon him. The Spirit came in a powerful way on saints in the Old Testament: Moses (Num. 11:17); certain elders (Num. 11:25, 26); Joshua (Deut. 34:9); the judges (Judg.3:10; 11:29; 13:25); kings (1 Sam. 11:6); and prophets (1 Sam. 10:10; 2 Sam. 23:2; 1 Kin. 22:24; 2 Kin. 2:15; Mic. 3:8). The Spirit is the divine agent of restoration (32:15; Joel2:28–32).
wisdom. Solomon prayed for wisdom and understanding (1 Kin. 3:9), the administrative skill to govern the people in righteousness and justice. See Introduction to the WisdomLiterature.
counsel. Authoritative plans and decisions are in view here. Human counsel may or may not be in accord with God’s plan (30:1), but the Messiah’s counsel is by “the Spirit.”
knowledge. This refers to wise and submissive living in accordance with the will of God (33:6; 53:11). It is a perfection of God (40:14).
fear of the Lord. Fearing God includes obeying His commandments because of faith that the Lord will keep His threats against transgressors (Prov. 1:7 note).
11:6–9 Carnivorous animals, now remade with natures that protect what they formerly devoured, effectively portray the wonderful peace on earth in the new age ruled by theMessiah. The vision corresponds to reconciling love in the church (Eph. 2:14–18) and will be consummated in the new heavens and new earth (Rev. 21:4, 24–27).
September 4, 2016
ISAIAH 11:1–9
Reformation Study Bible/ Biblegateway.com Commentaries
11:4 righteousness. See I:21:
1:21 justice . . . Righteousness. Justice means right relations between people. It is violated by murder, rebellion, stealing, and bribery (vv. 21–23). Truejustice will defend the cause of orphans and widows as much as the cause of those who can pay bribes and give rewards. The enemies of justice mayeven pass laws that facilitate their wrongdoing (10:1). Despite all such obstacles, God promises to restore righteousness to the earth (v. 26; 32:1; 33:5,6; 42:1–4).
poor . . . meek. That is, those who long for divine righteousness and justice (25:4) because of oppression by the rulers of this earth (3:15; 10:2; 32:7;61:1). They are the afflicted, oppressed, and humble, whom Jesus also blessed (Matt. 5:3–10; Ps. 19:8 note).
equity. The Hebrew word also means “level” or “straight” (40:4). God’s judgment is balanced and fair.
rod . . . breath. With great power and authority (Ps. 2:9; 82:8; Rev. 6:15–17; 20:11–12) the Messiah will conquer by His word (49:2; 61:1; Heb. 4:12;Rev. 19:15).
11:5 faithfulness. See note 1:21
1:21 faithful. Godliness is demonstrated by perseverance, stability, and consistency in doing God’s will. Through the purifying process, the Lord willrenew a remnant who will again constitute a “faithful city” (v. 26), because He is faithful (49:7; 55:3).
September 4, 2016
ISAIAH 11:1–9
11:1 A BRANCH SHALL GROW OUT OF HIS ROOT. Isaiah gives a glorious picture of a future new world governed by the Branch (i.e. Jesus Christ). The Hebrew wordnetzar (“Branch”) is likely the root word from which the name “Nazareth” is derived. Jesus was called a Nazarene (Mat. 2:23), which can mean either “a man of Nazareth” or “aman of the Branch”. He would come forth as a branch from the root of Jesse, i.e. David’s father (see 4:2, note :cf. 4:2-6; 7:14; 9:1-7: Rom. 15:12)and would become ruler of a worldrestored to peace, righteousness, and goodness. The initial fulfillment of this prophecy came 700 years later when Jesus Christ was born, while its completion awaits the secondcoming of Christ.
11:2 THE SPIRIT OF THE LORD SHALL REST UPON HIM. The Messiah would be mightily anointed by the holy Spirit in order to carry out the will of the Father and tobring full salvation to the nations (Is. 61:1; Mat. 3:16-17; John 1:33-34) In order to carry out His plan of salvation, the Messiah would also baptize and anoint His followers in theHoly Spirit. This is an essential requirement in the ongoing work of redemption.
11:2-3 THE SPIRIT. Isaiah mentions the Holy Spirit more often than any other O.T. prophet. (11:2; 30:1; 32:15; 34:16; 40:13; 42:1; 44:3; 48:16; 59:21; 61:1; 63: 10-11, 14). Thisprophetic description of the Messiah’s anointing relates to His spiritual character and stature . The Messiah’s anointing relates to His spiritual charismatic gifts are described as:
(1): the Spirit (v 1), (2.) wisdom (v.2), (3) understanding (v.2), (4) counsel (v.2), (5) strength (v.2), (6) knowledge (v.2), and (7) the fear of the Lord. The fullness of this descriptionis unprecedented in Scripture. The sevenfold gift signifies the fullness of the gift.
11:4 HE SHALL SMITE THE EARTH. This verse refers to Christ’s return to earth in judgement and His destruction of all the wicked (cf. 2 Thes. 1:6-10; 2:8; Rev. 19). Thisreturn in just retribution is necessary in order to establish His perfect and righteous rule.
11:5RIGHTEOUSNESS….FAITHFULNESS. Righteousness and faithfulness are integral qualities of the reign of the Messiah. They are also requirements for all who would rulein the Messiah’s church.
11:6-9 THE WOLF ALSO SHALL DWELL WITH THE LAMB. The Messianic age will be characterized by the absence of enmity, brutality, and hostility, here symbolized bytranquility among animals. The Messiah will bring peace to earth and transform believers and nature as the final fruit of redemption (cf. 35:9; 65:20-25; Ezek. 34:25-29).
September 4, 2016
ISAIAH 11:1–9
Full Life Study Bible (FLSB) pg. 1010-1011
The Mountain of God
Bible Background • ISAIAH 25
Printed Text • ISAIAH 25:6–10a
Devotional Reading • 1 CORINTHIANS 15:1–11
By the end of the lesson we will: DECIDE that God acts in the best interest of all peoples and nations; APPRECIATE thatGod removes barriers that cause people to feel separated from Him and one another; and REJOICE that God gives hope toall oppressed peoples.
Lady Vivian Finnell/Christ Temple Apostolic Faith Assembly, Indianapolis, IN
September 11, 2016
“He will swallow up death in victory; and the Lord GOD will wipe away tears from off all faces; and therebuke of his people shall he take away from off all the earth: for the LORD hath spoken” (Isaiah 25:8).
Reformation Study Bible/ Biblegateway.com Commentaries
25:6–8 Isaiah envisions the grand banquet that will celebrate God’s victory.
25:6 mountain. Zion, the mountain of the Lord (vv. 7, 10). See note 2:2.
for all peoples. The guests come from all nations (24:14–16; Rev. 14:6).
rich food . . . aged wine. Ps. 23:5; Matt. 8:11; Luke 13:29; Rev. 19:9.
25:7 covering . . . veil. Perhaps these words refer to the grave as the covering for the dead.
25:8 swallow up death. Paradoxically, the devouring “mouth,” from which no one can escape, will itself be swallowed up (5:14; Prov. 1:12 note).
Lord God. This title combines the Hebrew word for “lord, sovereign” with the covenant name of God (see 28:16; 40:10; 52:4; 65:13).
tears . . . reproach. All mourning (30:19; 35:10; 61:2–5; Rev. 7:17; 21:4), even death and the sting of death (1 Cor. 15:54), will be removed.
25:9 our God. The prophet identifies himself with the people of God (26:13; 40:3; 61:6).
waited. See 26: 8 note. 26:8 wait for you. This statement is a magnificent expression of what God desires: children who do His will, love Him, and wait trustingly for His fullsalvation.t for you. This statement is a magnificent expression of what God desires: children who do His will, love Him, and wait trustingly for His full salvation.
25:10 hand. This is the hand of judgment (9:12 and note; 9:17, 21; 10:4).
on this mountain. See note on v. 6.
Moab. Here Moab is representative of all the proud nations, as is Edom in 34:5–17; 63:1–6; Obad. 1.
September 11, 2016
ISAIAH 25:6–10a
25:1-12 I WILL PRAISE THY NAME Isaiah praises the Lord for the defeat of everyone and everything that opposed His righteous purpose and kingdom, and for His role as thedeliverer and comforter of His people. .
25:6 THIS MOUNTAIN. Isaiah prophesies about the future kingdom and salvation that will come after Christ’s return to earth (vv.6-12; cf .Rev. 19-21). This “mountain” refers toMount Zion , or Jerusalem (cf. 2:1-4; 24:33; Rev. 21: 1-2); “all people” indicates the success of the proclamation of the gospel around the world.
FAT THINGS..WINES ON THE LEES. The lavish banquet to be enjoyed in the kingdom of God represents the wonderful blessings that believers will experience in His presence. “Lees” (Heb. shemarim) originally signified “holders” or “preservers”. Thus “a feast of wines on the lees” literally translates “a feast of preserves,” probably referring to the juice ofthe grape that had been preserved and kept for a long period of time. Note Jer. 48:11-112, where God compares Moab to juice remaining on his lees and therefore “his taste remainedin him, and in his scent is not changed”- meaning that God’s blessings kept in store for centuries for His faithful people will not change in purpose from His original intention.
25:8 SWALLOWUP DEATH IN VICTORY…WIPE AWAY TEARS. In God’s future kingdom all the sorrow, misery, and death that now prevail on the earth will be removedand never again reappear. (see the N.T. expression of this truth in I Cor. 15:54; Rev. 21:4). Like a caring parent , God Himself will wipe away all the tears from the eyes of Hischildren, and there will never again be a reason for tears and grief. These glorious blessings will occur only when Christ returns to earth, triumphs over evil, and reigns over allcreation. Such promises should lead us to see the Lord’s great love and compassion for us and cause us to pray earnestly and ceaselessly for the glorious consummation ofredemption through Christ.
25:9 WE HAVE WAITED FOR HIM. Isaiah describes the faithful in God’s kingdom as those who have waited for the Lord. All believers should wait expectantly for the returnof our Lord and the fulfillment of all His promises.
September 11, 2016
ISAIAH 25:6–10a
Full Life Study Bible (FLSB) pg. 1023-1024
Foundations of the Earth
Bible Background • ISAIAH 40
Printed Text • ISAIAH 40:21–31
Devotional Reading • ISAIAH 40:1–8
By the end of this lesson we will: CONTRAST God’s power to control and effect change with human inability to do thesame; REFLECT on the poetic imagery the writer uses to witness to God’s sovereign power and personal presence with thepeople; and EMBRACE God’s sovereignty and ability to address people’s situations and needs.
Lady Vivian Finnell/Christ Temple Apostolic Faith Assembly, Indianapolis, IN
September 18, 2016
“Hast thou not known? hast thou not heard, that the everlasting God, the LORD, the Creator of the ends ofthe earth, fainteth not, neither is weary? there is no searching of his understanding” (Isaiah 40:28).
Reformation Study Bible/ Biblegateway.com Commentaries
40:21 not know . . . not understood. This charge is directed at rejection of God’s revelation (52:6 note).
beginning . . . foundations. God’s glory and power are revealed in nature (Rom. 1:20).
40:22 circle. This is either the horizon, or the hemisphere of the sky over the earth.
tent. God’s creation is compared to a tent He has pitched (42:5; 44:24; 51:13; Ps. 18:11; 19:4).
40:24 planted . . . tempest. This verse develops the imagery introduced in vv. 6, 7.
stubble. See notes 17:13 17:13 chaff . . . whirling dust. To be driven away as chaff (cf. 29:5; 41:15, 16; Ps. 83:13) reveals a lack of life, value, and stability.
mountains. Grain is winnowed on windy hilltops
40:26 Lift . . . see. God holds people responsible for discerning the revelation in creation (Rom. 1:18–32).
calling . . . might. The Lord knows and upholds His creation.
40:27 Jacob . . . Israel. Isaiah has in mind the remnant in exile. See note 41:8.
hidden . . . disregarded. In His anger God hid His face from them (49:14; 54:8), but in His grace He is powerful to deliver
40:28 known . . . heard. See note on v. 21; “The Self-existence of God” at Ps. 90:2.
everlasting God. The Creator is sovereign over time and space (9:6; 40:22).
40:31 wait. See notes 8:17; 26:8, 9. 8:17 wait . . . hope. See 25:9; 26:8; 30:18; 33:2; 40:31; 49:23; 64:4.
hiding his face. The covenant God is free in bestowing grace (54:8; 64:7; Deut. 31:18; 32:20). 26:8 wait for you. This statement is a magnificent expression of what Goddesires: children who do His will, love Him, and wait trustingly for His full salvation.
mount up . . . run . . . walk. These verbs give a vivid picture of the spiritual transformation that comes through faith.
September 18, 2016
ISAIAH 40:21–31
40:26 WHO HATH CREATED THESE THINGS.
