Apocalipse 1
Charles Spurgeon · Citado em PreceptAustin
Apocalipse 1
Spurgeon - “The great fault of many professors is that Christ is to them a character upon paper; certainly more than a myth, but yet a person of the dim past, an historical personage who lived many years ago, and did most admirable deeds, by the which we are saved, but who is far from being a living, present, bright reality.” Notice that the Greek word for Revelation, apokalupsis, is the antithesis of apocrypha which is from the Greek word apokrupto meaning hide away and so in Latin "aprocrypha scripta" means "hidden writings." The Revelation of Jesus Christ, far from being "hidden words" are in fact "revealed words!" Revelation (602)(apokalupsis from apo = from + kalupto = cover, conceal, English = apocalypse) literally means "cover from" and so the idea is to remove that which conceals something, exposing to open view that which was heretofore not visible, known or disclosed. It means to make manifest or reveal a thing previously secret or unknown. It describes removing a veil (thus an unveiling) or covering thus exposing to open view what was concealed. In all its uses, revelation refers to something or someone, once hidden, becoming visible and now made fully known. Rienecker says "The word is often used to describe a type of Jewish literature of the first century B.C., which arose under persecution. It used many symbols and was published under the name of an important OT person." In secular Greek, apokalupsis was used to describe "uncovering" as of one's head or to describe the "disclosing" of hidden springs. It is 2020 as I write and the global pandemic with COVID19 which feels like an apocalypse and makes one think about some of the horrible plagues coming in the Revelation. As bad as it is now with Coronavirus, this is nothing compared to the the Seal, Trumpet and Bowl Judgments uncovered in the ! Lehman Strauss on apokalupsis - The word is used once only in the Gospel records (Luke 2:32+) where it is translated "lighten," referring to one of the purposes of the Incarnation, namely, to draw away the veil of darkness covering the Gentiles as prophesied in Isaiah 25:7. The same word appears frequently in the Epistles and is translated "manifestation" (Romans 8:19), "coming" (1 Corinthians 1:7), "revealed" (2 Thessalonians 1:7), "appearing" (1 Peter 1:7), "revelation" (1 Peter 1:13). This book is therefore all about the manifestation, the coming, the appearing of Jesus Christ. He shall come in like manner as He was seen going up into Heaven (Luke 24:50-52 cf. Acts 1:10-11). At His next "appearing" on the earth, "every eye shall see Him" (Revelation 1:7). It will be His glorious apocalypse. (Borrow The Book of the Revelation: Outlined Studies) Apokalupsis - 18x/18v - revealed(1), revealing(1), revelation(14), revelations(2). Lk. 2:32 = Revelation of Jesus first coming; Rom. 2:5; Rom. 8:19 = revelation of the glorified saints; Rom. 16:25 = revelation of the mystery; 1 Co. 1:7 = " the revelation of our Lord Jesus Christ," (Second Coming); 1Co 14:6 = "unless I speak to you either by way of revelation"; 1Co 14:26 = "each one has...a revelation"; 2Co 12:1 = " I will go on to visions and revelations of the Lord"; 2Co 12:7 = "the surpassing greatness of the revelations,"; Gal 1:12 and Gal 2:2 = Paul's personal revelation of Jesus Christ ; Eph. 1:17 = prayer for spiritual insight; Eph. 3:3 = by revelation there was made known to me the mystery, 2Th 1:7 = hen the Lord Jesus will be revealed from heaven with His mighty angels in flaming fire; 1Pe 1:7 = "at the revelation of Jesus Christ"; 1Pe 1:13 = "the grace to be brought to you at the revelation of Jesus Christ."; 1Pe 4:13 = "at the revelation of His glory you may rejoice with exultation"; Rev. 1:1 This book is not intended to be a veiled document full of mysterious symbols, but an unveiling and clarification of things which have heretofore not been revealed by God. -- Tony Garland It is sad to read comments by respected evangelical authors like Kistemaker who says that "The Book of Revelation appears not to accomplish what its title promises, confusing its readers by all the images, figures, and numbers they encounter." (NT Commentary) I strongly disagree with this well known scholar for if Kistemaker is correct, the title of the book is not accurate. God is not a God of confusion but of order (1Co 14:33+). Even from a logical standpoint it would make little sense that in His final Word to man, God would not bring "order" out of the chaos of this sinful world. Indeed by definition the inspired word (not a title given by men) clearly states that this book is an unveiling of Jesus Christ. God accomplishes what He intends in the Revelation for as His servant Joshua (Joshua 23:14+) said centuries earlier "not one word of all the good words which the LORD your God spoke concerning you has failed; all have been fulfilled for you, not one of them has failed" and this statement is true in regard to "the Revelation of Jesus Christ". John MacArthur also strongly refutes Kistemaker's conclusion that "the Revelation" does not accomplish what its writer promises writing that "The late British prime minister Winston Churchill once described the former Soviet Union as “a riddle wrapped in a mystery inside an enigma.”many Christians view the book of Revelation in much the same way. Bewildered by its mystifying symbolism and striking imagery, many believers (including some pastors, who never preach through Revelation) avoid serious study of the book. Even John Calvin, the greatest commentator of the Reformation, who wrote commentaries on the other books, did not attempt to write a commentary on Revelation." MacArthur goes on to explain that "Far from being the mysterious, incomprehensible book many imagine it to be, Revelation’s purpose is to reveal truth, not to obscure it. That fact is evident in its title, “The Revelation of Jesus Christ” (Rev 1:1), primarily in His second coming glory. Apokalupsis (“Revelation”) could be translated “an uncovering,” “an unveiling,” or “a disclosure.”… In each case, apokalupsis describes something (or someone) that was formerly hidden, but now becomes visible. Revelation unveils truths about Jesus Christ, and makes clear features of prophetic truth only hinted at in the Old Testament and other New Testament books. This clarity is often obscured by a rejection of the principles of literal interpretation in favor of an allegorical or spiritualizing hermeneutical method (Ed note: click here for comments on Revelation commentaries). Such approaches attempt to place Revelation’s account in the past and present rather than the future. But once the plain meaning of the text is denied, an interpreter is left to his own imagination, and the truths of this book are lost in a maze of human inventions void of authenticity."… Many people are confused by the book of Revelation, viewing it as a mysterious, bizarre, indecipherable mystery. But nothing could be further from the truth. Far from hiding the truth, the book of Revelation reveals it. This is the last chapter in God’s story of redemption. It tells how it all ends. As the account of the Creation in the beginning was not vague or obscure, but clear, so God has given a detailed and lucid record of the ending. It is unthinkable to believe that God would speak with precision and clarity from Genesis to Jude, and then when it comes to the end abandon all precision and clarity. Yet, many theologians today think Revelation is not the precise record of the end in spite of what it says. They also are convinced that its mysteries are so vague that the end is left in confusion. As we shall see in this commentary, this is a serious error that strips the saga of redemption of its climax as given by God." (See Revelation 1-22 MacArthur New Testament Commentary - this work is highly recommended for it's lucid, literal, balanced interpretation) W. A. Criswell, long-time pastor of the First Baptist Church of Dallas, gave the following explanation as to why Christ must yet be revealed in glory: The first time our Lord came into this world, He came in the veil of our flesh. His deity was covered over with His manhood. His Godhead was hidden by His humanity. Just once in a while did His deity shine through, as on the Mount of Transfiguration, or as in His miraculous works. But most of the time the glory, the majesty, the deity, the wonder and the marvel of the Son of God, the second person of the Holy Trinity, were veiled. These attributes were covered over in flesh, in our humanity. He was born in a stable. He grew up in poverty. He knew what it was to hunger and to thirst. He was buffeted and beaten and bruised. He was crucified and raised up as a felon before the scoffing gaze of the whole earth. The last time that this world saw Jesus was when it saw Him hanging in shame, misery and anguish upon the cross. He later appeared to a few of His believing disciples, but the last time that this unbelieving world ever saw Jesus was when it saw Him die as a malefactor, as a criminal, crucified on a Roman cross. That was a part of the plan of God, a part of the immeasurable, illimitable grace and love of our Lord. “By His stripes we are healed.” But then is that all the world is ever to see of our Saviour—dying in shame on a cross? No! It is also a part of the plan of God that some day this unbelieving, this blaspheming, this godless world shall see the Son of God in His full character, in glory, in majesty, in the full-orbed wonder and marvel of His Godhead. Then all men shall look upon Him as He really is. They shall see Him holding in His hands the title-deed to the Universe, holding in His hands the authority of all creation in the universe above us, in the universe around us, and in the universe beneath us; holding this world and its destiny in His pierced and loving hands. (Borrow Expository Sermons on Revelation [Grand Rapids: Zondervan, 1969], 1:16–17) (Quoted by John MacArthur) Tony
Apocalipse 1
