Apocalipse 5
Leon Morris · Citado em PreceptAustin
Apocalipse 5
Morris explains the criteria of one who is worthy - "The Redeemer of the lost world must be a kinsman (ED: SEE Kinsman-Redeemer - The Goel), a man, not an angel or demon; but He must also be God, Who is its true Owner. He cannot be an ordinary man, for the world is lost precisely because of man's (Adam's) sinful condition, and "there is none who does good, not even one" (Romans 3:12). He must be both God and sinless Man to take "away the sin of the world" (John 1:29) and to reclaim it for Himself."
Apocalipse 5
Morris - On earth the saints are despised and accounted as of no importance. In heaven their prayers are precious, being brought into the very presence of God himself, while the bowls in which they are offered are golden (Borrow Revelation of St John) The Jewish writer Edersheim, describing the offering of incense in the temple, says: “As the President gave the word of command which marked that ‘the time of incense had come,’ the whole multitude of the people without withdrew from the inner court and fell down before the Lord, spreading their hands in silent prayer. It is this most solemn period, when, throughout the vast temple-buildings, deep silence rested on the worshipping multitude, while within the sanctuary itself the priest laid the incense on the golden altar, and the cloud of odors rose up before the Lord, which serves as the image of heavenly things in the Apocalypse (8:1, 3, 4). The prayers offered by priests and people at this part of the service are recorded by tradition as follows: ‘True it is that Thou art Jehovah, our God and the God of our fathers; our King and the King of our fathers; our Saviour and the Rock of our salvation; our Help and our Deliverer. Thy name is from everlasting, and there is no God beside Thee. A new song did they that were delivered sing to Thy name by the seashore. Together did all praise and own Thee as King, and say, ‘Jehovah shall reign who saveth Israel.’ ” Rod Mattoon (BORROW Treasures from Revelation) writes that "Donald Barnhouse stated that there are four things out of place in the universe. The church, which should be in Heaven. Israel, which should be living in peace and occupying all the land God promised. Satan, who belongs in the lake of fire. Christ, who should be seated on His throne reigning over the world. All four of these anomalies will begin to be corrected when Christ takes the scroll from His Father’s hand. Incense (2368)(thumiama from thumiao - to burn incense or from thus - to offer in sacrifice) an aromatic substance burnt, incense, odor. An aromatic substance used in cultic ritual, incense. Metonymically in Luke 1:10, 11 for the "time" or hour and the "altar of incense," meaning for burning incense. In connection with the tabernacle, the "incense" was to be prepared from stacte, onycha, and galbanum, with pure frankincense, an equal weight of each; imitation for private use was forbidden. Incense was used to produce fragrant perfumes both in secular and liturgical life. In Judaism the angels were considered to be the carriers of the prayers of men (I cannot find any Scripture to support this thought). Friberg - (1) singular and plural incense (Rev 5.8); (2) by metonymy incense offering, burning of incense (Lk 1.10); (3) the altar of incense, the incense altar (Lk 1.11) (BORROW Analytical Lexicon of the Greek New Testament) Gilbrant - Thumiama came to be specifically identified with the “incense offering” in the Septuagint (cf. Exodus 29:18; Leviticus 4:7). The “odor” which resulted from the burning of incense also became characteristic of the usage of the word. It could also be used metaphorically; for example, the Psalmist prayed that his prayer “be set before thee (God) as incense” (Psalm 141:2). In the New Testament the word focuses upon the time in which incense was burned upon the altar of incense (Luke 1:10,11), the prayers of the saints which are as incense unto God (Revelation 5:8, cf. Psalm 8:3,4; 141:2), and one of the precious commodities fallen Babylon once possessed (Revelation 18:13). The word was identified with sacrifices and offerings and not just the sensation of an odor which may be created. (Complete Biblical Library) Thumiama - 6v - incense(6). Lk. 1:10; Lk. 1:11; Rev. 5:8; Rev. 8:3; Rev. 8:4; Rev. 18:13 Thumiama in the Septuagint - Gen. 37:25; Gen. 43:11; Exod. 30:1; Exod. 30:7; Exod. 30:8; Exod. 30:9; Exod. 30:27; Exod. 30:35; Exod. 30:37; Exod. 31:11; Exod. 34:25; Exod. 35:12; Exod. 35:19; Exod. 35:28; Exod. 37:29; Exod. 39:38; Exod. 40:27; Lev. 4:7; Lev. 4:18; Lev. 10:1; Lev. 16:12; Lev. 16:13; Num. 4:16; Num. 7:14; Num. 7:20; Num. 7:26; Num. 7:32; Num. 7:38; Num. 7:44; Num. 7:50; Num. 7:56; Num. 7:62; Num. 7:68; Num. 7:74; Num. 7:80; Num. 7:86; Num. 16:7; Num. 16:17; Num. 16:18; Num. 16:35; Num. 16:40; Num. 16:46; Num. 16:47; Deut. 33:10; 1 Sam. 2:28; 1 Sam. 2:29; 1 Sam. 3:14; 1 Chr. 6:49; 1 Chr. 28:18; 2 Chr. 2:4; 2 Chr. 13:11; 2 Chr. 26:16; 2 Chr. 26:19; 2 Chr. 29:7; Ps. 66:15; Ps. 141:2; Prov. 27:9; Isa. 1:13; Isa. 39:2; Isa. 43:24; Jer. 17:26; Jer. 44:21; Ezek. 8:11; Ezek. 16:18; Ezek. 23:41; Mal. 1:11 Isaiah 1:13 “Bring your worthless offerings no longer, Incense is an abomination to Me. New moon and sabbath, the calling of assemblies– I cannot endure iniquity and the solemn assembly. Malachi 1:11 “For from the rising of the sun even to its setting, My name will be great among the nations, and in every place incense is going to be offered to My name, and a grain offering that is pure; for My name will be great among the nations,” says the LORD of hosts. INCENSE (Dictionary of Biblical Imagery - page 1428) - The high priest enters the dimly lit tabernacle with trepidation. In one hand is a censer, hot with glowing coals from the altar. In the other are two handfuls of incense. As he moves behind the curtain into the Holy of Holies, he puts the incense on the coals, producing a fragrant cloud over the ark of the covenant, the footstool of Yahweh. Thus the place of the Presence is shrouded in aromatic smoke, and the priest is hindered from seeing the forbidden throne of God. Incense is a physical reminder of an eternal reality. An Element of Worship. Incense is a physical reminder of an eternal reality. It penetrates our imagination in settings of worship throughout Scripture. From the revelations to both Isaiah and John, we understand that incense signals the everlasting worship of Yahweh. In his vision Isaiah “saw the LORD seated on a throne, high and exalted, and the train of his robe filled the temple.… And the temple was filled with smoke” (Is 6:1, 4 NIV). Part of John’s record describes twenty-four elders: “Each one had a harp and they were holding golden bowls full of incense, which are the prayers of the saints” (Rev 5:8 NIV). John’s explanation echoes the psalmist, who first poses the simile: “May my prayer be set before you like incense” (Ps 141:2 NIV). The poet-prophets of Scripture consistently include incense in describing the true worship of God. The poetic prominence of incense suggests its historical significance; indeed, incense surpasses sacrifice as a common practice in Hebrew worship. To mirror the eternal reality of Yahweh’s throne, the historical law includes detailed instructions for the temporary tabernacles and temples of Israel. It required the priests to “place the gold altar of incense in front of the ark of the Testimony and put the curtain at the entrance to the tabernacle” (Ex 40:5NIV). The only incense permitted was specifically formulated for and limited to this particular use (Ex 30:34–38). The high priest was to burn the incense each morning and evening “so incense will burn regularly before the LORD for the generations to come” (Ex 30:7–8NIV). As the smoke of the incense ascended from the altar, it served as a miniature replica of the glory-cloud of God on Mount Sinai. Thus as Aaron stood in God’s house with the miniature glory-cloud, he would be reminded of his fellowship meal with God on the smoky mountain (Ex 24) and of the terror that glory-cloud evoked. As he obediently observed the Day of Atonement during what Luke termed “the time of