Pg6 CREATION/THE PURPOSE OF CREATION:
1)God created the heavens and the earth as a manifestation of His glory, majesty, and power. David says, “The heavens declare the glory of God; and the firmament showethhis handiwork” (Ps.19:1; cf. Ps.8:1).
2) God created the heavens and the earth in order to receive back the glory and honor due Him. All of the elements of nature-e.g., sun and moon, trees of the forest, rain andsnow, rivers and streams and mountain , animals and birds- shout out praise to the God who made them(Ps. 98:7-8; 148:1-10; Is. 55:12). How much more God desires and expects toreceive glory and praise fro human beings!
3) God created the earth in order to provide a place where His purpose and goals for humankind might be fulfilled.
40:31 THEY THAT WAIT UPON THE LORD SHALL RENEW THEIR STRENGTH. To wait on the Lord is to trust Him fully with our lives. It involves looking to Him asour source of help and grace in time of need. (cf. Ps.25:3-5; 27;14; Luke 2:25,38).
Those who wait upon the Lord are promised:
(1) the strength of God to revive them in the midst of exhaustion and weakness, of suffering and trial;
(2) the ability to rise above their difficulties as an eagle that soars into the sky; and
(3) the ability to run spiritually without tiring and to walk steady forward without fainting at God’s delays.
God promises that if His people will patiently trust Him, He will provide whatever is needed to sustain them constantly (I Pet. 1:5).
Full Life Study Bible (FLSB) pg. 1042
September 18, 2016
ISAIAH 40:21–31
Everlasting Covenant
Bible Background • ISAIAH 61
Printed Text • ISAIAH 61:1–4, 8–11
Devotional Reading • ISAIAH 42:5–9
By the end of the lesson, we will: ACKNOWLEDGE that God has high ethical standards and enters into secure and enduringcovenants with people; APPRECIATE what it means to live justly and faithfully according to God’s covenant expectations;and PREPARE a statement of human response to God’s covenant that reflects life today
Lady Vivian Finnell/Christ Temple Apostolic Faith Assembly, Indianapolis, IN
September 25, 2016
“For I the LORD love judgment, I hate robbery for burnt offering; and I will direct their work in truth, andI will make an everlasting covenant with them” (Isaiah 61:8).
Reformation Study Bible/ Biblegateway.com Commentaries
61:1 Spirit. See 11:2; 42:1; 48:16 and notes; Luke 3:22; 4:18, 19. The prophecy was fulfilled in the ministry of Christ. Isaiah is included (62:1) as a shadow or forerunner ofJesus.
11:2 Spirit of the Lord. As the fourfold repetition emphasizes, the same God-given endowment of the Spirit that brought David his successes (1 Sam. 16:13; Ps. 51:11) willempower the Messiah (42:1; Luke 3:22). The Spirit is the creative agent for establishing God’s kingdom (Gen. 1:2; Judg. 3:10; 6:34; 1 Sam. 10:6 )
poor. Luke 7:22. See Ps. 9:18 note: the needy . . . the poor. The phrase “the poor and needy” (35:10; 74:21; Prov. 31:9; Ezek. 18:12) is a fixed expression in the OldTestament, and the words also appear frequently in parallel (72:12; Job 24:4; Is. 32:7; Amos 8:4). The meaning is frequently literal poverty, but the words may also be usedfiguratively to express total dependence on God (40:17; 86:1; 109:22; also Matt. 5:3 and Luke 6:20). Poverty is not itself meritorious, but God gives special attention to the criesof the oppressed (12:5; 72:4 note). Jeremiah equates bringing “justice and righteousness” to the “poor and needy” with knowing God (Jer. 22:15, 16). This was an explicitresponsibility of those in power
proclaim liberty. This phrase may be an allusion to the liberation of slaves in the Year of Jubilee (Lev. 25:10).
61:2 the year of the Lord’s favor. Through His death and resurrection, Jesus inaugurated the “day of salvation” (2 Cor. 6:2) in which the gospel is preached all over the world,and those who were estranged can find peace in Him (Eph. 2:12, 13; 3:5; 2 Tim. 1:10).
day of vengeance. Jesus closed the book before reading this portion of Isaiah’s oracle (Luke 4:18–20). The time of healing belongs to His first coming; the time of judgment tothe second (1 Thess. 1:10).
September 25, 2016
ISAIAH 61:1–4, 8–11
61:9 descendants. The blessings of the covenant are extended to the children (59:21).
all who see . . . blessed. This alludes to the promise to Abraham (41:8; 51:2; Gen. 12:2, 3).
61:10 I. Zion is represented here as having received the blessings described in v. 3, for example, joy and the garments of praise. To be “clothed” with something isa common figure for a change in status or condition (52:1; Zech. 3:3–5; Matt. 22:11).
61:2 THE DAY OF VENGEANCE. Jesus did not include this phrase when he quoted this prophecy (Luke 4:18-19), since the “day of vengeance” would notoccur until His second coming. Finals judgement upon the wicked will take place during the great tribulation and at Christ’s return to earth (Rev. 5-19; cf. Is 34:8;Mat. 24:30).
61:4-9 SHALL BUILD THE OLD WASTES. After the second coming of Christ at the end of the age, Israel will be rebuilt and other nations will work amongthem and worship the Lord with them (vv.5-6), Israelites will function as priest and ministers, teaching and mediating the word of God to others. (v.6).
61:10-11 I WILL GREATLY REJOICE IN THE LORD. After the return of Christ all those who are a part of His kingdom will rejoice. They will be clothedwith “salvation” (i.E. they will belong to God’s redeemed and “righteousness” (i.e. they will live by God’s standards.)
Full Life Study Bible (FLSB) pg. 1070
September 25, 2016
ISAIAH 61:1–4, 8–11
The five lessons in this unit study the images of the reign of the resurrected Christ from the letter to the Hebrews. Inthese lessons, Jesus is described as the imprint of God, the owner of a household, the great High Priest, Priest forever,and the Pioneer and Perfecter of our faith.
UNIT 2
The Sovereignty of Jesus
Hebrews
Author: Undesignated Theme: The Better Covenant Date of Writing: A.D. 67-69 (uncertain)
Background:
The destination of this epistle is uncertain, though Rome is likely possibility. The book’s title in the oldest Greek manuscripts is simply “To theHebrews.” However, its content reveals that the letter was written to Jewish Christians. The author’s use of the Septuagint (Greek translation ofthe OT.)when quoting from the O.T. indicates that the readers were probably Greek speaking Jews outside of Palestine. The phrase “they of Italysalute you”(13:24) most likely means that the author was writing to Rome and was including greetings from Italian believers living away fromtheir homeland. The recipients may have consisted of house churches within the larger community of Rome, some of whom were on the verge offorsaking their faith in Jesus and turning back to their former Jewish faith because of persecution and discouragement.
The author of Hebrews is not identified in its original title nor in the boo, through he was well known to his readers (133:18-24). For somereason, his identity was lost by the end of the first century. Subsequently in early church tradition (second to fourth centuries) many differentopinions were expressed about who may have written Hebrews. The opinion that Paul wrote Hebrews did not prevail until the fifth century.
Many conservative Bible scholars today believe Paul’s authorship is unlikely, since the author’s polished and Alexandrian writing style, relianceon the Septuagint, manner of introducing O.T. Quotations, methods of argument and teaching, structure of the argumentation, and exclusions ofpersonal identification are all distinctly different from that of Paul. Moreover, while Paul always appeals to his firsthand revelation from Christ(cf. Gal 1:11-12), this writer places himself among the second–generation Christians to whom the gospel was confirmed by eyewitnesses ofJesus’ ministry (2:3). Among the men mentioned by in the N.T., Luke’s description of Apollos in Acts 18:24-28 most perfectly fits the profile ofthe author of Hebrews. Regardless of who wrote Hebrews, this much is certain: the author wrote with the apostolic fullness of the Spirit andwith apostolic insight, revelation, and authority. The absence of any reference in Hebrews to the destruction of the Jerusalem temple and itsLevitical worship strongly suggest the author wrote before A.D. 70.
FULL LIFE STUDY -91BIBLE/KJV pg 1938-39
Purpose
Hebrews was written primarily to Jewish Christians who were undergoing persecution and discouragement. The writer endeavors tostrengthen their faith in Christ by carefully explaining the superiority and finality of God’s revelation and redemption in Jesus Christ. Heshows that God’s redemptive provisions under the old covenant have been fulfilled and made obsolete by the coming of Jesus and theestablishment of the new covenant through His atoning death. The writer challenges his readers (1) to hold fast their confession of Christfirm until the end. (2) to go on to spiritual maturity, and (3) not to turn back to condemnation by abandoning faith in Jesus Christ.
Survey
Hebrews is more like a sermon than an epistle. The author describes his work as a “word of exhortation” (13:22). It has threemajor divisions (1) First, Jesus as the powerful Son of God (1:1-3) is declared to be God’s full revelation to mankind-greater than the prophets (1:1-3), angels (1:4-2:18, Moses (3:1-6), and Joshua (4:1-11). A solemn warning occurs in thisdivision about the consequences of spiritually drifting from the faith or hardening one’s heart in unbelief (2:1-3; 3:7-4:2).(2) Second, division presents Jesus as the high priest whose qualifications (4:14-5:10, 6:19-7:25), character (7:26-28), andministry (8:1-10:18) are perfect and everlasting. A solemn warning is given about remaining spiritually immature or even“falling away” after becoming partakers of Christ (5:11-6:12).
(3) The final division (10:19-13:17 strongly exhorts believers to persevere in salvation, faith, suffering and holiness.
FULL LIFE STUDY -91BIBLE/KJV pg 1939
Hebrews
Author: Undesignated Theme: The Better Covenant Date of Writing: A.D. 67-69 (uncertain)
Special Features
Eight major features or emphases characterized this epistle.
(1) It is unique among N.T. epistles in its format: “it begins like a treatise, proceeds like a sermon, and concludes like aletter”(Origen).
(2) It is the most polished book in the N.T., approaching classical Greek style more nearly than any other N.T. writer (exceptperhaps for Luke in Luke 1:1-4).
(3) It is the only N.T. writing that develops the concept of Jesus’ high priestly ministry.
(4) Its Christology is richly varied, with more than twenty names and titles for Christ being used.
(5) Its key word is “better” (13 times), Jesus is better tan the angels and all O.T. mediators. He offers a better rest, covenant,hoe, priesthood, sacrifice/blood atonement, and promises.
(6) It contains the foremost chapter in the Bible on faith (ch.11).
(7) It is saturated with O.T. references and allusions that provide a right insight into early Christian interpretation of O.T.history and worship, particularly in the realm of typology.
(8) It warns about the dangers of spiritual apostasy more than any other N.T. writing.
FULL LIFE STUDY -91BIBLE/KJV pg 1939
Hebrews
Author: Undesignated Theme: The Better Covenant Date of Writing: A.D. 67-69 (uncertain)
Reformation Study Bible/ Biblegateway.com Commentaries
1:1–4 The prologue introduces the two time periods in God’s speaking to His people: “Long ago” (v. 1) and “these last days” (v. 2). The Son’s coming marks our time periodas the “latter days” of salvation promised through the prophets (Jer. 23:20; Hos. 3:5; Mic. 4:1; cf. 1 Cor. 10:11).
1:1 at many times. The piecemeal character of prophetic revelation showed its incompleteness, just as the repetition of animal sacrifices showed that they could not removeguilt (10:1).
in many ways. These ways included visions, dreams, and dark sayings (Num. 12:6–8, alluded to later in 3:5).
God spoke. An important theme in Hebrews (2:2, 3; 4:12; 6:5; 11:3; 12:25).
1:2 his Son. This revelation is qualitatively superior to that given through the prophets. Moses, the greatest prophet, was only a servant in God’s house; Christ is “over God’shouse as a son” (3:6). The Son speaks, as the prophets did, but speaks as the Son whose revelation is final.
heir of all things. The Son’s supremacy will be displayed at the end of history, for “all things were created . . . for him” (Col. 1:16). He is the firstborn (v. 6), the preeminent heir,whose enemies will be put under His feet (v. 13, citing Ps. 110:1). As God’s adopted sons through Jesus, we too are heirs (v. 14; 6:12, 17; Gal. 4:6, 7; Rom. 8:14–17).
through whom . . . he created the world. The Son’s supremacy was displayed at the dawn of history, for “by him all things were created” (Col. 1:16; cf. John 1:3). The Greekword rendered “world” is lit. “ages” (also “universe” in 11:3), highlighting the successive periods of history in the created order. Vv. 10–12 quote Ps. 102:25–27 as testimony tothe Son’s role in creation and His eternal permanence, in contrast to the created universe.