Spurgeon says "the grace of God both restrains and constrains us; it makes us free to holiness (ED: AND ENABLES US TO PURSUE HOLINESS), and delivers us from the law of sin and death by “the law of the spirit of life in Christ Jesus.” (Ro 8:2)" Adrian Rogers says the best definition of grace that he has ever heard is that God's grace is "both the desire and the ability to do the will of God." It is striking that almost the same words occur in Php 2:13NLT+ "For (term of explanation - explains how it is possible to Work out our salvation - Php 2:12+) God is working in you, giving you the DESIRE and the POWER to do what pleases Him." When you have a godly desire, that desire is from God, because no good thing can come out of our old vile heart! And only God the Spirit in us can give the supernatural power necessary to accomplish that godly desire! So we could paraphrase Php 2:13, in simple words, by saying that God's Spirit is continually giving us the grace (desire and power) to do what pleases Him! This practical definition of grace ought to free many of us who are "trying to clean ourselves up!" It can't be done! We need His grace to give us the desire to "clean up" and the power to "clean up!" Are you resisting His grace? You can either receive it or resist it! The first way leaves us filled, while the second way leaves us empty, dry, and spiritually barren. O beloved, tell God you desperately need and want Him to pour out His grace on the situation you find yourself entwined. Do you have a root of bitterness? Then confess it (even that act is a reflection of His grace) and cry out for His grace to give you the desire and the ability to eradicate that deadly root and its caustic fruit. And keep crying out until He removes the root, for it is in His will that no child of His should ever have a root of bitterness! And when He removes it, celebrate with a praise and worship service! Peace (1515) eirene from verb eiro = to join or bind together that which has been separated) literally pictures the binding or joining together again of that which had been separated or divided and thus setting at one again, a meaning convey by the common expression of one “having it all together”. It follows that peace is the opposite of division or dissension. Peace as a state of concord and harmony is the opposite of war. Peace was used as a greeting or farewell corresponding to the Hebrew word shalom - "peace to you". Eirene can convey the sense of an inner rest, well being and harmony. The ultimate peace is the state of reconciliation with God, that results from placing one's faith in the Gospel of peace (Eph 6:15+). In eschatology, peace is an essential characteristic of the Messianic kingdom (Acts 10:36). Eirene is a component of the fruit of the Spirit (Gal 5:22+). Spirits (4151) pneuma from pneo = to breath) means wind (air moving like a breeze, etc Jn 3:8, Lxx of Ge 8:1), breath (of God's mouth to destroy - 2Th 2:8), of breath necessary for life (Rev 11:11, cf Lxx of Ge 6:17, 7:15, 22, creative breath in Ps 33:6), disposition, spiritual state, an angelic or demonic spirit. . - Note this is only a summary of the vast amount of material available on Pneuma. Pneuma in NT - 380x in 345 verses and in the NAS is translated breath(3), Spirit (239), spirit(103), spirits(32), spiritual(1), wind(1), winds(1). Summary: a movement of air (a gentle blast 1a) of the wind, hence the wind itself 1b) breath of nostrils or mouth the spirit, i.e. the vital principal by which the body is animated 2a) the rational spirit, the power by which the human being feels, thinks, decides 2b) the soul a spirit, i.e. a simple essence, devoid of all or at least all grosser matter, and possessed of the power of knowing, desiring, deciding, and acting 3a) a life giving spirit 3b) a human soul that has left the body 3c) a spirit higher than man but lower than God, i.e. an angel 3c1) used of demons, or evil spirits, who were conceived as inhabiting the bodies of men 3c2) the spiritual nature of Christ, higher than the highest angels and equal to God, the divine nature of Christ of God 4a) God's power and agency distinguishable in thought from his essence in itself considered 4a1) manifest in the course of affairs 4a2) by its influence upon the souls productive in the theocratic body (the church) of all the higher spiritual gifts and blessings 4a3) the third person of the trinity, the God the Holy Spirit the disposition or influence which fills and governs the soul of any one 5a) the efficient source of any power, affection, emotion, desire, etc. The 17 mentions of Spirit referring to the Holy Spirit in the Revelation - Rev 1:4 (SEVEN SPIRITS) John to the seven churches that are in Asia: Grace to you and peace, from Him who is and who was and who is to come, and from the seven Spirits who are before His throne, Rev 3:1 (SEVEN SPIRITS) “To the angel of the church in Sardis write: He who has the seven Spirits of God and the seven stars, says this: ‘I know your deeds, that you have a name that you are alive, but you are dead. Rev 4:5 (SEVEN SPIRITS) Out from the throne come flashes of lightning and sounds and peals of thunder. And there were seven lamps of fire burning before the throne, which are the seven Spirits of God; Rev 5:6 (SEVEN SPIRITS) And I saw between the throne (with the four living creatures) and the elders a Lamb standing, as if slain, having seven horns and seven eyes, which are the seven Spirits of God, sent out into all the earth. Rev 1:10 I was in the Spirit on the Lord’s day, and I heard behind me a loud voice like the sound of a trumpet, Rev 2:7 ‘He who has an ear, let him hear what the Spirit says to the churches. To him who overcomes, I will grant to eat of the tree of life which is in the Paradise of God.’ Rev 2:11 ‘He who has an ear, let him hear what the Spirit says to the churches. He who overcomes will not be hurt by the second death.’ Rev 2:17 ‘He who has an ear, let him hear what the Spirit says to the churches. To him who overcomes, to him I will give some of the hidden manna, and I will give him a white stone, and a new name written on the stone which no one knows but he who receives it.’ Rev 2:29 ‘He who has an ear, let him hear what the Spirit says to the churches.’ Rev 3:6 ‘He who has an ear, let him hear what the Spirit says to the churches.’ Rev 3:13 ‘He who has an ear, let him hear what the Spirit says to the churches.’ Rev 3:22 ‘He who has an ear, let him hear what the Spirit says to the churches.’” Rev 4:2 Immediately I was in the Spirit; and behold, a throne was standing in heaven, and One sitting on the throne. Rev 14:13 And I heard a voice from heaven, saying, “Write, ‘Blessed are the dead who die in the Lord from now on!’” “Yes,” says the Spirit, “so that they may rest from their labors, for their deeds follow with them.” Rev 17:3 And he carried me away in the Spirit into a wilderness; and I saw a woman sitting on a scarlet beast, full of blasphemous names, having seven heads and ten horns. Rev 21:10 And he carried me away in the Spirit to a great and high mountain, and showed me the holy city, Jerusalem, coming down out of heaven from God, Rev 22:17 The Spirit and the bride say, “Come.” And let the one who hears say, “Come.” And let the one who is thirsty come; let the one who wishes take the water of life without cost. Related Resources from Gotquestions.org: The Identity of the Holy Spirit The Gifts of the Holy Spirit The Work of the Holy Spirit All the questions about the Holy Spirit Throne (2362)(thronos) (See Throne of God below) describes a seat of authority as with the throne of God (Heb. 4:16, "the throne of grace," Heb 8:1; Heb 12:2; Rev 1:4; Rev 3:21; Rev. 4:2; Rev. 5:1 Rev. 20:12; Lxx - Ps 47:8, Ps 103:19), the throne of Jesus Christ (Heb. 1:8; Rev. 3:21; Rev. 22:3; in the Millennium = Mt 19:28), by metonymy (or figuratively) used for angelic powers (Col. 1:16), of the apostles (Mt 19:28, Lk 22:30), elders in heaven (Rev 4:4), of the throne of David (Lk 1:32, Acts 2:30), of the throne of Satan (Rev 2:13), of the throne of the beast, the antichrist (Rev 13:2, Rev 16:10). Gilbrant - Thronos originally denoted a chair with a footstool and later a chair with a high back and arms. Initially thronos held no special symbolic value; however, gradually it came to symbolize “authority.” In time it became the “seat of honor” reserved for the master of a household. As a special gesture of respect and honor, certain guests were invited to sit upon the thronos of a household. Septuagint Usage - The oriental throne as a symbol of ruling authority was adopted by Israel during the kingdom period. Six steps and a footstool of gold led up to Solomon’s throne (2 Chronicles 9:18). It was said that its majesty was without equal in any of the neighboring kingdoms. The throne symbolized power as well as justice; thus, it was simultaneously the seat of a ruler and a judge. Ezekiel saw in his vision that the temple houses God’s throne (Ezekiel 43:7). This is an extension of the thought that the mercy seat was God’s throne on earth (Ex 25:22; Leviticus 16:2; Numbers 7:89). Otherwise the throne of God symbolizes His rule (Psalm 93:2). His throne is established in heaven (Psalms 11:4; 103:19). Isaiah, in his vision in the temple, saw the Lord sitting on a high throne surrounded by the heavenly seraphim (Isaiah 6:1ff.). Righteousness and justice are the foundations of His throne (Psalm 89:15), and it stands firmly for all eternity (Psalm 45:6). Thronos occurs over 55 times in the New Testament; of these more than 40 appear in the Book of Revelation. The word most generally refers to the “throne” of God or the “throne” of Christ. Jesus declared that the Son of Man would sit on the right hand of power (Matthew 26:64), an allusion to His sharing in the authority of God. He received the throne of His father David, said Luke (1:32); He has established himself on the throne of His Heavenly Father (Revelation 3:21; cf. Psalm 110:1f.; Hebrews 8:1). Those who are conquerors like Him will be granted a place beside Him on His throne (Revelation 3:21; cf. the phrase “reign with him,” 2 Timothy 2:12; cf. also Matthew 19:28; Revelation 4:4). In another sense thronos signifies the angelic powers (Colossians 1:16) or the “throne” (i.e., authority) of the dragon which will be handed over to the beast (Antichrist; cf. Revelation 13:2). But the reign of evil will be short. In the final great scene of the Book of Revelation there is a glimpse of the throne of God, the Lamb, and the river of life which flows from there (Revelation 22:1-3). This testifies that God will ultimately gather everything in heaven and on the earth under His dominion. Thronos - 