Apocalipse 1

Apocalipse 1

Vincent summarizes of the meaning of pistos (1), of one who shows Himself faithful in the discharge of a duty or the administration of a trust (Mt 24:45). Hence, trustworthy (2Ti 2:2). Of things that can be relied upon (2Ti 2:11). (2), Confiding; trusting; a believer (Gal 3:9; Acts 16:1; 2Cor 6:15; 1Ti 5:16)" (Word Studies in the New Testament) In Gal 3:9 refers to "Abraham, the believer" the faithful one. (1) ACTIVE MEANING = trusting or believing This is the less frequent usage. 2) PASSIVE MEANING = trustworthy or faithful. Here the basic idea is that of trustworthiness. In this sense pistos describes God, Christ, servants, His Word as faithful, reliable, worthy of belief or trust, in short, dependable. Pistos in the Revelation - Rev. 1:5; Rev. 2:10 = "Be faithful until death,"; Rev. 2:13 = "Antipas, My witness, My faithful one, who was killed"; Rev. 3:14 = "The Amen, the faithful and true Witness"; Rev. 17:14 = believers = "the called and chosen and faithful.” ; Rev. 19:11 Jesus is "called Faithful and True"; Rev. 21:5 = "these words are faithful and true.” Rev. 22:6 = “These words are faithful and true” Witness (3144) martus/martys basically describes one who remembers something and testifies concerning what they remember. Notice that martus has a two fold meaning of (1) describing one who has seen and/or experienced something or someone and (2) one who testifies to what he or she saw. The testimony could be in a legal setting (Mk 14:63; Acts 6:13; 7:58; Heb. 10:28) or in the general sense of recounting firsthand knowledge (Lk 11:48; 1Ti. 6:12; Heb 12:1; 1Pe 5:1). A martus is one who attests to a fact or event, one who gives evidence (testifies in a court to the truth of a fact or event), one who has seen or has personal knowledge of something or someone, especially as an "eye witness" (eg, the apostles in Acts having and relating their personal knowledge of Jesus' post-resurrection appearances). A witness is one who furnishes evidence or proof, confirming the truth by verbal testimony. A witness gives testimony in a court trial (Mt 26:65, Mk 14:63, false = Acts 6:13). Scripture repeatedly refers to the Old Testament "formula" of witnesses to some event using the phrase "two or three witnesses" (Mt 18:16, 2Cor 13:1, 1Ti 5:19, Heb 10:28) The witnesses of Hebrews 11 are those whose lives speak of the reality of their faith in God (Heb 12:1). First-born (firstborn) (4416) prototokos from protos = first, foremost, in place order or time; rank dignity + titko = beget, to bear, bring forth) can mean first-born chronologically (Lk 2:7), but refers primarily to position, rank, priority of position and emphasizes quality or kind, not time with the idea of "preeminence". Prototokos indicates a place of prominence and privilege. Prototokos as noted above is used of Jesus in Col 1:18, Ro 8:29, He 1:6, and Re 1:5 but these uses are in somewhat different contexts so be careful not to be confused. Vine helps untangle these uses by pointing out that in Col 1:18+ and Re 1:5+ “firstborn” refers to His resurrection, in Romans 8:29+ to His position in relationship to the Church, in He 1:6+, to His Second Advent when the word “again” is place in the right place (the Authorized Version gives a wrong translation, making the “again” seem to introduce a quotation, instead of signifying the second time when God will bring His Son into the world). In both Greek and Jewish culture, the first-born was the son who had the right of inheritance. He was not necessarily the first one born chronologically. Although Esau was born first chronologically, it was Jacob who declared the “first-born” in regard to the blessing from Isaac (Jacob speaking to Esau said "First swear to me"; so he swore to him, and sold his birthright (Septuagint translates Hebrew with Greek word prototokos) to Jacob." [Gen 25:33]). Similarly, Jesus is the One with the right to the inheritance of all creation (cf. He 1:2+; Re 5:1-7). Used 8x in NT - Lk. 2:7; Rom. 8:29; Col. 1:15; Col. 1:18; Heb. 1:6; Heb. 11:28; Heb. 12:23; Rev. 1:5 Ruler (magistrate, official) (758) archon from present participle of archo = to rule) describes one who has eminence in a ruling capacity, referring to earthly figures ( Mt 20:25) such as rulers (Acts 4:26), Moses ( Acts 7:27, 35), of Christ as the ruler of the kings of the earth (Rev 1:5). Archon refers to one who has administrative authority (Ro 13:3; Titus 1:9), including Jewish leaders (Acts 23:5 = reference to the high priest, Lk 8:41 = "an official of the synagogue;" Mt 9:18, 23 = ruler over a synagogue), members of the Sanhedrin (Lk 18:18, 23:13, 35, 24:20), of Gentile officials (Acts 16:19). Archon refers to the devil as ruler over the demons in Mt 