October 2, 2016
HEBREWS 1:1–9
Reformation Study Bible/ Biblegateway.com Commentaries
1:3 radiance of the glory. The Greek word rendered “radiance” describes divine wisdom personified in the Jewish intertestamental book Wisdom of Solomon (Wis.7:25–28). But Hebrews speaks not merely of a personified divine attribute, but of a divine Person who entered history to purify sinners.
exact imprint of his nature. This verse expresses both the Son’s oneness with the Father and the distinction of divine persons. As One whose being corresponds exactly to theFather, the Son accurately reveals the Father. Christ is “the image of the invisible God” (Col. 1:15), through whom we see the Father (John 14:9; 2 Cor. 4:4–6).
upholds the universe by the word of his power. In the midst of history the Son’s command holds the created order in existence (Col. 1:17; 2 Pet. 3:4–7), preserving it fromdestruction until that day when His voice will remove all but the unshakable kingdom of God and its heirs (12:26–28).
purification for sins. A change of verb tense focuses attention on the Son’s atoning death in history, the priestly act that cleanses us to worship in God’s presence (9:14).
sat down at the right hand . . . on high. The Son’s enthronement at God’s “right hand” in heaven, promised in Ps. 110:1 (1:13), reveals His superiority in two ways. At the“right hand” of the Majesty Christ is ministering in the true, heavenly sanctuary and not an earthly copy (8:1, 2, 5). Secondly, He “sat down” because His sacrificial work (unlikethat of Levitical priests) was finished once for all (10:11, 12).
1:4 superior to angels. This is proved by the series of Old Testament quotations that follow (vv. 5–14).
inherited . . . more excellent. The eternal Son took on a human nature to rescue us from sin and death (2:14, 15). Now, having for a time voluntarily taken a position “lower thanthe angels” (2:7), as the resurrected and ascended Messiah He is “declared to be the Son of God in power” (Rom. 1:4) to save His people (v. 5 note). Christ’s exaltation thusinaugurates a new phase of His messianic and redemptive Sonship, and gives Him a dignity far above that of angels.
October 2, 2016
HEBREWS 1:1–9
Reformation Study Bible/ Biblegateway.com Commentaries
1:5, 6 The series of quotations begins with examples from the Psalms (v. 5, from Ps. 2:7), the Prophets (v. 5, from 2 Sam. 7:14; in the Hebrew Bible the books of Samuel arecounted with the Prophets), and the Law (v. 6, from Deut. 32:43). Verse 6 is probably from the Greek translation (Septuagint) of Deut. 32:43, although it also recalls Ps. 97:7
1:5 You are my Son. The Father’s decree declaring the Messiah to be His Son is identified with Christ’s exaltation (v. 4 note; 5:5; Acts 13:32–35; Rom. 1:4). ThoughJesus is the eternal and divine Son of God (Mark 1:11; John 3:16), the declaration of redemptive Sonship prophesied in Ps. 2:7 was conferred on Him in time, when Hecompleted His messianic work. Believers cannot become divine and share in Christ’s eternal divine Sonship, but their adoption as sons of God means that they participate inChrist’s redemptive Sonship through union with the “founder of their salvation” (2:10; cf. 3:14 note; Rom. 8:29).
1:6 brings . . . into the world. As the Son condescends to assume our human nature, angels worship Him (Luke 2:13, 14).
firstborn. As in Ps. 89:27, the term means “of the highest rank,” above the kings of the earth, and not “first in order of birth.” In Ex. 4:22 it means “chosen” or “most desired”(Col. 1:15 note).
1:7 The storm clouds of Ps. 104 adorn the Lord’s heavenly court. “Winds” and “flame” associate angels with the created world’s mutability in contrast to the Son’s eternalpermanence (vv. 10–12).
ministers. In contrast to the Son’s royal enthronement (vv. 8, 9), the angels are merely “ministers,” or “servants.”
1:8, 9 From Ps. 45:6, 7. The one who addresses the Son with the words “O God” is Himself “God, your God.” The Son is God, and yet distinct from the Father (John 1:1).
1:9 loved righteousness. On the Son’s obedience and righteousness, see 4:15; 5:8; 7:26.
October 2, 2016
HEBREWS 1:1–9
The Imprint of God
Bible Background • HEBREWS 1
Printed Text • HEBREWS 1:1–9
Devotional Reading • JOHN 1:1–5, 10–1
By the end of the lesson, we will: DECIDE that Jesus expresses fully God’s very being in the world; APPRECIATE thatJesus during His earthly life experienced the full range of human experience; and CREATE ways to seek Jesus’ continuedguidance in our lives.
Lady Vivian Finnell/Christ Temple Apostolic Faith Assembly, Indianapolis, IN
October 2, 2016
“Who [Jesus] being the brightness of his glory, and the express image of his person, and upholding allthings by the word of his power” (Hebrews 1:3a).
1:1-2 SPOKEN UNTO US BY HIS SON. These verses establish a major theme of this epistle: in the past God spoke through the prophets, but now He has spoken to us inHIS Son on Jesus Christ, who is supreme over all things. God’s Word through His Son is final; it fulfills and transcends all previous words by God. Absolutely nothing, neitherprophets (v1.) nor angels (v.4) , has greater authority than Christ. He is the only way to eternal salvation and the only mediator between God and man. The author confirmsChrist’s supremacy by listing several great revelations abut Christ (vv2-3).
1:3 SAT DOWN ON THE RIGHT HAND. After Christ provided the forgiveness of our sins by His death on the cross, He took His place of authority at the right hand ofGod. Christ redeeming activity in heaven involves His ministry as divine mediator (8:6, 1315; I John 2:1-2, high priest (2:17-18; 4:14-16; *:1-3; intercessor (7:25), andbaptizer in the Spirit(Acts 2:33).
1:4 BETTER THAN THE ANGELS. Just as Jesus is superior to the prophets because He is the Son, so He is superior to angels because He is the Son (vv.4-14). Angles hadplayed an important part in the giving of the O.T .covenant (Deut. 33:2; Acts 7:53; Gal. 3:19). The author, writing to Jewish believers, establishes Christ’s superiority to theangels by quoting from the O.T.
1:5 THIS DAY HAVE I BEGOTTEN THEE. (see John 1:14 note NLSB pg. 1591)
John 1:14: THE WORD WAS MADE FLESH. Christ the eternal God, because a human being (Phil. 2:5-9). Humanity and deity were united together in Him. In a humbleway He entered human life and environment with all the limitations of human experiences (cf. 3:17: 6:38-42; 7:29; 9:5; 10:36). 1:14 THE ONLY BEGOTTEN. The term“the only begotten” does not mean Christ was created sometime in the past. Rather, the statement refers to His unique relationship with the Father, i.e., to the fact that he is theone and only Son of God from all eternity.
Full Life Study Bible (FLSB) pg. 1941
October 2, 2016
HEBREWS 1:1–9
1:1--8 UNTO THE SON…O GOD. The author is here pointing out the deity of Christ.
1:9 LOVED RIGHTEOUSNESS, AND HATED INIQUITY. It is not enough for the child of God to love righteousness; he must also hate evil. We see this clearly in Christdevotion to righteousness (Is. 11:5) and His hatred of iniquity in His life, ministry, and death
(1)Christ’s faithfulness to His Father while on earth, as demonstrated by His love of righteousness and hatred of wickedness is the basis for God’s anointing of His Son. Inthe same way, the Christian’s anointing will come only as he identifies with his Master’s attitude toward righteousness and evil (Ps. 45:7).
(2)The believer’s love of righteousness and hatred of evil will increase by two means: (a) by growing in heartfelt love compassion for those whose lives are beingdestroyed by sin, and (b) experiencing more and more oneness with his God and Savior, who “loved righteousness, and hated inequity” ( Ps94:16; 97:10; Prov. 8:13; Amos5:15; Rom. 12:9; I John 2:15; Rev. 2>6)
Full Life Study Bible (FLSB) pg. 1941
October 2, 2016
HEBREWS 1:1–9
Builder of the House
Bible Background • HEBREWS 3:1–6; MATTHEW 7:19–29Printed Text • HEBREWS 3:1–6; MATTHEW 7:24–29|Devotional Reading • HEBREWS 10:19–25
By the end of the lesson, we will: AGREE that Jesus, with divine authority, carried out God’s intentions; AFFIRM that Jesusis the model for a life of dedication and service to the will of God; and DEDICATE our lives to Jesus with a commitment toengage in Christ-centered speech and actions.
Lady Vivian Finnell/Christ Temple Apostolic Faith Assembly, Indianapolis, IN
October 9, 2016
“For this man [Jesus] was counted worthy of more glory than Moses, inasmuch as he who hath builded thehouse hath more honour than the house” (Hebrews 3:3).
Reformation Study Bible/ Biblegateway.com Commentaries/ HEBREWS 3:1–6
3:1 holy brothers. This typical Christian title of address (3:12; 10:19; Acts 1:16; 1 Cor. 3:1) has special significance here, since Jesus has made us His “brothers” and “sanctified” us(2:11).
heavenly calling. The Lord calls from heaven, summoning us to enduring faith (12:25). He also calls us to heaven, the better country (11:16) and the eternal inheritance of those whoare called (9:15).
consider. Since Christ is able to deal with the most important problems we face, the reader should be eager to give close attention to what will now be said about Him.
apostle. This title is applied to Jesus only here in the New Testament. It stresses His faithful accomplishment of the mission on which the Father sent Him (v. 2; cf. 10:5–10; John 6:38;20:21).
3:2–6 With reference to Num. 12:7, Moses and Christ are compared as to faithfulness and contrasted as to honor. Though privileged to speak to God face to face and to see His form(Num. 12:8), Moses was still only “a servant” in the house of God (v. 5). Christ, as agent of creation (1:2, 10), deserves honor as divine builder of all things and as Son “over God’shouse” (v. 6).
3:3 builder of a house. The necessary implication is that Jesus is the builder of the house, and therefore that He is divine (v. 4). This passage points both to Christ’s identity as God(“the builder”) and to His personal distinction from the Father (v. 6).
3:5 faithful in all God’s house. Since the writer alludes to Num. 12:7, the emphasis is on the dignity of Moses’ service. Moses is the unique minister of the law, but Jesus’ ministry ishigher still.
to testify . . . spoken later. Moses’ ministry was to testify to Christ’s coming (John 5:46, 47). The Mosaic law by its shadows pointed toward the coming good things brought by Christ(9:11; 10:1), for in its regulations the Holy Spirit showed that access into God’s presence would come only when the earthly tabernacle was replaced by something better (9:8).
3:6 over God’s house. Note the prepositions: Moses was “in” the house, but Christ is “over” the house (10:21).
we are his house. God’s house consists of His people (1 Sam. 2:35; 2 Sam. 7:16; Eph. 2:19–22; 1 Tim. 3:15; 1 Pet. 2:5), an important theme throughout Scripture.
if indeed we hold fast. This condition tells the readers how they can know that they belong to God—their faith must prove itself by persevering (v. 14; 6:11; 10:23). The note ofwarning is a fitting introduction to the quotation from Ps. 95 that follows.
October 9, 2016
HEBREWS 3:1–6; MATTHEW 7:24–29
Reformation Study Bible/ Biblegateway.com Commentaries/Matthew 7:24-29
7:25 the rain fell. Storms in Palestine are infrequent but can be violent. Although the houses of the foolish and the wise may for a long time appear equally secure, when thestorm comes the destruction of the foolish one’s house is total (Is. 28:14–18). So it is with the life of those who ignore the words of Jesus.
7:29 not as their scribes. The scribes, like the later rabbis, taught by referring to what previous teachers had said. Their authority was the tradition. Jesus taught directly fromScripture with His own authority. See theological note “The Teaching of Jesus.”
Resources » Matthew Henry's Commentary » Matthew » Chapter 7 » Verses 21–29
We have here the conclusion of this long and excellent sermon, the scope of which is to show the indispensable necessity of obedience to the commands of Christ; this isdesigned to clench the nail, that it might fix in a sure place: he speaks this to his disciples, that sat at his feet whenever he preached, and followed him wherever he went. Had hesought his own praise among men, he would have said, that was enough; but the religion he came to establish is in power, not in word only (1 Cor. 4:20), and thereforesomething more is necessary.