61x in 51v - throne(53), thrones(8) - Matt. 5:34; Matt. 19:28; Matt. 23:22; Matt. 25:31; Lk. 1:32; Lk. 1:52; Lk. 22:30; Acts 2:30; Acts 7:49; Col. 1:16; Heb. 1:8; Heb. 4:16; Heb. 8:1; Heb. 12:2; Rev. 1:4; Rev. 2:13; Rev. 3:21; Rev. 4:2; Rev. 4:3; Rev. 4:4; Rev. 4:5; Rev. 4:6; Rev. 4:9; Rev. 4:10; Rev. 5:1; Rev. 5:6; Rev. 5:7; Rev. 5:11; Rev. 5:13; Rev. 6:16; Rev. 7:9; Rev. 7:10; Rev. 7:11; Rev. 7:15; Rev. 7:17; Rev. 8:3; Rev. 11:16; Rev. 12:5; Rev. 13:2; Rev. 14:3; Rev. 16:10; Rev. 16:17; Rev. 19:4; Rev. 19:5; Rev. 20:4; Rev. 20:11; Rev. 20:12; Rev. 21:3; Rev. 21:5; Rev. 22:1; Rev. 22:3 Thronos in the Septuagint - Gen. 41:40; Exod. 11:5; Exod. 12:29; Jdg. 3:20; 1 Sam. 2:8; 2 Sam. 3:10; 2 Sam. 7:13; 2 Sam. 7:16; 2 Sam. 14:9; 1 Ki. 1:13; 1 Ki. 1:17; 1 Ki. 1:20; 1 Ki. 1:24; 1 Ki. 1:27; 1 Ki. 1:30; 1 Ki. 1:35; 1 Ki. 1:37; 1 Ki. 1:46; 1 Ki. 1:47; 1 Ki. 1:48; 1 Ki. 2:4; 1 Ki. 2:12; 1 Ki. 2:19; 1 Ki. 2:24; 1 Ki. 2:33; 1 Ki. 2:45; 1 Ki. 3:6; 1 Ki. 5:5; 1 Ki. 7:7; 1 Ki. 8:20; 1 Ki. 8:25; 1 Ki. 9:5; 1 Ki. 10:9; 1 Ki. 10:18; 1 Ki. 10:19; 1 Ki. 16:11; 1 Ki. 22:10; 1 Ki. 22:19; 2 Ki. 10:3; 2 Ki. 10:30; 2 Ki. 11:19; 2 Ki. 13:13; 2 Ki. 15:12; 2 Ki. 25:28; 1 Chr. 17:12; 1 Chr. 17:14; 1 Chr. 22:10; 1 Chr. 28:5; 1 Chr. 29:23; 2 Chr. 6:10; 2 Chr. 6:16; 2 Chr. 7:18; 2 Chr. 9:8; 2 Chr. 9:17; 2 Chr. 9:18; 2 Chr. 18:9; 2 Chr. 18:18; 2 Chr. 23:20; Est. 5:1; Est. 8:12; Job 12:18; Job 26:9; Job 36:7; Ps. 9:4; Ps. 9:7; Ps. 11:4; Ps. 45:6; Ps. 47:8; Ps. 89:4; Ps. 89:14; Ps. 89:29; Ps. 89:36; Ps. 89:44; Ps. 93:2; Ps. 94:20; Ps. 97:2; Ps. 103:19; Ps. 122:5; Ps. 132:11; Ps. 132:12; Prov. 8:27; Prov. 11:16; Prov. 12:23; Prov. 16:12; Prov. 20:8; Prov. 20:28; Prov. 25:5; Prov. 29:14; Isa. 6:1; Isa. 9:7; Isa. 14:9; Isa. 14:13; Isa. 16:5; Isa. 22:23; Isa. 66:1; Jer. 1:15; Jer. 3:17; Jer. 13:13; Jer. 14:21; Jer. 17:12; Jer. 17:25; Jer. 22:2; Jer. 22:4; Jer. 22:30; Jer. 36:30; Jer. 43:10; Jer. 49:38; Jer. 52:32; Lam. 5:19; Ezek. 1:26; Ezek. 10:1; Ezek. 26:16; Ezek. 43:7; Dan. 4:1; Dan. 4:4; Dan. 4:26; Dan. 4:27; Dan. 7:9; Jon. 3:6; Hag. 2:22; Zech. 6:13 QUESTION - What is the biblical significance of the number seven/7? WATCH THE ASSOCIATED VIDEO ANSWER - Throughout the Bible, God often gives symbolic significance to mundane items or concepts. For example, in Genesis 9:12–16, God makes the rainbow the sign of His promise to Noah (and, by extension, to all mankind) that He will not flood the whole earth again. God uses bread as a representation of His presence with His people (Numbers 4:7); of the gift of eternal life (John 6:35); and of the broken body of Christ, sacrificed for our sins (Matthew 26:26). The rainbow and the bread are obvious symbols in Scripture. Less obvious meanings seem to be attached to some numbers in the Bible, especially the number 7, which at times provides a special emphasis in the text. The first use of the number 7 in the Bible relates to the creation week in Genesis 1. God spends six days creating the heavens and the earth, and then rests on the seventh day. This is our template for the seven-day week, observed around the world to this day. The seventh day was to be “set apart” for Israel; the Sabbath was a holy day of rest (Deuteronomy 5:12). Thus, right at the start of the Bible, the number 7 is identified with something being “finished” or “complete.” From then on, that association continues, as 7 is often found in contexts involving completeness or divine perfection. So we see the command for animals to be at least seven days old before being used for sacrifice (Exodus 22:30), the command for leprous Naaman to bathe in the Jordan River seven times to effect complete cleansing (2 Kings 5:10), and the command for Joshua to march around Jericho for seven days (and on the seventh day to make seven circuits) and for seven priests to blow seven trumpets outside the city walls (Joshua 6:3–4). In these instances, 7 signifies a completion of some kind: a divine mandate is fulfilled. Interestingly, man was created on the sixth day of creation. In some passages of the Bible, the number 6 is associated with mankind. In Revelation “the number of the beast” is called “the number of a man.” That number is 666 (Revelation 13:18). If God’s number is 7, then man’s is 6. Six always falls short of seven, just like “all have sinned and fall short of the glory of God” (Romans 3:23). Man is not God, just as 6 is not 7. Series of seven things crop up often in the Bible. For example, we find seven pairs of each clean animal on the ark (Genesis 7:2); seven stems on the tabernacle’s lampstand (Exodus 25:37); seven qualities of the Messiah in Isaiah 11:2; seven signs in John’s Gospel; seven things the Lord hates in Proverbs 6:16; seven parables in Matthew 13; and seven woes in Matthew 23. Multiples of 7 also figure into the biblical narrative: the “seventy weeks” prophecy in Daniel 9:24 concerns 490 years (7 times 7 times 10). Jeremiah 29:10 predicted the Babylonian Captivity would last for seventy years (7 times 10). According to Leviticus 25:8, the Year of Jubilee was to begin after the passing of every forty-ninth year (7 times 7). Sometimes, the symbolism of 7 is a great comfort to us: Jesus is the seven-fold “I AM” in the Gospel of John. Other times, it challenges us: Jesus told Peter to forgive a wrongdoer “seventy times seven” times (Matthew 18:22, NKJV). And then there are passages in which the number 7 is associated with God’s judgment: the seven bowls of the Great Tribulation, for example (Revelation 16:1), or God’s warning to Israel in Leviticus 26:18. Speaking of the book of Revelation, the number 7 is used there more than fifty times in a variety of contexts: there are seven letters to seven churches in Asia and seven spirits before God’s throne (Revelation 1:4), seven golden lampstands (Revelation 1:12), seven stars in Christ’s right hand (Revelation 1:16), seven seals of God’s judgment (Revelation 5:1), seven angels with seven trumpets (Revelation 8:2), etc. In all likelihood, the number 7 again represents completeness or totality: the seven churches represent the completeness of the body of Christ, the seven seals on the scroll represent the fullness of God’s punishment of a sinful earth, and so on. And, of course, the book of Revelation itself, with all its 7’s, is the capstone of God’s Word to man. With the book of Revelation, the Word was complete (Revelation 22:18). In all, the number 7 is used in the Bible more than seven hundred times. If we also include the words related to seven (terms like sevenfold or seventy or seven hundred), the count is higher. Of course, not every instance of the number 7 in the Bible carries a deeper significance. Sometimes, a 7 is just a 7, and we must be cautious about attaching symbolic meanings to any text, especially when Scripture is not explicit about such meanings. However, there are times when it seems that God is communicating the idea of divine completeness, perfection, and wholeness by means of the number 7. GotQuestions.org SEVEN from Dictionary of Biblical Imagery (online)- Of the numbers that carry symbolic meaning in biblical usage, seven is the most important. It is used to signify completeness or totality. Underlying all such use of the number seven lies the seven-day week, which, according to Genesis 1:1–2:3 and Exodus 20:11, belongs to the God-given structure of creation. God completed his own work of creation in seven days (Gen 2:2), and seven days constitute a complete cycle of time. The symbolism of completeness occurs in a wide variety of uses of the number seven. For example, sprinkling the blood of a sacrifice seven times (Lev 16:14, 19) indicates complete purification. The seven “eyes of the LORD, which range through the whole earth” (Zech 4:10 NRSV), indicate the completeness of God’s sight of everything in his creation. When the prophet John sees the Lamb, an image of Christ, “having seven horns and seven eyes, which are the seven spirits of God sent out into all the earth” (Rev 5:6 NRSV; cf. 1:4; 3:1; 4:5), the seven spirits are the fullness of the divine Spirit (see HOLY SPIRIT), going out into the world as the Spirit of Christ with complete power (“seven horns”) and complete knowledge and insight (“seven eyes”). The seven heads of the dragon (Rev 12:3) and the beast (Rev 13:1; 17:3, 9–11) represent the totality of Satanic opposition to God and the complete sequence of rulers opposed to God’s rule. In Hebrews 1:5–14 a series of seven OT quotations provide a complete demonstration of the point at issue. Since seven is the number of completeness, a specific series of seven can function as representative of the whole. The seven “signs” in the Gospel of John, the first two of which are numbered (Jn 2:11; 4:54) to encourage the reader to continue to count up to seven (five other events are called “signs”: Jn 6:2; 6:14, 26; 9:16; 12:18; 2:18–19), are representative of the “many other signs” Jesus did (Jn 20:30). The seven parables in Matthew 13, the seven churches in Revelation 2–3, the seven characteristics of wisdom in James 3:17 and the seven disciples in John 21:2 are in each case representative of all. The model provided by the week of six days and a sabbath means that in a series of seven the seventh is sometimes different from the other six and climactic. The seventh of the seven signs in the Gospel of John is the death and resurrection of Jesus (Jn 2:18–19; cf. Jn 20:30), a climax toward which the other six signs, which are miracles of Jesus, point. In the series of seven seal-openings (Rev 6:1–8:1) and the series of seven trumpet-blasts (Rev 8:2–11:19), the seventh in each case is a climax set apart from the preceding six. Enoch’s special importance is indicated by calling him “seventh” in descent from Adam (Jude 14). Sometimes the number seventy functions like seven. Seventy years are the full human life span (Ps 90:10; Is 23:15). The table of the nations in Genesis 10 lists seventy nations, representing all the nations of the world, and the seventy disciples sent out by Jesus (Lk 10:1) may be symbolically connected with this idea. If seven represents completeness, seventy-seven represents unrestricted and unsurpassable fullness. Thus, compared with Cain’s sevenfold vengeance, Lamech’s is seventy-sevenfold (Gen 4:24), whereas, conversely, Jesus commands forgiveness not just seven times but seventy-seven times (Mt 18:21–22). In Luke’s