Notes (1 John 5:3 to Revelation 1:19)
*1 John 5:3 / *1 Jn. 5:3 -
If we love God, we will obey him (1 John 5:3, John 14:21-24). And if we obey him, he will continue to love us (John 15:10).
It's not difficult for believers to perfectly obey everything that God requires of them (1 John 5:3b, Matthew 11:28-30, John 14:15,21, Matthew 5:48, Revelation 3:2; 2 Timothy 3:16-17, Colossians 1:28, Philippians 3:15; 1 Corinthians 2:6; 2 Corinthians 13:11).
--
*1 John 5:4-5 / *1 Jn. 5:4 -
1 John 5:4-5 shows that believers can presently be overcomers. But it doesn't give any assurance that every believer will overcome to the end (Matthew 24:9-13, Hebrews 3:6,12,14, Revelation 2:26, Hebrews 6:11-12).
(See Revelation 3:5 below)
--
*1 John 5:11-13 / *1 Jn. 5:11 -
(Means once-saved-always-saved?)
See John 3:16 above
--
*1 John 5:16 / *1 Jn. 5:16 -
1 John 5:16a means that if a Christian sees his brother Christian commit a sin, before that brother Christian dies it's possible for the first Christian to exhort his brother Christian to repent from that sin (Hebrews 3:13), and then to pray with him that God would forgive him for that sin (1 John 1:9). But 1 John 5:16b means that it's possible for a Christian to wrongly employ his free will to commit a sin without repentance until he dies, at which point there's no use praying for forgiveness for that sin, for there's no forgiveness for sin which isn't repented from while someone is still alive (Hebrews 10:26-29; 1 Corinthians 9:27, Galatians 5:19-21).
--
*2 John 1:6 / *2 Jn. 1:6 -
(Means the Mosaic commandments?)
See the "Law" section under Ephesians 2:15 above
--
*2 John 1:7 / *2 Jn. 1:7 -
In 2 John 1:7, the original Greek employs the present tense in saying that Christ "is come in the flesh".
(Regarding "the" antichrist, see 1 John 2:22 above)
--
*2 John 1:9-10 / *2 Jn. 1:9 -
(*Doctrine / Faith as a *rational/*intellectual enterprise / *Mental assent)
Saving faith is a rational enterprise, insofar as it does involve mental assent (Philippians 3:15-16, Romans 12:2; 2 Timothy 2:25; 2 Corinthians 4:4, Romans 8:6) to correct doctrine (1 Timothy 4:16; 2 John 1:9-10; 1 Timothy 6:3; 2 Timothy 4:2-4, Titus 1:9), and continuing to remember that doctrine (1 Corinthians 15:2; 2 Peter 3:1-2; 2 Corinthians 11:3). In order for people to be saved, they must believe (and continue to believe to the end: Hebrews 3:6,12,14, Colossians 1:23; 1 Corinthians 15:2) the correct doctrine that Jesus of Nazareth is the Christ and the human/divine Son of God (John 20:31, John 3:36, 1 John 2:23), and that he died on the Cross for our sins and rose from the dead on the third day (1 Corinthians 15:1-4, Luke 24:46-47, Matthew 20:19, Matthew 26:28).
-
(Jesus never told us to appeal to doctrine)
Actually, he did, through the apostle Paul (see the references above). See also 1 Corinthians 14:37.
Also, even in the Gospels, Jesus made a positive reference to God's "doctrine" (John 7:16-17). For that's what Jesus' teachings are: "doctrine" (Mark 1:22, Luke 4:32). And we're to continue in his and his apostles' "doctrine" (Acts 2:42, Acts 13:12, Romans 6:17, Romans 16:17; 1 Timothy 4:6,13; 2 Timothy 3:10, Titus 2:1,7,10). Indeed, all scripture is profitable for "doctrine" (2 Timothy 3:16). And whoever transgresses, and abides not in the "doctrine" of Christ, has not God; but he that abides in the "doctrine" of Christ, he has both the Father and the Son (2 John 1:9).
So who in the world has told you to avoid appealing to doctrine?
-
(Does it really rely on us believing the right things, instead of on God's sufficient grace?)
God's sufficient grace (2 Corinthians 12:9a) includes his giving his elect the Bible, which in its entirety is sufficient for them to be able to come into perfect knowledge of and obedience to God's true doctrine (2 Timothy 3:15-17). But the elect have to be diligent to study (2 Timothy 2:15) every word of the Bible for themselves (Matthew 4:4; 2 Timothy 3:16), and they have to continue to believe everything that it says (John 8:31b). If they wrongly employ their free will not to read every word of the Bible, or not to believe everything that it says, then God isn't going to force them to, for his grace doesn't involve his taking away their free will. Subsequent to their initial salvation, they can wrongly employ their free will to reject the Bible's sound doctrine and follow after man-made or demonic fables instead (2 Timothy 4:2-4; 1 Timothy 4:1).