I.He shows, by a plain remonstrance, that an outward profession of religion, however remarkable, will not bring us to heaven, unless there be a correspondent conversation,Matt. 7:21-23. All judgment is committed to our Lord Jesus; the keys are put into his hand; he has power to prescribe new terms of life and death, and to judge menaccording to them: now this is a solemn declaration pursuant to that power. Observe here,
October 9, 2016
HEBREWS 3:1–6; MATTHEW 7:24–29
Resources » Matthew Henry's Commentary » Matthew » Chapter 7 » Verses 21–29 edited to address the lesson verses 24-29
1. Christ’s law laid down, Matt. 7:21. Not every one that saith, Lord, Lord, shall enter into the kingdom of heaven, into the kingdom of grace and glory. It is an answer to thatquestion, Ps. 15:1. Who shall sojourn in thy tabernacle?--the church militant; and who shall dwell in thy holy hill?--the church triumphant. Christ here shows,
(1.) That it will not suffice to say, Lord, Lord; in word and tongue to own Christ for our Master, and to make addresses to him, and professions of him accordingly: in prayer toGod, in discourse with men, we must call Christ, Lord, Lord; we say well, for so he is (John 13:13); but can we imagine that this is enough to bring us to heaven, that such apiece of formality as this should be so recompensed, or that he who knows and requires the heart should be so put off with shows for substance? Compliments among men arepieces of civility that are returned with compliments, but they are never paid as real services; and can they then be of an account with Christ? There may be a seemingimportunity in prayer, Lord, Lord: but if inward impressions be not answerable to outward expressions, we are but as sounding brass and a tinkling cymbal. This is not to take usoff from saying, Lord, Lord; from praying, and being earnest in prayer, from professing Christ’s name, and being bold in professing it, but from resting in these, in the form ofgodliness, without the power.
(2.) That it is necessary to our happiness that we do the will of Christ, which is indeed the will of his Father in heaven. The will of God, as Christ’s Father, is his will in thegospel, for there he is made known, as the Father of our Lord Jesus Christ: and in him our Father. Now this is his will, that we believe in Christ, that we repent of sin, that we livea holy life, that we love one another. This is his will, even our sanctification. If we comply not with the will of God, we mock Christ in calling him Lord, as those did who put onhim a gorgeous robe, and said, Hail, King of the Jews. Saying and doing are two things, often parted in conversation of men: he that said, I go, sir, stirred never a step (Matt.21:30); but these two things God has joined in his command, and let no man that puts them asunder think to enter into the kingdom of heaven.
October 9, 2016
HEBREWS 3:1–6; MATTHEW 7:24–29
Resources » Matthew Henry's Commentary » Matthew » Chapter 7 » Verses 21–29 edited to address the lesson verses 24-29 con’t
II. He shows, by a parable, that hearing these sayings of Christ will not make us happy, if we do not make conscience of doing them; but that if we hear them and do them,we are blessed in our deed, Matt. 7:24-27.
1.The hearers of Christ’s word are here divided into two sorts; some that hear, and do what they hear; others that hear and do not. Christ preached now to a mixedmultitude, and he thus separates them, one from the other, as he will at the great day, when all nations shall be gathered before him. Christ is still speaking from heaven byhis word and Spirits, speaks by ministers, by providences, and of those that hear him there are two sorts.
(1.) Some that hear his sayings and do them: blessed be God that there are any such, though comparatively few. To hear Christ is not barely to give him the hearing, but toobey him. Note, It highly concerns us all to do what we hear of the saying of Christ. It is a mercy that we hear his sayings: Blessed are those ears, Matt. 13:16, 17. But, if wepractice not what we hear, we receive that grace in vain. To do Christ’s sayings is conscientiously to abstain from the sins that he forbids, and to perform the duties that herequires. Our thoughts and affections, our words and actions, the temper of our minds, and the tenour of our lives, must be conformable to the gospel of Christ; that is the doinghe requires. All the sayings of Christ, not only the laws he has enacted, but the truths he has revealed, must be done by us. They are a light, not only to our eyes, but to our feet,and are designed not only to inform our judgments, but to reform our hearts and lives: nor do we indeed believe them, if we do not live up to them. Observe, It is not enough tohear Christ’s sayings, and understand them, hear them, and remember them, hear them, and talk of them, repeat them, dispute for them; but we must hear, and do them. This do,and thou shalt live. Those only that hear, and do, are blessed (Luke 11:28; John 13:17), and are akin to Christ. Matt. 12:50.
October 9, 2016
HEBREWS 3:1–6; MATTHEW 7:24–29
Resources » Matthew Henry's Commentary » Matthew » Chapter 7 » Verses 21–29 edited to address the lesson verses 24-29 con’t
(2.) There are others who hear Christ’s sayings and do them not; their religion rests in bare hearing, and goes no further; like children that have the rickets, their headsswell with empty notions, and indigested opinions, but their joints are weak, and they heavy and listless; they neither can stir, nor care to stir, in any good duty; they hear God’swords, as if they desired to know his ways, like a people that did righteousness, but they will not do them, Ezek. 33:30, 31; Isa. 58:2. Thus they deceive themselves, as Micah,who thought himself happy, because he had a Levite to be his priest, though he had not the Lord to be his God. The seed is sown, but it never comes up; they see their spots in theglass of the word, but wash them off, Jas. 1:22, 24. Thus they put a cheat upon their own souls; for it is certain, if our hearing be not the means of our obedience, it will be theaggravation of our disobedience. Those who only hear Christ’s sayings, and do them not, sit down in the midway to heaven, and that will never bring them to their journey’s end.They are akin to Christ only by the half-blood, and our law allows not such to inherit.
2. These two sorts of hearers are here represented in their true characters, and the state of their case, under the comparison of two builders; one was wise, and built upon arock, and his building stood in a storm; the other foolish, and built upon the sand, and his building fell.
Now, (1.) The general scope of this parable teaches us that the only way to make sure work for our souls and eternity is, to hear and do the sayings of the Lord Jesus,these sayings of his in this sermon upon the mount, which is wholly practical; some of them seem hard sayings to flesh and blood, but they must be done; and thus we lay up instore a good foundation for the time to come (1 Tim. 6:19); a good bond, so some read it; a bond of God’s making, which secures salvation upon gospel-terms, that is a goodbond; not one of our own devising, which brings salvation to our own fancies. They make sure the good part, who, like Mary, when they hear the word of Christ, sit at his feet insubjection to it: Speak, Lord, for thy servant heareth.
*PLEASE refer to the online referenced written commentary for additional points.*
October 9, 2016
HEBREWS 3:1–6; MATTHEW 7:24–29
Resources » Matthew Henry's Commentary » Matthew » Chapter 7 » Verses 21–29 edited to address the lesson verses 24-29 con’t
III. In the Matt. 7:28, 29, we are told what impressions Christ’s discourse made upon the auditory. It was an excellent sermon; and it is probable that he said more than ishere recorded; and doubtless the delivery of it from the mouth of him, into whose lips grace was poured, did mightily set if off. Now, 1. They were astonished at this doctrine; itis to be feared that few of them were brought by it to follow him: but for the present, they were filled with wonder. Note, It is possible for people to admire good preaching, andyet to remain in ignorance and unbelief; to be astonished, and yet not sanctified. 2. The reason was because he taught them as one having authority, and not as the scribes. Thescribes pretended to as much authority as any teachers whatsoever, and were supported by all the external advantages that could be obtained, but their preaching was mean, andflat, and jejune: they spake as those what were not themselves masters of what they preached: the word did not come from them with any life or force; they delivered it as aschool-boy says his lesson; but Christ delivered his discourse, as a judge gives his charge. He did indeed, dominari in conscionibus—deliver his discourses with a tone ofauthority; his lessons were law; his word a word of command. Christ, upon the mountain, showed more true authority, than the scribes in Moses’s seat. Thus when Christ teachesby his Spirit in the soul, he teaches with authority. He says, Let there be light, and there is light.
October 9, 2016
HEBREWS 3:1–6; MATTHEW 7:24–29
Our Great High Priest
Bible Background • HEBREWS 4:14–5:10
Printed Text • HEBREWS 4:14–5:10
Devotional Reading • EPHESIANS 4:7–1
By the end of the lesson, we will: CONSIDER that Jesus is High Priest for the people; APPRECIATE that Jesus, in Hishumanity, fully understands and identifies with the daily life of all peoples; and IDENTIFY the kind of leaders who suffer,serve, and obey God’s intentions in the spirit of Jesus
Lady Vivian Finnell/Christ Temple Apostolic Faith Assembly, Indianapolis, IN
October 16, 2016
“Seeing then that we have a great high priest, that is passed into the heavens, Jesus the Son of God, let ushold fast our profession” (Hebrews 4:14).
Reformation Study Bible/ Biblegateway.com Commentaries
4:14–16 The sobering thought of our complete exposure before God draws us to the merciful High Priest who, having been tempted, can help us in our weakness (themes announced in 2:17,18). An exhortation to “hold fast our confession” (v. 14) caps the preceding section, and an invitation to approach God’s throne introduces the discussion of Christ as the merciful HighPriest.
5:1–10 As the Old Testament priests were identified with the weak and erring people whom they represented (vv. 1–3) and served at God’s appointment (v. 4), so also Christ became HighPriest by the Father’s appointment (vv. 5, 6) and was identified with His people through suffering (vv. 7–10).
5:1 offer gifts and sacrifices for sins. The phrase “gifts and sacrifices” covers offerings of several different kinds called for in the work of Old Testament priests (8:3; Lev. 1–7). But themain interest here is in those offered for sins.
5:2 can deal gently. The weakness of the Old Testament high priest in the face of his own temptations compelled him to moderate his indignation over others’ sins and “deal gently” withthem. Jesus’ sympathy also is strongly motivated, since He fully identifies with the struggles of His people. Yet Jesus never succumbed to temptation (4:15).
ignorant and wayward. The law (Num. 15:27–31) distinguished between sins committed out of weakness or ignorance, and sins committed in defiance of the Lord’s authority (10:26, 27).
5:3 The Old Testament high priest was himself in need of atonement and forgiveness (7:27; 9:7; Lev. 16:11), unlike our sinless High Priest (4:15; 7:26).
October 16, 2016
HEBREWS 4:14–5:10
Reformation Study Bible/ Biblegateway.com Commentaries
5:4 called by God, just as Aaron was. The initial call of Aaron (Ex. 28:1) was confirmed in response to the challenge of Korah, Dathan, and Abiram (Num. 16) through the buddingof Aaron’s staff (9:4; Num. 17:1–10). The priestly privilege of approach to God is by invitation only—mediated through physical descent for the Old Testament Levitical priests, butfinally established through the divine oath to Jesus the Son (7:11–28).
5:5 You are my Son. Ps. 2:7 is quoted twice in Hebrews (1:5), both times in a leading position. Here it is the opening step of a long and detailed discussion of Melchizedek.
5:6 Melchizedek. This mysterious figure is mentioned only twice in the Old Testament (Gen. 14:18; Ps. 110:4). But the association here of the title “priest forever, after the order ofMelchizedek” with the words “my Son” (v. 5) shows the exalted character of this priesthood, and justifies the author’s fuller explanation in ch. 7.
5:7 loud cries and tears. Jesus’ anguish at the prospect of the Cross (Mark 14:33–36; John 12:27) shows that He is not aloof from the weakness and fears that threaten us.
was heard. The psalmists praised God that He heard their cries of distress (Ps. 22:24; 30:23; 116:1). Jesus’ plea for salvation from death was answered not through escape from theordeal of the Cross, but through His Resurrection from death.
5:8 he learned obedience. Though entirely free from sin (4:15), Jesus’ struggle against temptation was real (2:18). As One who came into the world to do the Father’s will (10:7),Christ successfully met each increasingly difficult challenge to His integrity, climaxing in the shameful and painful death on the cross (Phil. 2:8). This life of learned obedienceoffsets the disobedience of Adam (Rom. 5:19) and qualifies Christ to serve as the eternal High Priest (2:17, 18; 4:15).
5:9 being made perfect. This does not mean that Jesus finally became sinless, since He was always without sin (4:15), but that He finished the course of suffering that was set beforeHim, including the sacrificial death. Having done this, He was “made perfect,” or completely qualified to serve as the uniquely effective High Priest. The language here may alludeto the concept of priestly consecration.
eternal salvation. Jesus lives forever to intercede as our High Priest (7:24, 25).
October 16, 2016
HEBREWS 4:14–5:10
4:16 COME BOLDLY UNTO THE THRONE. Because Christ sympathize with our weaknesses (v.15), we can confidently approach the heavenly throne, knowing that ourprayers and petitions are welcomed and desired by our heavenly Father (cf. 10:19-20). It is called the “throne of grace” because from it flow God’s love , help, mercy,forgiveness, spiritual power, the outpouring of the Holy Spirit, His spiritual gifts, the fruit of the Holy Spirit and all that we need under any circumstances, One of the greatestblessings of salvation is that Christ is now our high priest, opening a way to His personal presence whereby we can always seek help.
5:1 EVERY HIGH PRIEST. Two qualifications are necessary for a valid priesthood:
1)He must be sympatric, gentle, and patient with those who go astray through ignorance, unintentional sin or weakness(v.2;4:15;cf. Lev. 4; Num. 15:27-29).
2)He must be appointed by God (vv.4-16). Christ qualified in both ways.