genealogy of Jesus he is the seventy-seventh generation of human history (Lk 3:23–38). Sets of seven are by no means always on the literary surface but need to be detected. The book of Revelation contains seven beatitudes scattered through it (Rev 1:3; 14:13; 16:15; 19:9; 20:6; 22:7, 14). The Gospel of John contains two sets of “I am” sayings of Jesus. One set is of absolute “I am” sayings, in which the simple “I am” is a declaration of divine identity (Jn 4:26; 6:20; 8:24, 28, 58; 13:19; 18:5, 6, 8). The other is of “I am” sayings with predicates (e.g., “I am the bread of life,” Jn 6:35; 8:12; 10:7, 9; 10:11, 14; 11:25; 14:6; 15:1, 5). Together they indicate the fullness of Jesus’ divine identity and of his saving significance. See also SABBATH; SEVENTY. QUESTION - What is the throne of God? Does God literally have a throne? ANSWER - There are several references to the throne of God in the Bible. Jesus calls heaven “God’s throne” in Matthew 5:34, recalling God’s statement in Isaiah 66:1, “Heaven is my throne, and the earth is my footstool.” Other references to God’s throne are found in 2 Chronicles 18:18; Psalm 11:4; Hebrews 8:1; 12:2; Revelation 1:4; 3:21; 4:2; and many other verses. A throne is a special seat reserved for a monarch. When the Bible speaks of God’s “throne,” the emphasis is on God’s transcendence, dignity, and sovereign rule. The fact that His throne is in heaven further underscores the transcendent nature of God’s existence. The throne of God need not be thought of as a literal throne. God the Father is incorporeal (John 4:24). Not having a physical body, God does not literally “sit.” References to a divine throne are akin to biblical allusions to God’s “hand” or “mouth” or “eyes”—they are anthropomorphisms, descriptions of God couched in human terms out of deference to our limited knowledge. God has to describe Himself in ways we can understand. Isaiah sees the Lord “high and exalted, seated on a throne; and the train of his robe filled the temple” (Isaiah 6:1). At that time, the prophet was having an inspired vision. God’s throne (and His robe) are not to be taken as literal, physical objects. Rather, God was communicating to Isaiah the magnificence, splendor, and exaltation of His Being. Other descriptions of the throne of God are found in other prophetic visions, e.g., in those of Ezekiel and John. God’s throne is a place of power and authority. In 2 Chronicles 18:18, the prophet Micaiah relates his vision of God’s throne room, in which spirit beings stand in attendance. Compare this to Job 1:6, where God demands answers from the angelic beings summoned there. God’s throne is a place of majesty and honor. The Bible says that, when Jesus ascended to heaven, He “sat down at the right hand of the throne of God” (Hebrews 12:2). There is no higher place than heaven. God is the King of heaven, and Jesus holds the place of honor at God’s right hand. God’s throne is a place of perfect justice. “He has prepared His throne for judgment” (Psalm 9:7; cf. 89:14). The final judgment, described in Revelation 20, is held before “a great white throne” (verse 11). God’s throne is a place of sovereignty and holiness. “God reigns over the nations; God is seated on his holy throne” (Psalm 47:8; cf. 103:19). He does whatever He pleases, and all He does is good. God’s throne is a place of praise. John’s vision of heaven includes a scene in which a “new song” is sung in praise to the One who occupies the throne (Revelation 14:3). Around the throne, the praise of God is surely “glorious” (Psalm 66:2). God’s throne is a place of purity. Only the redeemed, those who have been granted the righteousness of Christ, will have the right to stand before His throne (Revelation 14:5). God’s throne is a place of eternal life. God is the Source of life. In heaven, John sees “the river of the water of life, as clear as crystal, flowing from the throne of God and of the Lamb” (Revelation 22:1). God’s throne is a place of grace. Not only does the throne of God represent judgment for the unbeliever, but it also represents mercy and grace for His children. “Let us then approach God’s throne of grace with confidence, so that we may receive mercy and find grace to help us in our time of need” (Hebrews 4:16). Inside the Jewish temple was the Ark of the Covenant, which was a “copy of the true” (Hebrews 9:24), and it had a “mercy seat” where God’s presence would appear (Leviticus 16:2ESV). One day, all creation will bow to the majesty of God’s throne (Philippians 2:9–11). The regal beings surrounding the throne of God will “lay their crowns before the throne and say: ‘You are worthy, our Lord and God, to receive glory and honor and power’” (Revelation 4:10–11). GotQuestions.org THRONE from Dictionary of Biblical Imagery (online) - The image of a throne is one of the most glorious and evocative in the entire Bible. It denotes authority, power, majesty and splendor. In the vast majority of cases, the Bible’s references to thrones are positive, referring to the benevolent power and splendor attendant upon the human throne or—to an infinitely greater degree—the divine throne. The throne imagery conveys one of the most fundamental biblical motifs, that of God’s reign as King (see KING, KINGSHIP). Many scholars have seen the kingdom of God as the one central, unifying motif in the Bible, and the imagery of the throne is fundamental to that motif. The term occurs about 135 times in the OT and about 61 times in the NT. Physical Thrones. In a small number of cases, references to thrones are to the actual physical seat on which a king sat. Several of these have to do with Solomon’s throne (1 Kings 2:19; 10:18, 18; 2 Chron 9:17, 18); one reference is to a throne that Solomon had brought out for his mother, placed next to his own (1 Kings 2:19). Solomon’s throne was very impressive, inlaid with ivory and overlaid with fine gold; six steps led up to it, and its back had a rounded top. A lion—a universal symbol in the ancient Near East of royal power and authority—stood beside each armrest. Numerous ancient reliefs show kings seated on their thrones (see ANEP), sometimes flanked by lions, as Solomon was (e.g., ANEP, nos. 332, 458). Solomon’s throne was housed in the great Hall of Justice, which was paneled with cedar from floor to ceiling. Other scriptural references to physical thrones include Joash’s (2 Chron 23:20), Ahasuerus’s (Esther 5:1), the Ninevite king’s (Jon 3:6) and Herod’s (Acts 12:21). Symbols of Authority and Majesty. More commonly, biblical imagery of a throne is evocative of authority, power, majesty or splendor. Human thrones. Biblical references to human thrones most commonly refer to the kingly authority and power inherent in them. Thus reference to a king’s throne or to his sitting on the throne signifies power and authority to rule. Such references include the thrones of the Egyptian pharaoh (Gen 41:40; Ex 11:5; 12:29); Israelite or Judahite kings such as Elah (1 Kings 16:11), Ahab (2 Kings 10:3), Jehu (10:30), Joash (11:19) or Jeroboam (11:19); the Babylonian kings Nebuchadnezzar (Jer 43:10) and Belshazzar (Dan 5:20); and the Persian Ahasuerus (Esther 1:2). Human thrones are to be places of righteousness and justice (e.g., Prov 16:12; 20:8; 25:5; 29:14). The Davidic throne. The most common reference to human thrones, however, is to the throne of David (about 30 percent of all references to thrones). This has its basis in the great promise of what has come to be known as the Davidic covenant, in which God promised David that his descendants would rule in perpetuity on the throne in Israel. This promise was first given to David by Nathan the prophet (2 Sam 7) and is referred to many times after that: in 1-2 Kings and 1-2 Chronicles, the book of Psalms (see especially Ps 89; 132), Isaiah and Jeremiah (see Is 9:7; 16:5; Jer 13; 13; 17:5; 22:4, 30; 29:16; 33:17; 21; 36:30) and the NT (Lk 1:32; Acts 2:30). This promise came to its ultimate fulfillment in Jesus, the son of David par excellence (Mt 1:1; Lk 1:32). God’s throne. By far the most common biblical reference to a throne, however, is to God’s throne (close to 60 percent). God’s kingship is affirmed many times in Scripture, and his throne is a visible proof of his sovereign rule. The Lord presides from his throne, surrounded variously by all the host of heaven (1 Kings 22:19; 2 Chron 18:18), a rainbow like emeralds (Rev 4:3), twenty-four other thrones (Rev 4:4), a crystal-clear sea of glass (Rev 4:6) and countless numbers of angels (Rev 5:11). His is a holy throne (Ps 47:8), glorious in its appearance (Is 63:15; Jer 14:21; 17:12; Mt 19:28; 25:31) and eternal in its duration (Ps 9:7; 45:6; 93:2; Lam 5:19; Ezek 43:7; Heb 1:8; Rev 1:8; 5:13). It is a spectacular throne, variously described as flaming with fire (Dan 7:9), glittering with sapphires (Ezek 1:26; 10:1), flashing and crashing with lightning and thunder (Rev 4:5), dazzlingly white (Rev 20:11), from which flows a river of living water (Rev 22:1). Some thrones in Scripture are set up in opposition to God, such as the corrupt throne in Psalm 94:20, the royal thrones of Babylon (Is 14:13; cf. Is 47:1) and Tyre (Ezek 28:2), and even Satan’s throne (Rev 2:13; 16:10). Yet these thrones represent no power or appeal when compared to the power and splendor of God’s throne. References to God’s throne are found most often in the book of Revelation, appropriately enough, since this book describes God’s final victory over Satan and the forces of evil. The royal motifs found throughout Scripture find their climax at the end of history in this image—laden book in the Bible. See also AUTHORITY, DIVINE AND ANGELIC; KING, KINGSHIP; ROYAL COURT; SEAT. Revelation 1:5 and from Jesus Christ, the faithful witness, the firstborn of the dead, and the ruler of the kings of the earth. To Him who loves us and released us from our sins by His blood-- GNT Revelation 1:5 καὶ ἀπὸ Ἰησοῦ Χριστοῦ, ὁ μάρτυς, ὁ πιστός, ὁ πρωτότοκος τῶν νεκρῶν καὶ ὁ ἄρχων τῶν βασιλέων τῆς γῆς. Τῷ ἀγαπῶντι ἡμᾶς καὶ λύσαντι ἡμᾶς ἐκ τῶν ἁμαρτιῶν ἡμῶν ἐν τῷ αἵματι αὐτοῦ, KJV Revelation 1:5 And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood, NET Revelation 1:5 and from Jesus Christ– the faithful witness, the firstborn from among the dead, the ruler over the kings of the earth. To the one who loves us and has set us free from our sins at