incense,” Zachariah, father of John the Baptist, linked the worlds of the OT and NT as Gabriel announced the prophetic work of his coming son (Luke 1:10); a prayer of centuries was being answered. The magi were also unwitting links as they presented incense as a gift to the newborn Jesus (Mt 2:11). They fulfilled prophecies that anticipated nations thronging to the Messiah “bearing gold and incense and proclaiming the praise of the LORD” (Is 60:6). And we wait still for the day when “in every place incense will be brought to [his] name” (Mal 1:11NIV). This string of scenes captures the general place of incense in worship. But God’s indignant words to idolaters through the prophets suggest its significance more specifically. From the tragic wider scope of references to incense, we see that it signals reverence, a pledge of allegiance and, finally, a desire to please a deity and curry favor. To Declare Allegiance and Seek Favor. The function of incense is highlighted by its abuse in Israel’s habit of idolatry. One offers incense in reverence to a being to whom all one’s allegiance is pledged because one depends on that being for sustenance and survival and because one wants to garner the favor of that being. The psalmist’s prayers are like incense for this reason; he hopes to please Yahweh and gain continued protection by his fragrant declaration of allegiance. In this context the prophets provide a veritable catalogue of Israel’s sinful use of incense. The prophets summarize the misplaced allegiance, explaining that Israel burns incense “to vanity” rather than to the Lord (Jer 18:15), to Baal (Jer 7:9; 11:13, 17), to “the queen of heaven” and other gods (Jer 44), to graven images (Hos 11:2) and even to the tools of work that provide food (Hab 1:16). Israel disregards God’s commands for worship. They burn incense in his temple but dedicate it to other gods or burn it elsewhere: in their own homes (Jer 19:13), on a hilltop in the shade of trees (Hos 4:13; see GROVE) or in rooms prepared for worship of another. They transgress specific commands for use, employing what is intended only for the Lord in the worship of other gods (Ezek 23:41; Hos 2:13). The Prophets match the Law in specific detail of how thoroughly Israel disregarded the commands of God. Jeremiah articulates their crucial mistake as a failure to trust that God is their provider. Like a tithe, incense indicates one’s reverent allegiance and dependence upon God. In all of its sensory vividness, it is indeed an appropriate model for prayer. See also ALTAR; ASCENT; IDOL, IDOLATRY; SMELL, SCENT; SMOKE; WORSHIP - page 3256.
Apocalipse 5
Morris - The redemption price (Ephesians 1:7) was paid long ago on the cross, but the work of redemption will only be complete when Satan is cast away (Rev 12:7-9, then Rev 20:7-10) and Christ takes full possession of His inheritance (Lk 21:28; Ro 8:22,23; Eph 1:13,14; Ps 2:5-9). Christ said that "the gospel must first be preached to all the nations" (Mark 13:10), for He does have His elect in every ethnic and linguistic group. They (ED: THIS IS YOU AND ME DEAR BROTHER OR SISTER IN CHRIST) will be gathered before His throne following the rapture, singing the great song of redemption, as well as that of creation (Revelation 4:11). Brian Bell on purchased (redeemed) - In 1776 Thomas Paine, American Revolution patriot and writer, wrote about the price of freedom: What we obtain too cheap, we esteem too lightly; 'tis dearness only that gives everything its value. Heaven knows how to put a proper price upon its goods; and it would be strange indeed, if so celestial an article as Freedom should not be highly rated. Simon Kistemaker said, “The Lamb is worthy because of his willing sacrifice of his own life on the cross. His death was not a random casualty or an unavoidable tragedy. He voluntarily gave up his life to pay the penalty for sin, to satisfy God’s justice, to remove the curse, to reconcile the world to God, and to restore his people to true fellowship with God (14:4; 1 Pet. 1:18–19). (Exposition of the Book of Revelation) As Kenneth