5:6 THE ORDER OF MELCHISEDEC. Melchisedec is a mysterious O.T. figure who appears in Gen. 14 as God’s priest of Salem (perhaps Jerusalem, 7:1; Gen. 14:18; Ps.110:1-4) before the time of the Levitical priesthood. Christ’s priesthood is of the same kind as Melchisedec.
Full Life Study Bible (FLSB) pg. 1945, 1948
October 16, 2016
HEBREWS 4:14–5:10
5:7 STRONG CRYING AND TEARS. This passage probably refers to the intensity of Jesus’ prayer in the Garden of Gethsemane. Jesus’ prayer was “heard” not I thesense that God removed all that was involved in death, but in the sense that He received God’s aid to undergo His appointed suffering. There will be times when we tooface trials and our fervent prayers seem unanswered. In such times, we must remember that Jesus was tested in the same way and that God will give us sufficient grace toundergo what He allows for our lives.
5:8 LEARNED HE OBEDIENCE. Christ learned by experience the suffering, cost, and hardship that often result from faithful obedience to God in a corrupt world(cf.12:2; Is. 50-4-6; Phil. 2:8). He became a perfect Savior and high priest because His suffering and death on the cross were accomplished without sin. Therefore He wasqualified in every way (vv.1-6) to bring us eternal salvation.(v. 9).
5:9 SALVATIN UNTO ALL THEM THAT OBEY HIM: The eternal salvation that was gained by the suffering of Jesus (v 8) is made available only to those who areobedient to Him through faith. The faith that saves is on obedient faith (John 8:31; Rom. 1:5; 16:26; Jas.2:17-26).
Full Life Study Bible (FLSB) pg. 1945-46
October 16, 2016
HEBREWS 4:14–5:10
The High Priest Forever
Bible Background • HEBREWS 7
Printed Text • HEBREWS 7:1–3, 19b–28
Devotional Reading • PSALM 110
By the end of the lesson, we will: COMPARE Melchisedec, “priest of the Most High God,” with Jesus, the “priest forever”;APPRECIATE that people have someone who intercedes for them to God; and RESPOND to the realization that Jesus willalways be our ultimate spiritual leader.
Lady Vivian Finnell/Christ Temple Apostolic Faith Assembly, Indianapolis, IN
October 23, 2016
“But this man, because he continueth ever, hath an unchangeable priesthood” (Hebrews 7:24).
Reformation Study Bible/ Biblegateway.com Commentaries
7:1–28 The central point of this chapter is that the solemn promise of Ps. 110:4 was fulfilled only in Jesus Christ. Jesus’ eternal priesthood is explained in terms of the two Old Testamenttexts that mention Melchizedek: Gen. 14:17–20 and Ps. 110:4.
7:4–10 Two actions show Melchizedek’s priestly superiority to Abraham’s Levite descendants: Abraham gave a tithe to Melchizedek (vv. 4–6, 8–10), and Melchizedek blessed Abraham (vv.6, 7).
7:2 king of righteousness. “Melchizedek” is interpreted by the Hebrew words melek, “king,” and zedek, “righteousness.”
7:3 Some believe that Melchizedek is a preincarnate appearance of Christ, but this is unlikely since terms of comparison and analogy are used: (a) he “resembles the Son of God” (acomparison of the Son with Himself would be odd); (b) the Son became High Priest “after the order of Melchizedek” (6:20) later, through His incarnation, atoning death, and exaltation. Inaddition, in Gen. 14 Melchizedek is presented as one who has a recognized political position (king of Salem), whereas Old Testament theophanies are brief and exceptional.
without father . . . mother . . . beginning of days nor end of life. While most figures in Genesis are located in a genealogical line, Melchizedek appears without ancestors or progeny, andwithout notice of his birth or death. The Holy Spirit has described him in a way that is prophetic of Christ.
The appointment of priests in the line of Melchizedek is without regard to ancestry, since no genealogy is recorded for this line.
genealogy. The appointment of priests in the line of Melchizedek is without regard to ancestry, since no genealogy is recorded for this line.
October 23, 2016
Hebrews 7:1–3, 19b–28
Reformation Study Bible/ Biblegateway.com Commentaries
7:13–28 The differences between Jesus and the Levites are now quickly reviewed. His descent is from Judah, not Levi (v. 14); He lives eternally (v. 16); His priesthood is founded on thedivine oath (v. 20).
7:19 See note on v. 11.
7:11 if perfection had been attainable through the Levitical priesthood. That is, if the Levitical priests had been able to give the people permanent, free access to God. As in 4:8 and 8:7,the author argues that certain promises in the Old Testament itself indicate that the law was imperfect and would be replaced in the “last days” (1:2). The rhetorical question announces thatthe effectiveness of the Levitical system will be compared with that of “another priest.”
under it the people received the law. Because of sin and the need for a ministry of reconciliation, the Levitical priesthood was instituted, together with the Mosaic law that provided for it.The law and the priesthood are being considered together, as one system of religious life. If defective, they will both be changed (v. 12).
7:19 a better hope. This hope, together with the divine promise and oath, was mentioned in 6:17, 18. Vv. 20–28 continue the emphasis on the connection between our hope and the certaintyof God’s promise and oath.
7:21 oath. The divine oath expressed in Ps. 110:4 (“The Lord has sworn”) demonstrates the unchangeable permanence of the new priesthood of Jesus (6:17, 18).
October 23, 2016
Hebrews 7:1–3, 19b–28
Reformation Study Bible/ Biblegateway.com Commentaries
7:22 guarantor. This renders a Greek word found only here in the New Testament. Jesus Himself, as the substance of what was promised and the possessor of indestructibleresurrection life (v. 16), is the guarantee of a new and better covenant.
covenant. The first of seventeen occurrences of this important word (Greek diatheke) in Hebrews. It is the usual translation of the Old Testament word for “covenant” (Hebrewberith) in the Greek Old Testament. A “new covenant” was promised in Jer. 31:31–34, which will be cited in 8:8–12 and 10:16, 17.
7:23 priests were many. The reference is to the many high priests who succeeded one another in office. The law of priestly succession (Ex. 29:29, 30) presupposed the eventualdeath of the priest. This lack of permanence, together with the repetition of the Old Testament sacrifices (10:11), shows the inadequacy of the old order.
7:25 Jesus’ eternal life and priesthood make possible His eternal intercession for worshipers who “draw near to God through him,” leading to their complete and eternalsalvation. “Uttermost” may refer to comprehensive salvation (meeting our every need) or to eternal salvation (especially as it is grounded in Jesus’ always living to pray for us).
7:26 holy, innocent, unstained, separated from sinners. In 2:18 and 4:15–5:3, the author showed the importance of Jesus’ identification with us in undergoing temptation. But itis also imperative that He be “without sin” (4:15) to be qualified to enter the heavenly sanctuary on our behalf (8:1, 2; 9:11, 12, 24, 25). See “The Sinlessness of Jesus” at 4:15.
7:27 The contrast between the Levitical priests’ repeated daily (and yearly) sacrifices and Jesus’ once-for-all offering of Himself is developed in 9:25–10:18.
7:28 This verse summarizes the contrast between the old and new covenant priesthood. First, the old covenant priesthood was appointed by law without a divine oath (v. 20),while the eternal priesthood of Christ was appointed by an oath (v. 21). Second, the temporary appointment of weak and sinful (v. 27) men is contrasted with the eternalappointment of the sinless “Son . . . perfect forever.”
October 23, 2016
Hebrews 7:1–3, 19b–28
7:1 MELCHISEDEC. Melchisedec was a Canaanite king of Salem and a priest of God (Gen. 14:18). He was superior to Abraham because Abraham paid tithes to him andwas blessed by him (v.2-7). The author of Hebrews considered him a type of Jesus Christ, who was both priest and king (v.3). Christ’s priesthood is “after the order ofMelchisedec” (6:20, meaning that He is greater than Abraham, Levi, and the Levitical priests.
7:3 WITHOUT FATHER , WITHOUT MOTHER. This does not mean that Melchisedec literally had no parents or family or that he was an angel. It simply means that theScriptures do not record his genealogy and say nothing of his beginning and end. Therefore, he serves as a type of the eternal Christ, whose priesthood will never end (vv. 24-25)
7: 11 IF THEREFORE PERFECTION WERE. Because the Levitical priesthood was imperfect (cf.10:4)and administered by sinful man (vv.27-28), it was replaced by theperfect priest, the Son of God. Christ is the perfect priest because He is wholly righteous, had to die only once as a sacrifice for our sins, serves as our eternal priest before Godin heaven, and lives forever (vv.24-28). Therefore, he is able to save completely and forever all those who draw near to God through Him.
7:19 THE LAW MADE NOTHING PERFECT. The O.T. law was imperfect because it could not impart divine life and the power to fulfill its demands, nor did it offercomplete and perfect access to God (v.25).
Full Life Study Bible (FLSB) pg. 1950,-51
October 23, 2016
Hebrews 7:1–3, 19b–28
7:25 LIVETH TO MAKE INTERCESSION. Christ lives in heaven in His Father’s presence (8.1), interceding for each and every one of His followers according to theFather’s will (cf. Rom. 8:33-34; I Tim. 2:5; I John 2:1).
(1)Through Christ’s ministry of intercession we experience God’s love and presence and find mercy and grace to help in any kind of need (4:6), temptation (Luke 222:32),weakness (4:15; 5:2, sin (I John 1:9; 2:1), and trial (Rom. 8:31-39).
(2)Christ’s high-priestly prayer for His people (John 17), as well as His desire to pour forth the Holy Spirit upon all believers (Act 2:33), help us understand the content ofChrist’s intercessory ministry.
(3)Through Christ’s intercession, the one who draws near (i.e. continually draws near, for the Greek participle is present tense, emphasizing continual activity ) to God mayreceive grace to be saved “to the uttermost.” Christ’s intercession as a high priest is essential to our salvation. Without that and without His grace , mercy, and helpmediated to us through that intercession, we would fall away from God, once again be enslaved to sin and the dominion of satan, and incur just condemnation. Our onlyhope is to draw near to God through Christ in faith.
(4) Note that Christ does not remain an advocate and intercessor for those who refuse to confess and forsake sin and wo depart from fellowship with God (cf. I John 1:5-7:9;3:10). His intercession to save “to the uttermost” is only for those who “come unto God by him” (cf.4:16). There is no safety and security for those who deliberately sinand cease to draw near to God through Him(10:21-31).
(5)Since Christ is our only mediator and intercessor in heaven, any attempt to treat angels or dead saints as mediators and to offer prayers to the Father through them is bothfutile and unbiblical.
Full Life Study Bible (FLSB) pg. 1950,-51
October 23, 2016
Hebrews 7:1–3, 19b–28
Pioneer and Perfecter of Our Faith
Bible Background • HEBREWS 12:1–13
Printed Text • HEBREWS 12:1–13
Devotional Reading • ISAIAH 53:1–6
By the end of the lesson, we will: VALUE discipline in the family, in the congregation, and in other human settings;APPRECIATE the help provided by others who have experienced discipline; and SHARE personal struggles that resulted ina victorious and growing faith.
Lady Vivian Finnell/Christ Temple Apostolic Faith Assembly, Indianapolis, IN
October 30, 2016
“Let us run with patience the race that is set before us, looking unto Jesus the author and finisher of ourfaith” (from Hebrews 12:1–2).
Reformation Study Bible/ Biblegateway.com Commentaries
12:1 cloud of witnesses. The readers are in effect running a race before a great crowd of people who have already finished the race with honors. Their example encourages the readers, andadmonishes them if they should stumble.
every weight, and sin which clings so closely. Among the burdens to be thrown off are fear that shrinks back in the face of suffering (10:38, 39), bitter discouragement that defiles othersthrough doubt (v. 15), and sensuality that seeks immediate gratification (v. 16).
run . . . the race. The athletic competitions of the Greeks provided a common New Testament analogy for the Christian life (1 Cor. 9:24–27; Phil. 2:16; 2 Tim. 2:5; 4:7, 8). Like a runner,the Christian must be in constant motion toward the goal despite opposition. This demands strenuous effort and endurance, which is learned from constant discipline.
12:2 looking to Jesus. The cloud of Old Testament witnesses inspires us, but our principal encouragement is found in the person and work of Christ, who has gone before us as the “founderand perfecter of our faith,” and is the supreme example of faith in the race (v. 3).
founder. See note 2:10.
2:10 founder. The Greek term can also be translated “Author” or “Leader” (12:2; Acts 3:15; 5:31). Jesus went first on the path of suffering, and He guides us as our captain to the glory thatHe achieved.
perfecter of our faith. As “perfecter” Jesus has brought the faith of all who approach God through Him to its intended goal: thankful worship acceptable to God, presented in His presence(10:14; 11:40; 12:28).
for the joy that was set before him. Jesus endured the cross in anticipation of the joy of being Savior of His people when the necessary suffering was over. As Moses looked to his reward(11:26), so Jesus was aware of His own reward.