the cost of his own blood NLT Revelation 1:5 and from Jesus Christ. He is the faithful witness to these things, the first to rise from the dead, and the ruler of all the kings of the world.All glory to him who loves us and has freed us from our sins by shedding his blood for us. ESV Revelation 1:5 and from Jesus Christ the faithful witness, the firstborn of the dead, and the ruler of kings on earth. To him who loves us and has freed us from our sins by his blood NIV Revelation 1:5 and from Jesus Christ, who is the faithful witness, the firstborn from the dead, and the ruler of the kings of the earth. To him who loves us and has freed us from our sins by his blood, ASV Revelation 1:5 and from Jesus Christ, who is the faithful witness, the firstborn of the dead, and the ruler of the kings of the earth. Unto him that loveth us, and loosed us from our sins by his blood; CSB Revelation 1:5 and from Jesus Christ, the faithful witness, the firstborn from the dead and the ruler of the kings of the earth. To Him who loves us and has set us free from our sins by His blood, NKJ Revelation 1:5 and from Jesus Christ, the faithful witness, the firstborn from the dead, and the ruler over the kings of the earth. To Him who loved us and washed us from our sins in His own blood, NRS Revelation 1:5 and from Jesus Christ, the faithful witness, the firstborn of the dead, and the ruler of the kings of the earth. To him who loves us and freed us from our sins by his blood, YLT Revelation 1:5 and from Jesus Christ, the faithful witness, the first-born out of the dead, and the ruler of the kings of the earth; to him who did love us, and did bathe us from our sins in his blood, who is: Rev 3:14 Ps 89:36,37 Isa 55:4 Joh 3:11,32 8:14-16 18:37 1Ti 6:13 1Jn 5:7-10 the firstborn: Ac 26:23 1Co 15:20-23 Col 1:18 and the ruler: Rev 11:15 Rev 17:14 Rev 19:16 Ps 72:11 89:27 Pr 8:15,16 Da 2:2 7:14 Mt 28:18 Eph 1:20-22 1Ti 6:15 him: De 7:8 23:5 Joh 13:1,34 15:9 Ro 8:37 Ga 2:20 Eph 2:4 5:2,25-27 1Jn 4:10 released: Rev 7:14 Zec 13:1 Joh 13:8-10 Ac 20:28 1Co 6:11 Heb 9:14 1Pe 1:18-19 1Jn 1:7 Related Passages: Revelation 3:14+ “To the angel of the church in Laodicea write: The Amen, the faithful and true Witness, the Beginning of the creation of God, says this: Colossians 1:18+ He is also head of the body, the church; and He is the beginning, the firstborn from the dead, so that He Himself will come to have first place in everything. Romans 8:29 For those whom He foreknew, He also predestined to become conformed to the image of His Son, so that He would be the firstborn among many brethren; 1 Corinthians 15:20-23+ But now Christ has been raised from the dead, the first fruits of those who are asleep. 21 For since by a man came death, by a man also came the resurrection of the dead. 22 For as in Adam all die, so also in Christ all will be made alive. 23 But each in his own order: Christ the first fruits, after that those who are Christ’s at His coming, Revelation 11:15+ Then the seventh angel sounded; and there were loud voices in heaven, saying, “The kingdom of the world has become the kingdom of our Lord and of His Christ; and He will reign forever and ever.” Revelation 17:14+ “These will wage war against the Lamb, and the Lamb will overcome them, because He is Lord of lords and King of kings, and those who are with Him are the called and chosen and faithful.” Romans 5:8 But God demonstrates (PRESENT TENSE - CONTINUALLY "LOVES" AS IN REV 1:5) His own love toward us, in that while we were yet sinners, Christ died for us. Revelation 19:16+ And on His robe and on His thigh He has a name written, “KING OF KINGS, AND LORD OF LORDS.” Acts 20:28 (PAUL TO ELDERS AT EPHESUS) “Be on guard (present imperative see our need to depend on the Holy Spirit to obey) for yourselves and for all the flock, among which the Holy Spirit has made you overseers, to shepherd the church of God which He purchased with His own blood 1 Peter 1:18-19+ knowing that you were not redeemed with perishable things like silver or gold from your futile way of life inherited from your forefathers, 19 but with precious blood, as of a lamb unblemished and spotless, the blood of Christ. 1 John 1:7+ but if we walk in the Light as He Himself is in the Light, we have fellowship with one another, and the blood of Jesus His Son cleanses (present tense - continually) us from all sin. Revelation 7:14+ I said to him, “My lord, you know.” And he said to me, “These are the ones who come out of the great tribulation, and they have washed their robes and made them white in the blood of the Lamb. LOVE CAME DOWN AND SET US FREE and from Jesus Christ, the faithful (pistos) witness (martus = English "martyr"), the firstborn (prototokos) of the dead, and the ruler (archon) of the kings (basileus) of the earth - Note the three truths have a specific order to them - (1) faithful witness (The faithful "Martyr" who died for us), (2) firstborn (first not in time but in preeminence of all who have been or will be resurrected from the dead) and (3) ruler (coming King of kings coming soon). He came to die for us to bear the guilt of our sins (1Pe 2:24). He rose from the dead as the first fruits to pave the way for our resurrection (1Co 15:20, Col 1:18). He will return to rule and we will reign with Him (Rev 5:10). Faithful witness means we can trust whatever Jesus says as the whole truth and nothing but the truth! In a world unraveling at the seams (circa 2023), truth is at a premium, so a good return on your investment ("ROI") is to invest more time in God's Word than you do in the world's word! Firstborn is an allusion to Psalm 89:27 “I also shall make him My firstborn (Lxx = prototokos), The highest of the kings of the earth." In Colossians 1:18+ Jesus is again called "the firstborn from the dead." Others will be raised from the dead, but Jesus Christ is the firstfruits (1 Cor. 15:23). Walvoord on firstborn - As the “Firstborn,” He is the first to be resurrected with an everlasting body, which is a token of other selective resurrections including those of saints who die in the Church Age (Phil. 3:11), the Tribulation martyrs (Rev. 20:5–6), and the wicked dead of all ages (Rev 20:12–13). (See Bible Knowledge Commentary - Page 929) Henry Morris agrees with the above comments writing - "These titles, respectively, testify to His sinless suffering unto death, His victorious resurrection from the grave, and His imminent triumphant return. The word “witness” (Greek martus) is the source of our word “martyr.” Jesus Christ, like many other “witnesses” to God’s truth before and since, was faithful unto death, a martyr. He, unlike other martyrs, however, had power to lay down His life and power to take it again (John 10:18), and thus became the firstborn from the dead (see also Acts 13:33; Colossians 1:18). Although most kings and other great men of the earth continually try to rebel against Him (Psalm 2:1-3), He is “prince” (ruler - Greek archon “chief,” “first”) and must soon be acknowledged “King of kings and Lord of lords” (Revelation 19:16)." (Borrow The Revelation Record - page 36) We see somewhat of a parallel in Phil 2:8-11+ Paul writing of Jesus... Being found in appearance as a man (FAITHFUL WITNESS), He humbled Himself by becoming obedient to the point of death, even death on a cross (FIRSTBORN OF THE DEAD). 9 For this reason also, God highly exalted Him (RULER OF THE KINGS OF THE EARTH), and bestowed on Him the name which is above every name, 10 so that at the name of Jesus EVERY KNEE WILL BOW, of those who are in heaven and on earth and under the earth, 11 and that every tongue will confess that Jesus Christ is Lord, to the glory of God the Father And the Ruler (archon) of the kings (basileus) of the earth - At His Second Coming Jesus will be “KING OF KINGS, AND LORD OF LORDS.” (Revelation 19:16+) 🙏 THOUGHT - His rule of the earth is future but for believers His kingdom is now, in our heart. This begs the question "Is He King of your (my) heart?" Is there something you are withholding from Him, something that keeps you from wholehearted loyalty and allegiance? Confess it. Release it, for you can, since you have been released from the power of sinful desires (Rev 1:5). And then worship the King in spirit and in truth. Jesus is the Ruler of the kings of the earth - He is King of Heaven—Daniel 4:37, He is King of the Jews—Matthew 2:2, He is King of Israel—John 1:49; He is King of the Ages—1 Timothy 1:17; He is King of Glory—Psalm 24:7; He is King of Kings—Revelation 19:6. Hallelujah! Amen! To Him Who loves (agapao in present tense) us and released (luo - past completed act) us from our sins (hamartia) by His blood - Note His love undoubtedly motivates our release from sins (cf Jn 3:16+). The KJV (Textus Receptus manuscript) = "Unto him that loved (aorist - past tense) us, and washed [louo] us from our sins in his own blood." Notice 2 differences from the modern translations - (1) The modern versions like NAS, ESV, NIV, CSB, NLT more accurately render agapao "loves" for the Nestle-Aland manuscripts (deemed more accurate by manuscript experts) have agapao in the present tense - so He continually loves us which is even better than He "loved" us (past tense) (in my opinion). Christ is the One who keeps on loving us! This is the only NT instance where His love is so described. (🙏 THOUGHT - Do you feel unlovable? Are you full of shame and wonder how could He love me? Then meditate on this verse!) (Ponder the words of this beautiful song that speaks of His love that released us by His blood - To the Cross I Cling!) (2) KJV has "washed" (louo is the verb in the Textus Receptus manuscript - What Can Wash Away My Sins? Nothing But the Blood of Jesus.) whereas the modern manuscripts have luo which means released. Released is aorist tense which describes Christ's release as "one and done" as we might say today. It is a past completed action! One is reminded of Jesus' great cry from the Cross - "It is finished." (tetelestai) in Jn 19:30+. He paid the price in full (with His precious blood - 1Pe 1:18-19+), making the release possible, our release becoming a reality the moment we received Him as our Savior and Redeemer! Combining the Greek tenses of loves and released, we can say that Christ released us once for all time, but He loves us always! Hallelujah, what a Savior! Amazing Love How Can it be?