9:34; 12:24; Mk 3:22; Lk 11:15 and Eph 2:2 "the PRINCE (archon) of the power of the air." In classical Greek archōn functions primarily as a term for a civil official (e.g., a city magistrate), but it could denote a leader or commander in general (Liddell-Scott). Kings (935) basileus occurs throughout Greek literature, including the Septuagint (e.g., Genesis 14:1; Exodus 1:8; Judges 3:8; et al.), with the same meaning, i.e., “a king.” It is used 118 times in the New Testament. It refers to secular rulers such as kings and emperors: Herod (Matthew 2:1), David (Matthew 1:6), Agrippa (Acts 25:13), Melchizedek (Hebrews 7:1), and kings in general (1 Timothy 2:2). Basileus refers to divine rulers: God (Matthew 5:35); Christ, as King in general (Luke 23:2), as King of kings (1 Timothy 6:15), as King of the Jews (Matthew 2:2), as King of Israel (Matthew 27:42), and as King of saints (Revelation 15:3). Among the church fathers, Christ was also referred to as King of all creation, and King of the Church; and the Holy Spirit was referred to as King. Among the secular writers basileus was used to refer to pagan deities such as Zeus. Basileus also is used in the New Testament to refer to the saints who will rule and reign with Christ (Revelation 5:10), and to evil powers such as Abaddon (Revelation 9:11; cf. Abaddōn [3]). Loves (25) agapao (see more in depth discussion) means to love unconditionally and sacrificially as God Himself loves sinful men (John 3:16), the way He loves the Son (John 3:35, 15:9, 17:23, 24). Note that agapao is a verb and by its verbal nature calls for action. This quality of love is not an emotion but is an action initiated by a volitional choice. Agapao in Rev. 1:5; Rev. 3:9; Rev. 12:11; Rev. 20:9. Released (loosed, destroyed, untied, unbound, broke) (3089) luo means to loose, release, dissolve. This word means to set free what is bound and possibly here pictures the world being set free from the corruption that exists because of sin (Ro 8:21+). The elements shall be loosened and broken up into their component parts, like a building being torn down. The physical structure of the present world will disintegrate. This picture is the very opposite of the consistency claimed by the mockers in (2Pe 3:5+). Luo is the root of the word lutron, a ransom (payment which sets free). Luo is used 6x in the Revelation - Rev. 1:5; Rev. 5:2; Rev. 9:14; Rev. 9:15; Rev. 20:3; Rev. 20:7. Summary of luo: Literally to untie something (colt = Mt 21:2, Mk 1:7+, Lk 3:16+, Lk 13:16+, Jn 1:27+ = sandal thong, man [Lazarus] wrapped in bandages = Jn 11:44 = “Unbind him, and let him go.”), break the seals of a scroll (Re 5:2 - secular use described "broken seals of a will", or "of the opening of a document" or "a letter"), release from prison (Ac 22:30+ cp release of angels and/or the devil = Re 9:14,15+, Rev 20:3, 7+). Figuratively: to destroy (temple [Jesus' body - so referring to death in this case by crucifixion], Jn 2:19), to break a "rule" (Sabbath, Jn 5:18, 7:23), to annul (commandment, Mt 5:19+, Scripture, Jn 10:35), set free from a bond (by Satan = Lk 13:16+), cause something to cease (put an end to, death Ac 2:24+, How? By the resurrection), breaking up a group of people meeting (Ac 13:43+), break up some object (ship's stern, Ac 27:41+), release from marriage (1Co 7:27), break down a spiritual barrier (Ep 2:14+), to destroy (the heavens and earth, 2Pe 3:10, 11, 12+), destroy the works of the devil (1 Jn 3:8+ -Apostolic fathers write "consequently all magic and every kind of spell were dissolved [luo]" and "his destructiveness comes to an end"), release from bondage to our sins (Re 1:5+). Sins (266) hamartia (see more in depth discussion) conveys the idea of missing the mark as when hunting with a bow and arrow (in Homer some hundred times of a warrior hurling his spear but missing his foe). Later hamartia came to mean missing or falling short of any goal, standard, or purpose. Hamartia in the Bible signifies a departure from God's holy, perfect standard of what is right in word or deed (righteous). It pictures the idea of missing His appointed goal (His will) which results in a deviation from what is pleasing to Him. In short, sin is conceived as a missing the true end and scope of our lives, which is the Triune God Himself. As Martin Luther put it "Sin is essentially a departure from God." Hamartia in Gospel of John - Jn. 1:29; Jn. 8:21; Jn. 8:24; Jn. 8:34; Jn. 8:46; Jn. 9:34; Jn. 9:41; Jn. 15:22; Jn. 15:24; Jn. 16:8; Jn. 16:9; Jn. 19:11; Jn. 20:23 ILLUSTRATION - Revelation 1:5 had a big impact on the life of Missionary John Geddie (See John Geddie: Messenger of the Love of Christ in Eastern Melanesia). In 1848, he left for the South Seas toward the New