A less probable, though possible, interpretation is to translate “in place of the joy set before Him.” On this reading, Jesus chose suffering instead of the joy that would have been His ifHe had refused to die, and instead remained in heaven (Phil. 2:6), or at least avoided the Cross on earth (John 10:17, 18; 12:27).
despising the shame. Crucifixion was so shameful a form of execution that it was forbidden to be inflicted on Roman citizens; in addition, the Jews believed that “everyone who is hangedon a tree” is cursed by God (Gal. 3:13; cf. Deut. 21:23).
October 30, 2016
HEBREWS 12:1–13
Reformation Study Bible/ Biblegateway.com Commentaries
12:3 hostility. Like Jesus, the readers had also experienced the hostility of sinners (10:33).
fainthearted. A warning from Prov. 3:11, 12, quoted in vv. 5, 6.
12:4 shedding your blood. The readers have known persecution, but nothing as serious as what Jesus suffered, or indeed, what has been cataloged in 11:35–38. It is nottime for them to think of giving up.
12:5 sons. God’s plan to lead many sons to glory meant that the author of their salvation was to be perfected through suffering (2:10), even though He was the Son whodeserved no suffering (5:8). It is not surprising, then, that the adopted sons who follow Him should be prepared for their inheritance through painful discipline.
12:8 Many Roman nobles had illegitimate sons, who were financially supported but left virtually without discipline. On the other hand, the son of a nobleman’s legal wife,who would carry the father’s name and inherit the estate, was subjected to a training regimen comparable to slavery (Gal. 4:1, 2).
October 30, 2016
HEBREWS 12:1–13
Reformation Study Bible/ Biblegateway.com Commentaries
12:9 earthly fathers. Lit. “fathers of our flesh,” in direct contrast to “Father of spirits.” This argument from the lesser to the greater—from the lesser of the humanparental relationship to the greater of divine fatherhood—is completed in v. 10.
12:10 The discipline of our earthly fathers is limited by time and by their fallible wisdom. The heavenly Father’s discipline is planned by His infinite wisdom for “ourgood,” and it makes us holy, as He is holy (v. 14; 1 Pet. 1:15, 16).
12:11 peaceful fruit of righteousness. This gives some idea what holiness involves (vv. 10, 14).
trained. The writer returns to the athletic analogy of v. 1.
12:12, 13 The race will be completed successfully only if action is taken to heal spiritual injuries of the past (v. 12) and avoid pitfalls in the future (v. 13). The contextof Is. 35:3, 4 (from which Hebrews has taken “lift your drooping hands . . . your weak knees”) is one of encouraging the fearful. Compare Hebrews’ calls for mutualencouragement (e.g., 3:13), including that which follows in 12:15, and the warning against losing heart (vv. 3, 5). The context of Prov. 4:25–27 (source of “makestraight paths for your feet”) is a call to single-minded adherence to the path of righteousness. The metaphor of strengthening and healing injured limbs to run the raceis explained in specific commands (vv. 14–17).
October 30, 2016
HEBREWS 12:1–13
12:1 THE RACE THAT IS SET BEFORE US. The race is the lifelong test of faith in this world (10:23. 38; 11; 12:25; 13:13).
1)The race must be run with “patience” (Gk. hupomone) , i.e. with perseverance and endurance (cf. 10:36; Phil. 3:12-14) The way of victory is the same as that of thesaints in ch. 11- passing on to the finish (cf. 6:11-12; Luke 21:19; I cor. 9:24-25; Phil. (3:12-14); Rev. 3:21).
2)The race must be run by laying aside the sins that impede or slow down (v.1) and by fixing our eyes, lives, and hearts on Jesus and the example of perseveringobedience He set on earth (vv.1-4).
3)The race must be run with an awareness that the greatest peril confronting us is the temptation to yield to sin (vv.14). To return to “that country” from whence [we]came out “ (11:15; Jas. 1:12), and to become once more citizens of the world (11:13; Jas.4:4; I John 2:15)
12:2 LOOKING UNTO JESUS. In our race of faith we look to Jesus as:
(1) our example of trust in God (2:13), of commitment to His will (10:7-10); Mark 14:36), of prayer (5:7; Mark 1:35; John 17), of overcoming temptation and suffering(2:10; 4:15), of endurance in loyalty to the Father (vv.2-3), and of seeking the joy completing the work to which God has called us (v.2; cf. Luke 15:6, 24, 32); John(15:11);
(2) our source of strength, love, grace, mercy, and help (4:16; 7:25; 10:22; Rev. 3:21).
Full Life Study Bible (FLSB) pg. 1960-61
October 30, 2016
HEBREWS 12:1–13
12:5 THE CHASTENING OF THE LORD. Note several facts about God’s disciple of believers and the hardships and troubles He allows us to suffer.
1)They are the sign that we are children of God (vv.7-8).
2)They are an assurance of God’s love and concern for us (v.6)
3)The Lord’s discipline has two purposes: (a) that we might not be finally condemned with the world (I Cor. 11:31-32), and (b) that we might share God’s holiness andcontinue to live sanctified lives without which we will never see the Lord (vv. 10-11:14).
4)There are two possible consequences of the Lord’s discipline., (a) We may endure the hardships God leads us through, submit to God’s will, and continue to remainfaithful (vv.5-6). By doing this we will continue to live as God’s spiritual children (vv. 7-9) and to share His holiness (v.10); it will yield the fruit of righteousness (v.11).(b) We may “despise” the discipline of our Father (v.5), rebel against God because of suffering and hardship, and thereby fall away from God (v.25, 3:12-14).
5)Under God’s will, adversity may come (a) as a result of our spiritual warfare with satan (Eph. 6:11-18), (b) as a test to strength our faith (I Pet. 1:6-7), our works ( Mat.7:24-27; I Cor. 3:13-15, or (c) as a preparation for us to comfort others (2 Cor. 1:3-5) and to manifest the life of Christ (2 Cor. 4:8-10, 12, 16).
6)In all kinds of adversity we must seek God, examine our lives (2 Chr. 26:5; Ps. 3:4; 9:12; 34:17), and forsake all that is contrary to His holiness (vv. 10,14).
Full Life Study Bible (FLSB) pg. 1960-61
October 30, 2016
HEBREWS 12:1–13
UNIT 3
Alpha and Omega
The four lessons in this unit are based on the last two chapters of the book of Revelation.
In these lessons, John uses metaphors of one who makes all things new, a vision of a New Jerusalem, a river of life,and the beginning and the end of all things to explore how God reigns.
Revelation
Author: John Theme: Conflict and Consummation Date of Writing: C. A.D. 90-96
Background:
Revelation is the last N.T. book and the most unusual. It is at once an apocalypse (1:1-2:20), a prophecy (1:3; 22:7, 10, 18-19), and acomposite of seven letters (1:4, 11; 2:1-3:22). (“apocalypse” is derived from the Greek word apocalupsis, translated “revelation” in (1:1.).The book is an apocalypse with regard to the nature of its content, a prophecy in respect to its message, and an epistle in relation to itsaddressees.
Five important facts about the book’s background are revealed in ch.1.(1) It is “the revelation of Jesus Christ (1:1). (2) This revelationwas communicated supernaturally to the author by the exalted Christ, angels, and visions (1:1; 10-18). (3) The communication was toGod’s servant John (1:1; 4, 9; cf. 22:8). (4) John received the visions and apocalyptic message while exiled on the island of Patmos (50miles southwest of Ephesus), because of God’s Word and John’s own testimony (1:9). (5) The original recipients were seven churches inthe province of Asia (1:4,11).
Historical and internal evidence point to John the apostle as the author. Irenaeus verifies that Polycarp (Irenaeus knew Polycarp, andPolycarp knew the apostle John) spoke about John writing Revelation near the end of Domitian’s reign as Roman emperor (C. A.D 81-96).
The book’s content reflects the historical circumstances of Domitian’s reign, when he demanded all his subjects to address him as “Lordand God.” The emperor’s decree undoubtedly created a confrontation between those willing to worship the emperor and the faithfulChristians who confessed that only Jesus was “Lord and God.” Thus the books was written at a time when believers were undergoing ameasure of serious persecution because of the word of their testimony, a situation that obviously forms the background to Revelation itself(1:19; 2:10,13; 6:9-11; 7:14-17; 11:7; 12:11,17; 17:6; 18:24; 19:2; 20:4)
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Purpose
The purpose of the book is threefold. (1) The letters to the seven churches reveal that serious deviation from the N.T. apostolic standard oftruth and righteousness was occurring among many churches in Asia. John writes on Christ’s behalf to rebuke their compromise and sin, and tocall them to repent and return to their first love. (2) In view of persecution resulting from Domitian’s self-deification, Revelation was given tothe churches to strengthen their faith, resolve, and loyalty to Jesus Christ, and to inspire them to be overcomers and remain faithful even untodeath. (3) Finally, it was written to provide believers of all generations with God’s perspective on their fierce conflict with satan’s combinedforces by revealing the future outcome of history. It particularly discloses the events during the last seven years preceding Christ’s secondcoming, that God will prevail and vindicate the saints by pouring out His wrath on satan’s kingdom; this will be followed by the secondcoming of Christ.
Survey
The prophetic message of this book is communicated through dramatic apocalyptic images and symbolism, depicting theconsummation of the whole Biblical message of redemption. It features Christ’s role as the worthy Lamb who was slain (ch.5) andthe wrathful Lamb who is coming to judge the world and purge it of evil (chs. 6-19). The other major symbolic images in the bookare the dragon (satan), the sea beast (the antichrist), the earth beast (the false prophet), and Babylon the Great (the center of satanicdeception and world power).
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Revelation
Author: John Theme: Conflict and Consummation Date of Writing: C. A.D. 90-96
Survey con’t
After the Prologue (1:1-8), there are three main sections in the book. In the first section (1:9-3:22), John has an awesome vision ofthe exalted Christ in the midst of the lampstands (churches), who commissions John to write letters to seven churches in Asia Minor(1:11,19). Each letter (2:1-3-22) includes a symbolic description of the exalted Lord from the opening vision, and evaluation of thechurch, words of commendation or rebuke or both, words of warning to five churches, as exhortation to hear and repent, and promiseto all overcomers. Emphasis on the number seven in this section indicates that the letters represent a collective fullness of what theexalted Lord says to the church in very city and generation.
The book’s second main section(4:1-11:19) contains visions of things in heaven and on earth concerning the Lamb and His role in theoutcome of history. It begins with a vision of the majestic court of heaven where God sits enthroned in holiness and unapproachablelight(ch.4). Ch. 5 focuses on a sealed scroll of destiny in God’s right hand on the Lamb who alone is worthy to break its seals anddisclose its contents. The opening of the first six seals (ch6) continues the vision begun in ch. 4-5, except now the scene shifts to theevents on earth. The first five seals unveil God’s judgements in the last days lead up to the end. The sixth seal announces the comingwrath of God. The books “First Interlude” occurs in ch.7, describing the sealing of the 144,000 on the threshold of the greattribulation(7:1-8), and the reward of the saints in heaven after the great tribulation (7: 9-17). Chs.8-9reveal the opening of theseventh seal , unveiling another series of judgements, i.e. the seven trumpets.
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Revelation
Author: John Theme: Conflict and Consummation Date of Writing: C. A.D. 90-96
Survey con’t
A “Second Interlude” occurs between the sixth and seventh trumpet, involving John, a little scroll(10:1-11), and two mightyprophetic witnesses in the great city (11:1-14). Finally, the seventh trumpet (11:15-19) serves as a preview of the consummation(v.15) and a prelude to the final scenes of God’s unfolding mystery(chs. 12-22).
The third main section (12:1—22:5) provides a detailed picture of the great end-time conflict between God and His adversary satan.Chs. 12-13 reveal that the saints on earth must face a terrible conspiracy and triad of evil, consisting of (1) the dragon (ch12, (2) thesea beast (13:1-10), and (3) the earth beast (13:11-18). Chs. 14-15 contain visions to reassure the tribulation saints that justice willprevail as God is about to pour out His final wrath on the civilization of the antichrist . A full disclosure of God’s wrath then occursin the series of seven vials or bowl judgements (ch16), the judgement of the great harlot (ch. 17), and the fall of Babylon the Great(ch.18). At this point, great rejoicing burst forth in heaven, and the marriage supper of the Lamb and His bride is announced (19:1-10).
However, the grand finale is yet to occur, John then sees heaven opened and Christ riding forth on the white horse as the King ofkings and Lord or lords to defeat the beast and all his allies (19:11-21). satan’s final defeat is preceded by his being bound for athousand years (20:1-6), during which Christ reigns with the saints (20:4) and after which satan is loosed for a short tie (20:7-9) andthen cast into the “lake of fire” forever (20:10). The apocalyptic prophecy concludes with the great white throne judgementscene(20:11-15), the just doom of the wicked (20:14-15; 21:8), and the new heaven and new earth as the destiny of the saints(21:1-22:5). The book ends with warnings about heeding its message and entering into eternal life (22:6-21).