Apocalipse 1
Spurgeon reminds us that "Behold is a word of wonder; it is intended to excite admiration. Wherever you see it hung out in Scripture, it is like an ancient sign-board, signifying that there are rich wares within, or like the hands which solid readers have observed in the margin of the older Puritanic books, drawing attention to something particularly worthy of observation." I would add, behold is like a divine highlighter, a divine underlining of an especially striking or important text. It says in effect "Listen up, all ye who would be wise in the ways of Jehovah!" Idou in the Revelation - 25x - a keyword - Rev. 1:7; Rev. 1:18; Rev. 2:10; Rev. 2:22; Rev. 3:8; Rev. 3:9; Rev. 3:20; Rev. 4:1; Rev. 4:2; Rev. 5:5; Rev. 6:2; Rev. 6:5; Rev. 6:8; Rev. 7:9; Rev. 9:12; Rev. 11:14; Rev. 12:3; Rev. 14:1; Rev. 14:14; Rev. 16:15; Rev. 19:11; Rev. 21:3; Rev. 21:5; Rev. 22:7; Rev. 22:12 = "Behold, I am coming quickly, and My reward is with Me, to render to every man according to what he has done." So it is to be (3483)(nai) is a a primary particle of strong affirmation rendered yes (indeed), certainly. Friberg on nai - expressing affirmation; (1) as denoting assent or agreement yes (Mt 9.28); (2) as affirming the statements of others certainly, that's so, quite so (MT 15.27); (3) as emphasizing one's own previous answer to a rhetorical question yes, indeed ( MT 11.9); (4) as an emphatic repetition of one's own statement yes indeed, I tell you, even so (MT 11.26); (5) n. n. used in strong affirmation instead of an oath formula certainly yes, yes and amen (MT 5.37; JA 5.12) (Borrow Analytical Lexicon of the Greek New Testament) Nai - 34x/30v - indeed(1), so(1), yes(32). Matt. 5:37; Matt. 9:28; Matt. 11:9; Matt. 11:26; Matt. 13:51; Matt. 15:27; Matt. 17:25; Matt. 21:16; Mk. 7:28; Lk. 7:26; Lk. 10:21; Lk. 11:51; Lk. 12:5; Jn. 11:27; Jn. 21:15; Jn. 21:16; Acts 5:8; Acts 22:27; Rom. 3:29; 2 Co. 1:17; 2 Co. 1:18; 2 Co. 1:19; 2 Co. 1:20; Phil. 4:3; Phlm. 1:20; Jas. 5:12; Rev. 1:7; Rev. 14:13; Rev. 16:7; Rev. 22:20. Nai - 5x in the Septuagint - Ge 17:19 = "No" which is Hebrew abal = verily, of a truth; Ge 42:21 = "truly"; Jdg. 1:31; Job 19:4 = "even"; Isa. 48:7 = "behold" Revelation 14:13 And I heard a voice from heaven, saying, “Write, ‘Blessed are the dead who die in the Lord from now on!’” “Yes (nai),” says the Spirit, “so that they may rest from their labors, for their deeds follow with them.” Revelation 16:7 And I heard the altar saying, “Yes (nai), O Lord God, the Almighty, true and righteous are Your judgments.” Revelation 22:20 He who testifies to these things says, “Yes (nai), I am coming quickly.” Amen. Come, Lord Jesus. Revelation 1:8 "I am the Alpha and the Omega," says the Lord God, "who is and who was and who is to come, the Almighty." NET Revelation 1:8 "I am the Alpha and the Omega," says the Lord God– the one who is, and who was, and who is still to come– the All-Powerful! NLT Revelation 1:8 "I am the Alpha and the Omega-- the beginning and the end," says the Lord God. "I am the one who is, who always was, and who is still to come-- the Almighty One." ESV Revelation 1:8 "I am the Alpha and the Omega," says the Lord God, "who is and who was and who is to come, the Almighty." NIV Revelation 1:8 "I am the Alpha and the Omega," says the Lord God, "who is, and who was, and who is to come, the Almighty." GNT Revelation 1:8 Ἐγώ εἰμι τὸ Ἄλφα καὶ τὸ Ὦ, λέγει κύριος ὁ θεός, ὁ ὢν καὶ ὁ ἦν καὶ ὁ ἐρχόμενος, ὁ παντοκράτωρ. KJV Revelation 1:8 I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty. ASV Revelation 1:8 I am the Alpha and the Omega, saith the Lord God, who is and who was and who is to come, the Almighty. CSB Revelation 1:8 "I am the Alpha and the Omega," says the Lord God, "the One who is, who was, and who is coming, the Almighty." NKJ Revelation 1:8 "I am the Alpha and the Omega, the Beginning and the End," says the Lord, "who is and who was and who is to come, the Almighty." NRS Revelation 1:8 "I am the Alpha and the Omega," says the Lord God, who is and who was and who is to come, the Almighty. YLT Revelation 1:8 'I am the Alpha and the Omega, beginning and end, saith the Lord, who is, and who was, and who is coming -- the Almighty.' Alpha: Rev 1:11,17 Rev 2:8 Rev 21:6 Rev 22:13 Isa 41:4 Isa 43:10 Isa 44:6 Isa 48:12 which is: Rev 1:4 the Almighty: Rev 4:8 11:17 16:14 19:15 21:22 Ge 17:1 28:3 35:11 43:14 48:3 Ge 49:25 Ex 6:3 Nu 24:4 Isa 9:6 2Co 6:18 Related Passages: Deuteronomy 33:27+ “The eternal God is a dwelling place, And underneath are the everlasting arms; And He drove out the enemy from before you, And said, ‘Destroy!’ Romans 16:26+ but now is manifested, and by the Scriptures of the prophets, according to the commandment of the eternal God, has been made known to all the nations, leading to obedience of faith; Isaiah 41:4 “Who has performed and accomplished it, Calling forth the generations from the beginning? ‘I, the LORD, am the first, and with the last. I am He.’” Isaiah 44:6 “Thus says the LORD, the King of Israel and his Redeemer, the LORD of hosts: ‘I am the first and I am the last, And there is no God besides Me. Isaiah 48:12 “Listen to Me, O Jacob, even Israel whom I called; I am He, I am the first, I am also the last. Psalm 90:2 Before the mountains were born Or You gave birth to the earth and the world, Even from everlasting to everlasting, You are God. JESUS CHRIST: EVERYTHING FROM "A TO Z" In the previous passage John says Jesus is coming and now he records Jesus' first declaration, revealing through His Names Who He is. One might paraphrase this passage "I am the A and I am the Z, the first and the last, the one who is—I exist now! Who was—I have always existed! And who is to come—I will always exist!”" I am (ego eimi) the Alpha and the Omega (Wikipedia)," says the Lord (kurios) God - I emphatic, “I and no other!” John now records the first words of Jesus. Jesus depicts Himself (THREE TIMES - SEE BELOW) with the first and last letters of the Greek alphabet, as we might say in English He is the "A to Z." The word "alphabet" comes from the first two letters of the Greek alphabet...alpha, beta. A to Z means from the very beginning to the very end; covering or regarding the entire possible range or scope. It is interesting that this title is put at the very beginning and end of Revelation... Revelation 21:6+ Then He said to me, “It is done. I am the Alpha and the Omega, the beginning and the end. I will give to the one who thirsts from the spring of the water of life without cost. Revelation 22:13+ “I am the Alpha and the Omega, the first and the last, the beginning and the end.” Jesus as the Alpha and Omega reminds me of the exhortation to fix "our eyes on Jesus, the Author (Pioneer, Founder, Source, Originator) and Perfecter (Finisher, Consummation) of faith." (Heb 12:2+)
Apocalipse 1
Spurgeon - God was, when nothing else was. He was God when the earth was not a world but a chaos, when mountains were not upheaved, and the generation of the heavens and the earth had not commenced. In this Eternal One there is a safe abode for the successive generations of men. If God himself were of yesterday, he would not be a suitable refuge for mortal men; if he could change and cease to be God he would be but an uncertain dwelling place for his people. The eternal existence of God is here mentioned to set forth, by contrast, the brevity of human life. John
Apocalipse 1
Spurgeon says that “When we see in the picture His head and His hair white as snow, we understand the antiquity of His reign.” Adam
Apocalipse 1
Spurgeon - What do you see in Christ’s right hand? Seven stars; yet how insignificant they appear when you get a sight of his face! They are stars, and there are seven of them; but who can see seven stars, or, for the matter of that, seventy thousand stars, when the sun shineth in his strength? How sweet it is, when the Lord himself is so present in a congregation that the preacher, whoever he may be, is altogether forgotten! I pray you, dear friends, when you go to a place of worship, always try to see the Lord’s face rather than the stars in his hand; look at the sun, and you will forget the stars.” and out of His mouth came a sharp two-edged sword - Augustine called the two-edged sword "the old and the new law," but this is a clear example of allegorizing or spiritualizing the text (See discussion). There is no Scriptural to support this interpretation. Be a Berean (Acts 17:11+) anytime you read a commentary, but especially when you read commentaries on the Revelation (even the one you are currently reading)! Isaiah 49:2 He has made My mouth like a sharp sword, In the shadow of His hand He has concealed Me; And He has also made Me a select arrow, He has hidden Me in His quiver. Ephesians 6:17 And take THE HELMET OF SALVATION, and the sword of the Spirit, which is the word of God. Hebrews 4:12 For the word of God is living and active and sharper than any two-edged sword, and piercing as far as the division of soul and spirit, of both joints and marrow, and able to judge the thoughts and intentions of the heart. Revelation 19:15 From His mouth comes a sharp sword, so that with it He may strike down the nations, and He will rule them with a rod of iron; and He treads the wine press of the fierce wrath of God, the Almighty. Guzik on the sword - The idea of it coming out of His mouth is not that Jesus carries a sword in His teeth. The idea is that this sword is His word. His weapon—and ours also—is the Word of God (Ephesians 6:17).