Hebrides islands. As his ship glided across the ocean waves, he meditated on 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." He wrote in his journal these words, "My best enjoyments in time, and my prospects beyond the grave, center in the cross, which is the emblem of His redeeming love." John settled on the island of Aneityum which was infested with cannibals that considered human flesh very tasty. Parents would routinely kill and eat their own children. The island was under Satanic power as violence, theft, murder, and warfare were very commonplace. Geddie wrote, "If ever we win these benighted islanders, we must draw them with cords of love. I know of no power that is adequate except the power of the living Christ who loved us and washed us from our sins by His own blood." John frequently preached from Revelation 1:5 — The love of Christ was his main weapon in combating the evil of this island and the focus of his attention. His journal on February 9, 1849, states: "In the darkness, degradation, and misery that surrounds me, I look forward in faith to the time when some of these poor islanders will unite in the triumphant song of ransomed souls, 'Unto Him that loved us and washed us from our sins in His own blood'." John lived to see this happen. Geddie died just before Christmas, 1872. In his island church, a tablet was installed which read: "In memory of John Geddie....Missionary from Nova Scotia to Aneityum for twenty-four years. When he landed in 1848, there were no Christians here, and when he left in 1872, there were no heathen." Herbert Lockyer - (Borrow All the divine names and titles in the Bible) - Faithful Witness (Revelation 1:5; 3:14) First of all, let us try to understand what a true witness is. The Bible has much to say about false witnesses, those who are not truthful. They lie in the evidence they give. But a faithful witness is one who furnishes evidence or proof from having known or actually seen something. In the Greek, the word witness is "martyr"—one that gives testimony to the truth at the expense of life. It has been pointed out that the word witness, in its noun or verb form, is found not less than 72 times in the writings ascribed to John. It is his characteristic word. In His salutation (Revelation 1:5) to the seven churches in Asia, John has a triad of names covering the past, present, and prospective ministry of our Lord; • "The Faithful Witness"—past, public ministry. • "The First begotten of the Dead"—present, alive for evermore. • "The Prince of the Kings of the Earth"—future, millennial reign. The first title is the one presently concerning us, and is one embracing the whole of our Lord's life from the cradle to the cross. Such a comprehensive title is in marked contrast to all preceding witness for God. The path of human testimony is strewn with wreck and ruin. He alone passed through earth in His solitary and rugged path of unswerving devotedness to God, without break or flaw in all His holy separateness to God." In declaring His credentials He could say, "To this end was I born, and for this cause came I into the world, that I should bear witness unto the truth" (John 18:37). There are at least three things which go to the making of a faithful witness, and such are evident in the life, and ministry of our Lord. 1. Experience An effective witness is one who has a personal' realization of the truth he seeks to testify to. Christ is the only One who has seen and known God, and with such a qualification He must be listened to as He speaks about His Father (Luke 10:22; John 1:18). Like Him, we are only true witnesses as we speak the things which we have seen and heard (Acts 4:20). 2. Certainty If there is anything of a doubtful character about a witness, the people will not pay much heed to his testimony. Life and lips must ring true. Christ always declared the truth with authority and certainty, because He was The Truth. Behind the witness of His lips was the faithfulness of life (John 8:40-46; 1 Corinthians 14:7-9). He said of His own, "Ye are My witnesses," and like Him we should be able to proclaim the truth with assurance and confidence because of obedience to the truth (Ephesians 1:13; 2 Timothy 1:12). See 1 Kings 17:24. 