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Revelation
Author: John Theme: Conflict and Consummation Date of Writing: C. A.D. 90-96
Special Features
Eight major features or emphases characterized this book.
(1) Revelation is the only N.T. book classified as prophecy and apocalyptic.
(2) As an apocalyptic book, its message is conveyed in symbols that represent realities about future times and events while preserving acertain enigma or mystery.
(3) Numbers are used prolifically, including 2;3;3 and ½; 4; 5;6;7;10; 12;24;42;144;666;1000;1260;7000;12,000;144,00; 100,000; and200,000,000. The book especially features the number seven, which occurs no less than 54 times and symbolizes perfect completeness orfullness.
(4)Visions are prominent, with the scenes often shifting in locale from earth to heaven and back to earth.
(5) Angels are prominently associated with the visions and the heavenly decrees.
(6) It is a polemical book that (a) exposes the demonic character of any earthly ruler’s claim to deity and (b) reveals Jesus Christ as theexalted Lord and the Ruler of the kings of this earth (1:5; 19:16).
(7) It is a dramatic book that makes the truth of its message as vivid and forceful as possible.
(8) It breathes the spirit of the O.T. prophecy without any formal O.T. quotations.
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Revelation
Author: John Theme: Conflict and Consummation Date of Writing: C. A.D. 90-96
Interpretation
This is the most difficult book in the N.T. to interpret. Although the original readers probably understood its message without excessiveperplexity, in subsequent centuries varying opinions about the book have resulted in four major schools of interpretation.
(1)The preterits interpretation views the book and its prophecies as having been fulfilled in the original historical setting of the RomanEmpire, except for chs. 19-22, which await future fulfillment.
(2)The historicist interpretation views Revelation as a prophetic forecast of the entire sweep of church history from John’s day to the endof the age.
(3)The idealist interpretation regards the book’s symbolism as conveying certain timeless spiritual principles about good and evil inhistory generally, without reference to actual historical events.
(4)The futurist interpretation approaches chs. 4-22 as prophecy concerning events in history that will occur only at the end of tis age. Thisstudy Bible interprets Revelation primarily from the futurist point of view.
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Revelation
Author: John Theme: Conflict and Consummation Date of Writing: C. A.D. 90-96
Everything’s Brand New
Bible Background • REVELATION 21:1–8
Printed Text • REVELATION 21:1–8
Devotional Reading • REVELATION 7:13–17
By the end of the lesson, we will: EVALUATE the “apocalypse” genre that characterizes the book of Revelation to discernhow to understand its message; CONTEMPLATE the coming of “a new heaven and a new earth” for the hope that this visionbrings; and EMBRACE the peace of God that begins in this life with Jesus.
Lady Vivian Finnell/Christ Temple Apostolic Faith Assembly, Indianapolis, IN
November 6, 2016
“And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, norcrying, neither shall there be any more pain: for the former things are passed away” (Revelation 21:4).
Reformation Study Bible/ Biblegateway.com Commentaries
21:1–8 The voice of God announces the descent of the New Jerusalem against the backdrop of total renovation—a new heaven and a new earth. God is the Alpha(1:8 note), the Creator whose purposes were expressed from the beginning, and the Omega, the Consummator who brings His purposes to final realization. God’sglory, power, and beauty within the sphere of heaven (ch. 4) now extend to all His people (v. 3). Evil and pain are abolished in the new creation, in contrast to thepain, suffering, and struggles running through the earlier parts of Revelation. The promises made to overcomers are now fulfilled (2:7 note).
The final visions of Revelation weave into a beautiful unity a host of biblical themes. Note the themes of creation (v. 1), the holy city of Jerusalem, communionwith God expressed through marriage imagery (v. 2), the dwelling of God, including the tabernacle and temple (4:1–5:14 note), saints as God’s own people (v. 3),the end of suffering and death (v. 4), new deeds of salvation, trustworthiness of God’s Word (v. 5), living water (v. 6), becoming a son of God (v. 7), warnings to thefaithless, and judgment (v. 8).
These verses are usually grouped with 21:9–22:5. The two passages present two aspects of the final vision of the New Jerusalem. Many realities are introduced invv. 1–8 that appear with greater elaboration and in more visionary description in 21:9–22:5. But vv. 1–8 also have close relations to 20:11–15. The final judgmentof God, in fact, has two sides: the negative side (the judgment of the wicked) is expressed in 20:11–15, while the positive side (the reward for the righteous) isexpressed here. Within the negative message of 20:11–15 there is a positive note, the Book of Life (20:15). Similarly, within the positive message of vv. 1–8 there isone negative note, the lake of fire (v. 8). These verses and 20:11–15 are symmetric scenes depicting judgment both negatively and positively
November 6 , 2016
REVELATION 21:1–8
Reformation Study Bible/ Biblegateway.com Commentaries
21:1 a new heaven and a new earth. Some have thought that the new universe will be an entirely new world with no connection with the old. But Is. 65:17–25 and Rom. 8:21–23 indicate that a transfiguration of the old world is in view, like the way in which our new bodies will be transfigurations of the old (1 Cor.15:35–57). Everything is new (v. 5), which indicates the thoroughness of transfiguration, but the result is redemption and not simply abolition of the old.
21:6 water of life. See note 22:1. 22:1 river of the water of life. Abundant supply of life-giving water comes from God. Revelation weaves together allusionsto Gen. 2:10–14; Ps. 46:4; Ezek. 47:1–12; Joel 3:18; John 4:10–14; 7:37–39.
21:8 second death. See note 20:14. 20:14 lake of fire . . . the second death. The final state of eternal torment, to which all who impenitently rebel againstGod’s sovereign rule are consigned. See note 19:20. 19:20 lake of fire. Hell, the place of everlasting torment for the wicked (14:9, 10; 20:10, 14, 15; 21:8; Is.66:24). Fire is frequently associated with all-consuming judgment (Is. 66:15, 16; Joel 2:3).
November 6 , 2016
REVELATION 21:1–8
21:1 NEW HEAVEN AND A NEW EARTH. The final goal and expectation of the N.T. is a new, transformed, and redeemed world where Christ abides withHis people and righteousness dwells in holy perfection (cf.Ps.102:25-26; Is. 65:17; 66:22; Rom. 8:19-22; Heb. 1:12; 12:27; 2 Pet. 3:13). To erase all traces of sin,there will be a destruction of the earth, stars, and galaxies. Heaven and earth will be shattered (Hag. 2:6; Heb. 12: 26-28) and will disappear like smoke (Is, 51:6);the stars will melt ad the elements dissolve (Is. 34:4; 2 Pwt. 3:7, 10, 12). The renewed earth will become the dwelling place of both man and God (vv.2-3; 22:3-5). All the redeemed will posses a body like Christ’s resurrection body, one that is real, visible, and tangible, but incorruptible and immortal (Rom. 8:23; I Cor.15:51-54).
21:2 NEW JERUSALEM. The new Jerusalem already exist in heaven (Gal. 4:26): it will soon come to earth as the city of God for which Abraham and allGod’s faithful waited and of which God is architect and builder (Phil. 3:20; Heb. 11:10, 13, 16). The new earth will become the headquarters of God and He willremain with His people forever (cf. Lev. 26:11-12; Jer. 31:33; Ezek. 37:27; Zech 8:8).0
21:4 WIPE AWAY AL TEARS. The effects of sin, such as sorrow, pain, unhappiness, and death (7:16-17; Gen. 3; Is. 35:10; 65:19; Rom. 5:12), are goneforever, for the evil things of the first heaven and earth have completely passed away. Believers, although remembering all things worth remembering, willevidently not remember that which would cause them sorrow (Is. 65:17).
21:7 HE THAT OVERCOMETH. God Himself declares who shall inherit the blessings of the new heaven and new earth – those who faithfully perseveres asChrist’s overcomers. Those who do not overcome sin and ungodliness will be cast into the lake of fire.
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November 6 , 2016
REVELATION 21:1–8
21:8 THE FEARFUL, AND UNBELIEING. God mentions several classes of people who will have a part in the lake that burns with fire and brimstone.
(1) The “fearful” are those who fear the disapproval and threat of humans more than they value loyalty to Christ and the truth of His Word. Their personalsafety and status among others mean more than faithfulness to Christ.. They include the compromisers among God’s people who give up the fight and do notconquer (cf. Mark 8:35; I Thes. 2:4)
(2) The “unbelieving” include former believers in Christ who were overcome by various sins, such as those listed here. To profess Christ and then practice suchevil is an abomination unto God.
(3) Many churches today proclaim that it is possible for a person to be simultaneously a true child of God and an immoral person, liar, adulterer, homosexual, ormurder. Such people contradict the clears words of God here (cf. I Cor. 6:9-10; Gal. 5:19-21; Eph. 5:5-7).
21:9 THE BRIDE, THE LAMB;S WIFE. This metaphor for the new city means hat God’s people dwell within it. John uses symbolic language to describe theholy city whose glory cannot be totally comprehended by human understanding .
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November 6 , 2016
REVELATION 21:1–8
I See a New Jerusalem
Bible Background • REVELATION 21:9–27
Printed Text • REVELATION 21:9–14, 22–27
Devotional Reading • GENESIS 1:28–2:3
By the end of the lesson, we will: EXPLORE the possibility of living in a new place, even in another dimension of life;IMAGINE the richness and serenity of living in the New Jerusalem; and CELEBRATE God’s provision of a new place forbelievers at the end of all things temporal and throughout eternity.
Lady Vivian Finnell/Christ Temple Apostolic Faith Assembly, Indianapolis, IN
November 13, 2016
“And I saw no temple therein: for the Lord God Almighty and the Lamb are the temple of it. And the cityhad no need of the sun, neither of the moon, to shine in it: for the glory of God did lighten it, and the Lambis the light thereof” (Revelation 21:22–23).
Reformation Study Bible/ Biblegateway.com Commentaries
21:9–22:5 The picture of the New Jerusalem now unfolds in detail. The final dwelling place of the saints is simultaneously the fulfillment of earlierrevelations of God appearing in glory and reigning in His heavenly court (21:22, 23; 22:1, 3; cf. ch. 4), the holy city Jerusalem (21:10), the Garden of Eden(22:1–3), the bride, the marriage partner of the Lord (21:9), and the temple as the dwelling place of God (21:22, 23). The central figure and the central blessingof the city is God Himself and the Lamb (21:22, 23; 22:1–5). The final revelation of God necessarily brings to a climax all earlier revelations. It completesGod’s purpose of bringing all things under one Head—Christ (11:15; Eph. 1:10). It harmonizes with the creation of all things by Christ at the beginning (1:17;4:11; Col. 1:15–17) and the redemption of all things through Christ in the middle (5:9–14; Rom. 11:36; Col. 1:18–20). Because of the fluid character of theimagery, it is wise not to distinguish rigidly between the inhabitants of the city (the saints) and the city itself (saints together with the glorified creation).
21:9 Bride. See note 19:1–10. 19:1–10 The triumph of the pure bride is contrasted with the destruction of the corrupt false church (Babylon). Note therepeated “Hallelujah!” (vv. 1, 3–6).
21:10 in the Spirit. See note 1:10. 1:10 in the Spirit. The Spirit provides John with the special visions and transports him to vantage points to view them (4:2;17:3; 21:10).
mountain. The mountain as God’s special meeting place with human beings, alluding to 14:1; Ex. 15:17; 19:1–25; Ps. 48:1, 2; 68:15, 16; Ezek. 28:14; Mic.4:1, 2; and other passages.
November 13,2016
REVELATION 21:9–14, 22–27
21:1 NEW HEAVEN AND A NEW EARTH. The final goal and expectation of the N.T. is a new, transformed, and redeemed world where Christ abides withHis people and righteousness dwells in holy perfection (cf.Ps.102:25-26; Is. 65:17; 66:22; Rom. 8:19-22; Heb. 1:12; 12:27; 2 Pet. 3:13). To erase all traces of sin,there will be a destruction of the earth, stars, and galaxies. Heaven and earth will be shattered (Hag. 2:6; Heb. 12: 26-28) and will disappear like smoke (Is, 51:6);the stars will melt ad the elements dissolve (Is. 34:4; 2 Pwt. 3:7, 10, 12). The renewed earth will become the dwelling place of both man and God (vv.2-3; 22:3-5). All the redeemed will posses a body like Christ’s resurrection body, one that is real, visible, and tangible, but incorruptible and immortal (Rom. 8:23; I Cor.15:51-54).