Apocalipse 1
Spurgeon - Blessed position! Does the death alarm you? We are never so much alive as when we are dead at his feet. It matters not what aileth us if we lie at Jesus’ feet. Better be dead there than alive anywhere else.” Brian Bell - John in the upper room leaned on Jesus chest (Jn 13:23); but when he saw the glorified Christ, he fell at his feet as a dead man. Warren
Apocalipse 1
Spurgeon - WE long, sometimes, to behold Christ in his glory. Certainly, it is one of our brightest hopes that we shall see him as he is. Every true believer can say, with Job, “I know that my Redeemer liveth, and that he shall stand at the latter day upon the earth: and though after my skin worms destroy this body, yet in my flesh shall I see God: whom I shall see for myself, and mine eyes shall behold, and not another.” But, brethren, as we are now constituted, we are quite unfit for the vision of our Master’s glory. It was well that, when he was on earth, he veiled himself in the form of man, for when he did uplift the veil a little, as he did on the mountain of transfiguration, the sight, though it was but a glimpse, was too much for Peter, and James, and John. They were overpowered by it, they fell asleep even upon the holy mount; and even when they were awake, they knew not what to say. And as we now are, if we could be favoured with a sight of Christ in his glory, it would be too much for us also. It was too much even for John, and we are far inferior to him; our eyes are not as clear and strong as his eyes were; yet he could not endure that wondrous vision. The grey old saint in Patmos had been familiar with his Master more years than most of us have known him; he had laid his head upon the Saviour’s bosom,—a privilege accorded to none beside himself; he had stood at the cross, and seen the blood and water flow from that dear heart that loved him so well; and yet, though he was “that disciple whom Jesus loved,” when even he had a sight of his glorified Master, he fell at his feet as dead. The full glory of Christ is too much for us to behold while we are here on the earth, so ask not to have it yet, dear friends. By-and-by, when you are fitted for it, and Christ has prepared a place for you, his prayer shall be fulfilled in your happy experience, “Father, I will that they also, whom thou hast given me, be with me where I am; that they may behold my glory, which thou hast given me.” He might say to each one of you, “Not yet, my child, not yet may you see me as I am; your eyes are not yet fit for such a sight as that.” (The Ever-Living Christ) And He placed His right hand on me, saying - Holiness personified touching a sinful man (Saved but still a sinner). Is this not amazing grace indeed! This picture reminds me of the old song "He Touched Me." 🙏 THOUGHT - First, he laid his right hand upon him; and that is where your comfort and mine must always come from,—from the hand that was crucified for us. There streams from that pierced hand a wondrous power that makes the weakest strong. A touch of it proves how near Christ is to us. We know, when he touches us, that he is man as well as God; and the familiar touch, which brings him so consciously near our spirit, makes us glad and joyous, and we become strong again. (Spurgeon) Trench on the right hand "The right hand being ever contemplated in Scripture as the hand of power alike for God (Deut. 33:2; Isa 48:13; Acts 7:55) and for man (Gen. 48:14; Zech. 3:1; Matt. 5:30), it is only fit that with the right hand of the Lord he should be thus strengthened and revived (cf. Isa 41:10)." (Online "Commentary on the epistles to the seven churches in Asia : Revelation II, III") At the transfiguration John had fallen on his face Matthew 17:6-7 When the disciples heard this, they fell face down to the ground and were terrified. And Jesus came to them and touched them and said, “Get up, (aorist imperative) and do not be afraid (present imperative with a negative).” Do not be afraid - Phobeo in present imperative with a negative was a command to stop an action in process - stop being afraid. Trench - This same ‘Fear not’ is uttered on similar occasions to Daniel (Da 10:12), to Peter (Luke 5:1), to the Three at the Transfiguration, of whom John himself was one (Matt. 17:7); to the holy women at the sepulchre (Matt, 28:5; Mark 16:6). Nor is this reassurance confined to words only; the Lord at the same time lays his hand upon him,—something parallel to which goes along with more than one ‘Fear not’ of those referred to just now (cf. Jer. 1:9; Isai. 6:7); and from the touch of that hand the Seer receives strength again, and is set, no doubt, upon his feet once more (Ezek. 1:28; 2:1, 2; Acts 26:16). (Online "Commentary on the epistles to the seven churches in Asia : Revelation II, III") 🙏 THOUGHT - ARE YOU FEARFUL DEAR SAINT? Jesus would say to you as "he did to John, “Fear not.” The Master is saying that to each one of you who believe in him, but especially to such of you as are very faint and weak, and who feel that you are soon to die. He is drawing near to you, sisters and brothers, who are shortly to lay aside the frail tabernacle of this mortal body. The glintings and gleamings of the glory yet to be revealed overcome you; but he whispers in your ear, “Fear not; I am the first and the last: I am he that liveth, and was dead.” All these words are full of good cheer to spirits that faint away with expectation of the coming of the King, and to hearts that are ravished with desire for the company of the Best beloved. (C H Spurgeon) I am the first and the last - I am is ego eimi (cf Rev 1:8) signifying I am continually. And so with a touch and a word the Lord revived him by revealing Himself as the First and the Last, a title of Jehovah (see Isaiah passages below). He is before anything else. This designation of Jesus the Messiah as the first and the last is mentioned three times in Isaiah and doubtless was Scriptures that would have been familiar to John... Isaiah 41:4 “Who has performed and accomplished it, Calling forth the generations from the beginning? ‘I, the LORD, am the first, and with the last. I am He.’” Isaiah 44:6 “Thus says the LORD, the King of Israel and his Redeemer, the LORD of hosts: ‘I am the first and I am the last, And there is no God besides Me. Isaiah 48:12 “Listen to Me, O Jacob, even Israel whom I called; I am He, I am the first, I am also the last. Trench comments "He is from eternity to eternity, so that there is no room for any other. All creation comes forth from Him (John 1:1–3), all creation returns to Him again, as from whom and by whom and to whom are all things." (Online "Commentary on the epistles to the seven churches in Asia : Revelation II, III") Three times in the Revelation, Rev 1:17 and... Revelation 2:8 “And to the angel of the church in Smyrna write: The first and the last, who was dead, and has come to life, says this: Revelation 22:13 “I am the Alpha and the Omega, the first and the last, the beginning and the end.” Triumphant "I Ams" in the Book of Revelation • "I am Alpha and Omega, the Beginning and the Ending" (Revelation 1:8). • "I am the first and the last" (Revelation 1:17). • "I am alive forevermore" (Revelation 1:18). • "I am the Alpha and the Omega, the beginning and the end." (Revelation 21:6). • "I am the Alpha and the Omega, the first and the last, the beginning and the end.” " (Revelation 22:13). • "I am the root and the descendant of David, the bright morning star.” " (Revelation 22:16) Vance Havner - The First and the Last "Fear not; I am the first and the last." Rev. 1:17 Why should I fear? He is the alpha and omega, the author and finisher, the first and the last. He was here before there was any fear and he will be here when all fear has passed away! Before there was a universe he saw everything from the beginning. If I could stand for five minutes at his vantage point and see the entire scheme of things as he sees it, how absurd would be my dreads, how ridiculous my fears and tears! But I see only this mixed and muddled present. I snatch these hours out of the pattern of the ages and of course there are ragged edges and loose ends, and things don't seem to make sense. Like jerking a text out of its context I tear this leaf of today out of the book of eternity and wonder why it looks so incomplete. He sees it all and if I could see it all I would not fear. But why should I fear anyway? He has told me that there is nothing to fear and he knows. Can't I take his Word for it? He has overcome pain and sorrow and fear and death: he will outlast them all. My life is in union with Christ in God and I shall outlast all of life's pressures. We think of ourselves as transient and these things as permanent but really they are but transient and we are eternal! I am identified with him: "To live is Christ"... and even to die is gain! What is there to fear? Charles Roll on "The first and the last" - Great comfort is to be derived from Christ's claiming to be the First and the Last. In this capacity He outlives all idolatrous opposition and all iniquitous oppression. They who inflict penalties on His people and imprison His servants and saints must needs succumb to His enduring sovereignty. So this title is definitely directed to help and hearten John in his banishment. He proves that his Lord and Master is wholly familiar with the pressure of circumstances to which he has been subjected because of his witness. Why be afraid when the almighty One says, "Fear not; I Am the first and the last." Why fear sin? The sinless One atones adequately. Why fear life? The living One lives and loves abidingly. Why fear death? The risen deathless One ascends triumphantly. Why fear the beyond? The exalted One assures convincingly. Why fear the ages? The ageless One administers immortally. Why fear foes? The enthroned One rules and reigns eternally. Why fear defects? The spotless One avails perfectly. Yea, verily, we