3. Boldness A testimony has greater effectiveness when it is proclaimed with courage. Light must not be hid under a bushel. We are told that the people marvelled at, the boldness of Peter and John as they witnessed to the reality of Christ's resurrection (Acts 4:13). The Master never shrank from telling the truth. He had come from heaven to announce. Even in the face of the greatest danger and opposition, He never failed to declare the whole counsel of God (John 6:66; 8:59). May ours be the spirit, not of fear, but of power to present the testimony of the Lord (2 Timothy 1:7, 8)! May we never fail to declare by word and deed, the truth received from God (Proverbs 14:25)! Think of the reward if we emulate the example of Him who is The Faithful Witness" (Matthew 10:32)! Faithful in all, Lord Jesus, To Him Who called Thee; And Thou wilt deign to bless us, In granting constancy. Herbert Lockyer - (Borrow All the divine names and titles in the Bible) - First Begotten of the Dead (Revelation 1:5; Colossians 1:18) By this further designation of Christ we are not to understand that He was the first to rise from the grave. There were resurrections in the Old Testament, and He Himself while here among men raised Lazarus and two young people from the dead. As He died upon the cross, many graves were opened, and "the saints which slept arose," to herald the resurrection of Him, whose veil of flesh had been rent in twain, resulting in their return to earth (Matthew 27:52). In what sense, then, was He the "Firstborn of the dead," or out from among the dead? In his Magna Carta of the Resurrection, Paul refers to Christ as "the firstfruits of them that slept" (1 Corinthians 15:20-23), and He is both Firstborn and Firstfruits of the blessed dead. If there is any distinction between these two descriptions—Firstborn is the title signifying that He is first in rank of all the saints who will rise from the dead, for this title suggests supremacy, preeminent dignity, and not one of time or of chronological sequence (Psalm 89:27). He became the Prince of Life. Firstfruits intimates that He is first in time of the coming harvest of those who sleep in Him, and who, at the return of Christ in the air, will undergo a change equivalent to the raising of the dead (Philippians 3:21; 1 John 3:2). As the Firstfruits, Christ is the pledge of the resurrection of the dead in Him. As the Federal Head of a new race, namely, the redeemed of all ages known as His Body, His Church, who are to be raised from the dead and caught up to meet Him at His return, it was essential for Him to rise again and ascend on high as the Captain or Leader of their salvation. He is the Firstborn out from the dead, who died in Him (Colossians 1:18). Thus Paul outlines the order of the resurrection of the Head and the Body— "Every man in his own order: Christ the firstfruits; Afterward they that are Christ's at His coming" (1 Corinthians 15:23). In what he calls the "Hymn of the Resurrection and Exaltation" Arthur Way has this most expressive translation of the passage dealing with the Resurrection of Christ and His Church—"Messiah has been raised from the dead! and (since one resurrection disproves the impossibility) He is the first sheaf of a great Harvest, Of all who have 'been hushed to death's sleep...' Yet must each come in his befitting rank—Messiah the firstfruits, Then, in the Day of His Coming, Messiah's Own, Then shall be the end." Nowhere To Hide To Him who loved us and washed us from our sins in His own blood. —Revelation 1:5 Today's Scripture: Genesis 3:6-13,22-24 I smelled something burning, so I hurried to the kitchen. Nothing was on the stove or in the oven. I followed my nose through the house. From room to room I went, eventually ending up downstairs. My nose led me to my office and then to my desk. I peeked beneath it and there, peering back at me with big eyes pleading for help, was Maggie, our dog, our very “fragrant” dog. What smelled like something burning when I was upstairs, now had the distinct odor of skunk. Maggie had gone to the farthest corner of our house to escape the foul smell, but she couldn’t get away from herself. Maggie’s dilemma brought to mind the many times I have tried to run away from unpleasant circumstances only to discover that the problem was not the situation I was in but me. Since Adam and Eve hid after sinning (Gen. 3:8), we’ve all followed their example. We run away from situations thinking we can escape the unpleasantness—only to discover that the unpleasantness is us. From the wondrous cross on Calvary Flows the stream that still avails, Cleansing hearts and bringing victory Through that love which never fails. —Elliott Sin’s contamination requires the Savior’s cleansing. Debt Eraser [Jesus Christ] loves us and has freed us from our sins by his blood. Revelation 1:5 Today's Scripture & Insight: Revelation 1:4–7 Stunned is just one word that describes the response of the crowd at the 2019 graduation ceremony at Morehouse College in Atlanta, Georgia. The commencement speaker announced that he and his family would be donating millions of dollars to erase the student debt of the entire graduating class. One student—with $100,000 in loans—was among