21:2 NEW JERUSALEM. The new Jerusalem already exist in heaven (Gal. 4:26): it will soon come to earth as the city of God for which Abraham and allGod’s faithful waited and of which God is architect and builder (Phil. 3:20; Heb. 11:10, 13, 16). The new earth will become the headquarters of God and He willremain with His people forever (cf. Lev. 26:11-12; Jer. 31:33; Ezek. 37:27; Zech 8:8).0
21:4 WIPE AWAY AL TEARS. The effects of sin, such as sorrow, pain, unhappiness, and death (7:16-17; Gen. 3; Is. 35:10; 65:19; Rom. 5:12), are goneforever, for the evil things of the first heaven and earth have completely passed away. Believers, although remembering all things worth remembering, willevidently not remember that which would cause them sorrow (Is. 65:17).
21:7 HE THAT OVERCOMETH. God Himself declares who shall inherit the blessings of the new heaven and new earth – those who faithfully perseveres asChrist’s overcomers. Those who do not overcome sin and ungodliness will be cast into the lake of fire.
Full Life Study Bible (FLSB) pg. 2066
November 13 , 2016
REVELATION 21:9–14, 22–27
Reformation Study Bible/ Biblegateway.com Commentaries
21:11 glory of God. Closely associated with the imagery of light, glory represents the majesty, awesomeness, and beauty of God. Glory, a prominent theme in21:9–22:5, is associated with the temple and the appearing of God in the Old Testament (vv. 22, 23; 15:8; 22:5; Ex. 16:10; 24:16, 17; 40:34, 35; Is. 6:3; 40:3;60:1, 2, 19, 20; Hab. 2:14; Zech. 2:5; John 1:14). God’s heavenly splendor as seen in ch. 4 now fills the new world.
21:22 temple. See note on 4:1–5:14. 4:1–5:14 God appears in a beautiful scene of worship as the King of heaven and earth. He is surrounded by angeliccourtiers (1 Kin. 22:19; Job 1:6; 2:1; Ps. 89:6, 7; Ezek. 1; Dan. 7:9, 10). His rule was established in creation (4:11), is exercised in the panorama of history(6:1–22:5), is brought to fulfillment through the Lamb (ch. 5; 22:1) and is celebrated in songs of praise (1:6 note). Revelation is preeminently a book aboutGod and His greatness. The secrets of history and of spiritual conflict center on God Himself. The whole universe is destined to be filled with the glory (21:22,23) and goodness of God (22:1–5), and with His praise (5:13). Hence the pattern for the outcome of history is revealed in miniature here (Matt. 6:10).
When God’s people are beset by temptation or persecution, a revelation of God’s character and glory is the best remedy. His power guarantees the finalvictory, His justice guarantees vindication of the right, His goodness and magnificence guarantee blessing and comfort. The blood of the Lamb demonstratesthat redemption has already been accomplished.
November 13 , 2016
REVELATION 21:9–14, 22–27
Reformation Study Bible/ Biblegateway.com Commentaries
21:23 sun or moon. Fulfillment of Is. 60:19, 20.
21:24 the nations. Redeemed humanity in all its cultural diversity (5:9 note; Is. 60:3–12).
21:25 gates will never be shut. Ancient city gates needed to be shut in case of attack. Here is fulfillment of Is. 60:11
21:27 book of life. See note 13:8. 13:8 book of life. The Greek may also be rendered “written in the slain Lamb’s Book of Life from the foundation of theworld” (cf. 17:8). The book is the heavenly roster of those destined to new life through the purchase of Christ’s blood (3:5; 5:9). In the midst of persecutionand the immense power of the beast, the saints may find security in God’s guarantee of their heavenly citizenship (17:8; 20:12, 15; 21:27). A similar guaranteeis found in ch. 7.
November 13 , 2016
REVELATION 21:9–14, 22–27
21:9 THE BRIDE, THE LAMB;S WIFE. This metaphor for the new city means hat God’s people dwell within it. John uses symbolic language to describethe holy city whose glory cannot be totally comprehended by human understanding .
21:12-14 TWELVE GATES. The wall of the city suggests the security which the saved have in the new city. The twelve gates represent Israel (v.12) andthe twelve foundations represent the church (v.14). This emphasizes the unity of God’s people of O.T. and N. T. times.
21:22 GOD…LAMB ARE THE TEMPLE. God’s presence and nearness will permeate the entire holy city, not just a temple.
21:24-26 THEM WHICH ARE SAVED. The new Jerusalem does not include the whole new earth, for the city has gates through which the righteous mayenter and leave. The new Jerusalem may be the capital of the new earth.
21:25 NO NIGHT THERE. This refers only to the holy city, for John does not say there is no night on the new earth. Some believe that there will be nightoutside the city, for God has promised that day and night will never pass away. (cf. Ps. 148:3-6; Is. 66:22-23; Jer. 33:20-21, 25).
Full Life Study Bible (FLSB) pg. 2066
November 13 , 2016
REVELATION 21:9–14, 22–27
Living Waters
Bible Background • REVELATION 22:1–7
Printed Text • REVELATION 22:1–7
Devotional Reading • PSALM 46
By the end of the lesson, we will: EVALUATE the biblical references to the “river of life” to learn its spiritual and symbolicmeaning; APPRECIATE that in the “river of life” is God’s continual provision; and RESPOND to the “river of life” throughacceptance, faith, and entrance into the fullness of the kingdom.
Lady Vivian Finnell/Christ Temple Apostolic Faith Assembly, Indianapolis, IN
November 20, 2016
“And he shewed me a pure river of water of life, clear as crystal, proceeding out of the throne of God andof the Lamb” (Revelation 22:1).
Reformation Study Bible/ Biblegateway.com Commentaries
22:1–5 The final description of paradise contains elements alluding to the Garden of Eden. The intimacy of God with His people (vv. 3, 4) and the abundanceof His blessing (vv. 1, 2, 5) are stressed even more than in the preceding verses. The final state restores the unbroken, idyllic communion between God andhuman beings. But the apex of history is more magnificent than the beginning. The garden is now also a city, and the light has driven out all night.
Revelation is designed not only to inform and assure Christians about God’s final purposes, but to increase their longing for God and the realization of Hispurpose. The certainty of that consummation comforts saints during times of temptation and persecution.
22:6 trustworthy and true. See note 1:2. 1:2 testimony of Jesus Christ. Because of the imminence of persecution threatening to suppress Christian witness(17:6), Revelation is full of the theme of witness. Jesus Christ is the preeminent witness (v. 5; 3:14; 19:11). Imitation of Him may include martyrdom (12:11).Revelation itself is a testimony intended to strengthen the testimony of its readers. Its message carries full divine authority and authenticity (19:10; 22:6, 16,20).
22:7 soon. See note 1:1. 1:1 soon. See 22:6, 7, 10, 12, 20. Spiritual war takes place throughout the church age, and the seven churches will soon experience alldimensions of the conflict. Moreover, the “last days” spoken of by Old Testament prophecy have been inaugurated by Christ’s resurrection (Acts 2:16, 17).The time of waiting is over, and God is conducting the final phase of His victorious warfare against evil. By such reckoning, today is “the last hour” (1 John2:18).
November 20,2016
REVELATION 22:1–7
22:1 RIVERS OF WATER OF LIFE. This could be a literal river symbolizing the Holy Spirit and the life, blessing , and spiritual power that He gives (cf. 77:17;21:6; 22:17; Is. 44:3; John 7:37-39).
22:2 THE TREE OF LIFE. This tree refers to the eternal life given to all who populate the new city (Gen. 2:9; 3:22). The healing leaves indicate the absence ofanything that brings physical or spiritual harm (cf. Ezek. 47:12); note that even in our new bodies we will be dependent on the Lord for life, strength, and health.
22:4 THEY SHALL SEE HIS FACE. This is the final goal of redemptive history: God dwelling in the midst of His faithful people on a n earth purged from evil. Onthis new earth the saints will see and dwell with Jesus, the Lamb of God , who through love redeemed them by His death on the cross. Their greatest happiness will be:“Blessed are the pure in heart ; for they shall see God” (Mat. 5:8; cf.Ex.33:20, 23; Is.33:17; John 14:9; I john 3:2).
22:7 I COME QUICKLY. See. I Cor. 15:51 note on the N.T. perspective related to the return of Christ (see Rom. 13:12, note)
I Cor. 15:51 pg. 1798 A MYSTERY. The mystery Paul declares is the truth that when Jesus returns from heaven for His church, those believers who are alive willhave their bodies immediately transformed and made imperishable and immortal.
Rom. 13:12 pg. 1755 THE NIGHT IS FAR SPENT. Paul believed in the imminent return of the Lord to transfer the faithful of His churches to heaven , an event thathe believed could happen even in his generation. Christ warned that He would return at a time when the faithful were sure that He would not come. For this reason,God’s children must always be spiritually ready and “cast off the works of darkness”.
Full Life Study Bible (FLSB) pg. 2066
Alpha and Omega
Bible Background • REVELATION 22:8–21
Printed Text • REVELATION 22:12–21
Devotional Reading • REVELATION 1:4b–8
By the end of this lesson, we will: SURVEY the biblical references to the Second Coming to see the importance of this hoped-for reality; REJOICE that the invitation from Jesus to join the new community continues through the end of all things; andEMBRACE the call to become part of God’s kingdom.
Lady Vivian Finnell/Christ Temple Apostolic Faith Assembly, Indianapolis, IN
November 27, 2016
“I am Alpha and Omega, the beginning and the end, the first and the last” (Revelation 22:13).
Reformation Study Bible/ Biblegateway.com Commentaries
22:12 for what he has done. See 20:12. 20:12 book of life. See note 13:8.
13:8 book of life. The Greek may also be rendered “written in the slain Lamb’s Book of Life from the foundation of the world” (cf. 17:8). The book is theheavenly roster of those destined to new life through the purchase of Christ’s blood (3:5; 5:9). In the midst of persecution and the immense power of the beast,the saints may find security in God’s guarantee of their heavenly citizenship (17:8; 20:12, 15; 21:27). A similar guarantee is found in ch. 7.
22:13 the Alpha and the Omega. See note 1:8.
1:8 the Alpha and the Omega. The first and last letters of the Greek alphabet. God is Alpha (Creator) and Omega (the One who ushers in the new heaven andnew earth). He is Lord of all—past, present, and future—as suggested by “who is . . . is to come” (cf. 4:1–5:14 note). His sovereignty in creation guarantees thefulfillment of His purposes in re-creation (Rom. 8:18–25).
who is to come. In the future God will come to fulfill all His purposes (21:1–22)
22:14 Blessed. See note 1:3.
1:3 Blessed. Revelation not only pronounces judgment on the faithless, but blessing on the faithful (14:13; 16:15; 19:9; 20:6; 22:7, 14).
tree of life. See note on v. 2. 22:2 tree of life. Access to God’s life-giving blessings, barred after the Fall, is here renewed (vv. 14, 19; 2:7; Gen. 2:9; 3:22–24;Ezek. 47:12).
November 27,2016
REVELATION 22:12–21
22:1 RIVERS OF WATER OF LIFE. This could be a literal river symbolizing the Holy Spirit and the life, blessing , and spiritual power that He gives (cf. 77:17;21:6; 22:17; Is. 44:3; John 7:37-39).
22:2 THE TREE OF LIFE. This tree refers to the eternal life given to all who populate the new city (Gen. 2:9; 3:22). The healing leaves indicate the absence ofanything that brings physical or spiritual harm (cf. Ezek. 47:12); note that even in our new bodies we will be dependent on the Lord for life, strength, and health.
22:4 THEY SHALL SEE HIS FACE. This is the final goal of redemptive history: God dwelling in the midst of His faithful people on a n earth purged from evil. Onthis new earth the saints will see and dwell with Jesus, the Lamb of God , who through love redeemed them by His death on the cross. Their greatest happiness will be:“Blessed are the pure in heart ; for they shall see God” (Mat. 5:8; cf.Ex.33:20, 23; Is.33:17; John 14:9; I john 3:2).
22:7 I COME QUICKLY. See. I Cor. 15:51 note on the N.T. perspective related to the return of Christ (see Rom. 13:12, note)
I Cor. 15:51 pg. 1798 A MYSTERY. The mystery Paul declares is the truth that when Jesus returns from heaven for His church, those believers who are alive willhave their bodies immediately transformed and made imperishable and immortal.
Rom. 13:12 pg. 1755 THE NIGHT IS FAR SPENT. Paul believed in the imminent return of the Lord to transfer the faithful of His churches to heaven , an event thathe believed could happen even in his generation. Christ warned that He would return at a time when the faithful were sure that He would not come. For this reason,God’s children must always be spiritually ready and “cast off the works of darkness”.
Full Life Study Bible (FLSB) pg. 2066
November 27,2016
REVELATION 22:12–21