are altogether accepted in the Beloved, everlastingly. Christ's name and fame as the First and the Last cover the whole wide range of realism; indicating that He is the Sum and Substance from start to finish, the Fountain and Fullness from spring to sea, the Origin and Objective from gateway to goal, yea, the Framer in priority and Finisher in finality of all things. We need our thoughts of Him to be enlarged, expanded, and exalted, until He fills and thrills our hearts with loftier conceptions of His transcendent glory. We should resolve to take a more attentive look at His lofty lordship as Son of man, recall afresh that this dignified Lover "loved us and loosed us from our sins by His own blood," and then learn anew to admire and adore His intrinsic loveliness, by virtue of which we shall long to live and labor for Him alone. If we rate His love highly, we shall be stirred to ardent activity, our gratitude will grow deeper, our devotion stronger, and our loyalty firmer. (Names and Titles of Jesus Christ) Look! ye saints, the sight is glorious, See the Man of Sorrows now, From the fight returned victorious: Every knee to Him shall bow. Crown Him! Crown Him! Crowns become the Victor's brow. THOMAS KELLY A well-known minister was in his study writing an Easter sermon when the thought gripped him that his Lord was living. He jumped up excitedly and paced the floor repeating to himself, “Why Christ is alive, His ashes are warm, He is not the great ‘I was,’ He is the great ‘I am.’ ” He is not only a fact, but a living fact. Glorious truth of Easter Day! THE TOUCH OF THE MASTER'S HAND - A RENOWNED violinist announced before a concert that he would play one of the world's most expensive violins. He played the first composition flawlessly, and the audience was thrilled at the performance. After taking his bows, the musician suddenly smashed the instrument, completely demolishing it, as the audience watched in horror. The violinist explained that he had been playing a cheap violin, and then, picking up the expensive instrument, he drew the bow across the strings. The sound was beautiful, but most of the people couldn't tell any difference between the music from the expensive violin and the cheap one. The quality of the instrument was secondary to the skill of the violinist. It's something like that in our service for the Lord. The Master can take ordinary instruments like us and produce beautiful music from our lives. The results of our service depends not so much on us as it does on Him. The apostle Paul said that "God has chosen the foolish things of the world to put to shame the wise" (1 Corinthians 1:27). God did so "that no flesh should glory in His presence" (v. 29). Like that cheap violin, we can be instruments in the Master's hands to declare the beauty of the Lord and to bless others.—R W DeHaan 🙏 THOUGHT - BELOVED, IS YOUR LIFE "OUT OF TUNE" THEN LET THE MASTER TOUCH YOUR LIFE LIKE HE DID JOHN! Play Wayne Watson's Touch of the Master's Hand This song seems to be based on the writing by Myra 'Brooks' Welch The Touch of the Masters Hand Twas battered and scarred, and the auctioneer thought it scarcely worth his while to waste much time on the old violin, but held it up with a smile; "What am I bidden, good folks," he cried, "Who'll start the bidding for me?" "A dollar, a dollar"; then two!" "Only two? Two dollars, and who'll make it three? Three dollars, once; three dollars twice; going for three.." But no, from the room, far back, a gray-haired man came forward and picked up the bow; Then, wiping the dust from the old violin, and tightening the loose strings, he played a melody pure and sweet as caroling angel sings. The music ceased, and the auctioneer, with a voice that was quiet and low, said; "What am I bid for the old violin?" And he held it up with the bow. A thousand dollars, and who'll make it two? Two thousand! And who'll make it three? Three thousand, once, three thousand, twice, and going and gone," said he. The people cheered, but some of them cried, "We do not quite understand what changed its worth." Swift came the reply: "The touch of a master's hand." And many a man with life out of tune, and battered and scarred with sin, Is auctioned cheap to the thoughtless crowd, much like the old violin, A "mess of pottage," a glass of wine; a game - and he travels on. "He is going" once, and "going twice, He's going and almost gone." But the Master comes, and the foolish crowd never can quite understand the worth of a soul and the change that's wrought by the touch of the Master's hand. Myra 'Brooks' Welch Just a Touch Then he placed his right hand on me and said, “Do not be afraid. I am the First and the Last.” Revelation 1:17 Today's Scripture & Insight: Revelation 1:9–18 It was just a touch, but it made all the difference to Colin. As his small team was preparing to do charitable work in a region known for hostility to believers in Jesus, his stress level began to rise. When he shared his worries with a teammate, his friend stopped, placed his hand on his shoulder, and shared a few encouraging words with him. Colin now looks back on that brief touch as a turning point, a powerful reminder of the simple truth that God was with him. John, the close friend and disciple of Jesus, had been banished to the desolate island of Patmos for preaching the gospel, when he heard “a loud voice like a trumpet” (Revelation 1:10). That startling event was followed by a vision of the Lord Himself, and John “fell at his feet as though dead.” But in that frightening moment, he received comfort and courage. John wrote, “He placed his right hand on me and said, ‘Do not be afraid. I am the First and the Last’” (v. 17). How is God taking you out of your comfort zone? What friends has He given you for support and comfort? Jesus, help me recognize Your presence and Your touch in the midst of things that frighten me. Revelation 1:18 and the living One; and I was dead, and behold, I am alive forevermore, and I have the keys of death and of Hades. NET Revelation 1:18 and the one who lives! I was dead, but look, now I am alive– forever and ever– and I hold the keys of death and of Hades! NLT Revelation 1:18 I am the living one. I died, but look-- I am alive forever and ever! And I hold the keys of death and the grave. ESV Revelation 1:18 and the living one. I died, and behold I am alive forevermore, and I have the keys of Death and Hades. NIV Revelation 1:18 I am the Living One; I was dead, and behold I am alive for ever and ever! And I hold the keys of death and Hades. GNT Revelation 1:18 καὶ ὁ ζῶν, καὶ ἐγενόμην νεκρὸς καὶ ἰδοὺ ζῶν εἰμι εἰς τοὺς αἰῶνας τῶν αἰώνων καὶ ἔχω τὰς κλεῖς τοῦ θανάτου καὶ τοῦ ᾅδου. KJV Revelation 1:18 I am he that liveth, and was dead; and, behold, I am alive for evermore, Amen; and have the keys of hell and of death. ASV Revelation 1:18 and the Living one; and I was dead, and behold, I am alive for evermore, and I have the keys of death and of Hades. CSB Revelation 1:18 and the Living One. I was dead, but look-- I am alive forever and ever, and I hold the keys of death and Hades. NKJ Revelation 1:18 "I am He who lives, and was dead, and behold, I am alive forevermore. Amen. And I have the keys of Hades and of Death. NRS Revelation 1:18 and the living one. I was dead, and see, I am alive forever and ever; and I have the keys of Death and of Hades. YLT Revelation 1:18 and he who is living, and I did become dead, and, lo, I am living to the ages of the ages. Amen! and I have the keys of the hades and of the death. the living One;: Job 19:25 Ps 18:46 Joh 14:19 Ro 6:9 2Co 13:4 Ga 2:20 Col 3:3 Heb 7:25 and I was dead: Ro 14:8,9 2Co 5:14,15 Heb 1:3 Heb 12:2 behold, I am alive forevermore: Rev 4:9 Rev 5:14 Heb 7:16,25 the keys: Rev 3:7 Rev 9:1 Rev 20:1,2,14 Ps 68:20 Isa 22:22 Mt 16:19 A LIFE AND DEATH VERSE And the living (zao) One - To His touch, Jesus added His Word. Living is in the present tense, continuously living. But notice the paradox for the next phrase says the ever living one died. He died once that we might not have to die eternally. He death made possible our new life in Him. Living God - 28v - Deut. 5:26; Jos. 3:10; 1 Sam. 17:26; 1 Sam. 17:36; 2 Ki. 19:4; 2 Ki. 19:16; Ps. 42:2; Ps. 84:2; Isa. 37:4; Isa. 37:17; Jer. 10:10; Jer. 23:36; Dan. 6:20; Dan. 6:26; Hos. 1:10; Matt. 16:16; Matt. 26:63; Acts 14:15; Rom. 9:26; 2 Co. 3:3; 2 Co. 6:16; 1 Tim. 3:15; 1 Tim. 4:10; Heb. 3:12; Heb. 9:14; Heb. 10:31; Heb. 12:22; Rev. 7:2 Job declares "As for me, I know that my Redeemer lives, And at the last He will take His stand on the earth." Play "I Know My Redeemer Lives." And I was dead - This speaks of His crucifixion. Paul writes "For if we live, we live for the Lord, or if we die, we die for the Lord; therefore whether we live or die, we are the Lord’s. For to this end Christ died and lived again, that He might be Lord both of the dead and of the living. (Romans 14:8; 9) Behold (idou) I am alive (zao - present tense) forevermore - Behold is a command to "look, now I am alive– forever and ever!" Christ is alive in a glorified body. John has nothing to fear. Jesus speaks of His resurrection to which the writer of Hebrews would say "Therefore He is able also to save forever those who draw near to God through Him, since He always lives to make intercession for them." (Hebrews 7:25). John 11:25-26 - Jesus said to her, “I am the resurrection and the life; he who believes in Me will live even if he dies, and everyone who lives and believes in Me will never die. Do you believe this?” And I have the keys of death and of Hades (hades) - Keys open and lock and Jesus has both. Death is the condition and Hades speaks of place where the dead sinners reside today. Jesus has the authority and control over both death and Hades and is able to raise the dead and to judge those who are raised "For not even the Father judges anyone, but He has given all judgment to the Son." (John 5:22+)