the overwhelmed graduates who expressed their joys with tears and shouts. Most of us have experienced indebtedness in some form—having to pay for homes, vehicles, education, medical expenses, or other things. But we’ve also known the amazing relief of a bill being stamped “PAID”! If you haven’t received forgiveness through faith in Christ, what’s keeping you from accepting His free gift? When was the last time you worshiped and thanked God for the forgiveness and new life He’s provided? Jesus, thank You for Your death that erased my debt; I’m eternally grateful! Revelation 1:6 and He has made us to be a kingdom, priests to His God and Father--to Him be the glory and the dominion forever and ever. Amen. Amplified And formed us into a kingdom (a royal race), priests to His God and Father—to Him be the glory and the power and the majesty and the dominion throughout the ages and forever and ever. Amen (so be it). Mace who hath made us kings and priests to his God and father; to him be glory and dominion for ever and ever. Amen. NET Revelation 1:6 and has appointed us as a kingdom, as priests serving his God and Father– to him be the glory and the power for ever and ever! Amen. NLT Revelation 1:6 He has made us a Kingdom of priests for God his Father. All glory and power to him forever and ever! Amen. ESV Revelation 1:6 and made us a kingdom, priests to his God and Father, to him be glory and dominion forever and ever. Amen. NIV Revelation 1:6 and has made us to be a kingdom and priests to serve his God and Father--to him be glory and power for ever and ever! Amen. GNT Revelation 1:6 καὶ ἐποίησεν ἡμᾶς βασιλείαν, ἱερεῖς τῷ θεῷ καὶ πατρὶ αὐτοῦ, αὐτῷ ἡ δόξα καὶ τὸ κράτος εἰς τοὺς αἰῶνας [τῶν αἰώνων]· ἀμήν. KJV Revelation 1:6 And hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen. ASV Revelation 1:6 and he made us to be a kingdom, to be priests unto his God and Father; to him be the glory and the dominion for ever and ever. Amen. CSB Revelation 1:6 and made us a kingdom, priests to His God and Father-- the glory and dominion are His forever and ever. Amen. NKJ Revelation 1:6 and has made us kings and priests to His God and Father, to Him be glory and dominion forever and ever. Amen. NRS Revelation 1:6 and made us to be a kingdom, priests serving his God and Father, to him be glory and dominion forever and ever. Amen. YLT Revelation 1:6 and did make us kings and priests to his God and Father, to him is the glory and the power to the ages of the ages! Amen. made: Rev 5:10 Rev 20:6 Ex 19:6 Isa 61:6 Ro 12:1 1Pe 2:5-9 to Him: Rev 4:11 Rev 5:12-14 Ps 72:18,19 Da 4:34 Mt 6:13 Joh 5:23 Php 2:11 1Ti 6:16 Heb 13:21 1Pe 4:11 5:11 2Pe 3:18 Jude 1:25 Related Passages: Revelation 5:10 “You have made them to be a kingdom and priests to our God; and they will reign upon the earth.” Revelation 20:6 Blessed and holy is the one who has a part in the first resurrection; over these the second death has no power, but they will be priests of God and of Christ and will reign with Him for a thousand years. 2 Timothy 2:12 If we endure, we will also reign with Him; If we deny Him, He also will deny us; Exodus 19:6 and you shall be to Me a kingdom of priests and a holy nation.’ These are the words that you shall speak to the sons of Israel.” 1 Peter 2:5-9 you also, as living stones, are being built up as a spiritual house for a holy priesthood, to offer up spiritual sacrifices acceptable to God through Jesus Christ. 6 For this is contained in Scripture: “BEHOLD, I LAY IN ZION A CHOICE STONE, A PRECIOUS CORNER stone, AND HE WHO BELIEVES IN HIM WILL NOT BE DISAPPOINTED.” 7 This precious value, then, is for you who believe; but for those who disbelieve, “THE STONE WHICH THE BUILDERS REJECTED, THIS BECAME THE VERY CORNER stone,” 8 and, “A STONE OF STUMBLING AND A ROCK OF OFFENSE”; for they stumble because they are disobedient to the word, and to this doom they were also appointed. 9 But you are A CHOSEN RACE, A royal PRIESTHOOD, A HOLY NATION, A PEOPLE FOR God’s OWN POSSESSION, so that you may proclaim the excellencies of Him who has called you out of darkness into His marvelous light; JOHN RESPONSE: A DOXOLOGY "CAN I HEAR AN 'AMEN'?" And He has made us (past tense) to be a kingdom (basileia), priests (hiereus) to His God and Father - Who is He? In context clearly this is Jesus Who has made or appointed us to these high positions. Made in the past tense signifies that we are even now a kingdom and priests and will be so forever and ever. KJV has "And hath made us kings." In other passages in Revelation believers are described as those who will rule and reign with Christ (Rev 3:21+, Rev 5:10+, Rev 20:6+). Thomas says kingdom "is a collective designation for all believers in Christ." Henry