-
(If our salvation depends on our beliefs, then isn't our salvation no longer based on the Cross, but on ourselves?)
It's not either/or, but both/and. For our salvation depends both on the fact that Jesus died on the Cross for our sins (1 Corinthians 15:3), and on our actually believing to the end (Hebrews 3:6,12,14, Colossians 1:23; 1 Corinthians 15:2) that he did so (Romans 3:25-26). Similarly, our salvation depends both on the fact that Jesus rose from the dead on the third day (1 Corinthians 15:4,17), and on our actually believing to the end that he did so (Romans 10:9b). Also, our salvation depends both on the fact that Jesus is the Christ and the human/divine Son of God (Mark 14:61-62), and on our actually believing to the end that he is (John 20:31, John 3:36; 1 John 2:23).
-
(*Dogma)
Both "dogma" and "doctrine" refer to beliefs. For "doctrine" is defined as: "a belief or set of beliefs held and taught by a church, political party, or other group: [e.g.] the doctrine of predestination" (Oxford English Dictionary).
--
*3 John 1:11b / *3 Jn. 1:11b -
See 1 John 3:6 above
--
*Jude 1:1, in the Textus Receptus, doesn't mean that the elect are sanctified before they're called. It's simply addressing those who have been both called and sanctified. No one is sanctified in the sense of Hebrews 10:10 until they come into faith in Jesus and his sacrifice (Acts 26:18b; 1 Corinthians 6:11; cf. Romans 3:25-26).
-("Sanctified" is in the perfect tense)
See the "Sanctified" section under Hebrews 10:10 above
--
*Jude 1:3 -
(Re: 1 Corinthians 13:10-12)
1 Corinthians 13:10-12 isn't referring to the maturity of the Christian faith once delivered to the saints (Jude 1:3), but to the perfect maturity which all obedient Christians will obtain when they see Jesus face to face at his second coming (1 John 3:2).
--
*Jude 1:5b doesn't mean that they never believed, but means (by type: 1 Corinthians 10:11-12) that a return to unrepentant disobedience after one is initially saved is equivalent to a return to unbelief. For faith and obedience are as intertwined as a body (faith) and its breathing (obedience) (James 2:26). While you can at one point have a living, breathing body (a saved believer), you can subsequently have a body which has stopped breathing (stopped being obedient), until you have a dead body (a dead faith that can no longer save ultimately: James 2:14-26).
(See Jude 1:21 below)
--
*Jude 1:9 -
It's said, and it could very well be true, that Jude 1:9 refers to a (now-lost) end-portion of an ancient Jewish writing called "The Assumption of Moses", or "The Ascension of Moses", which end-portion referred to a contention over the possession of Moses' dead body. The title of the work would mean that Michael prevailed over the devil and took Moses' body into heaven, like how God took Elijah and Enoch bodily into heaven (2 Kings 2:11, Hebrews 11:5).
From a reading of Hebrews 2:14b, it would make sense that the devil would have had first possession of Moses' dead body (Jude 1:9).
-(Does it mean that Michael viewed Satan as too powerful to oppose?)
Michael won't only oppose, but will, with his angels, succeed in defeating Satan and his angels during a future, mid-tribulation war in heaven (Revelation 12:7-9). Also, sometime after that, a single angel (possibly Michael) will be able to bind Satan with a chain, cast him in the bottomless pit, and keep him locked up there for a thousand years (Revelation 20:1-3).
So Jude 1:9 doesn't mean that Satan is too powerful for an angel to oppose. Instead, in its context (Jude 1:8b-10a), it means that just as even the archangel Michael in contending with Satan didn't rail against him, so we human believers in our contending with Satan and his fallen angels (Ephesians 6:12) shouldn't rail against them. Indeed, we shouldn't rail against anyone (Titus 3:2).
--
*Jude 1:14b -
(With)
See 1 Thessalonians 3:13 above
--
*Jude 1:21 -
Saved people need to be careful to keep themselves in the love of God (Jude 1:21), and to continue in his goodness (Romans 11:22), by continuing in obedience to him (John 15:10, John 14:21,23), if they don't want God to ultimately cut them off (Romans 11:22, John 15:2a), and cast them away (1 Corinthians 9:27, John 15:6).
The way for believers to expect mercy from God (Jude 1:21b) is for them to repent from all their sins and confess them to God (1 Jn. 1:9). Believers can't expect mercy from God if they commit apostasy (Jude 1:5, Hebrews 6:4-8), or commit unrepentant sin (Jude 1:7-18,23, Hebrews 10:26-29), turning the grace of God into lasciviousness (Jude 1:4), or if they become utterly lazy without repentance (Matthew 25:26,30, John 15:2a).
--
*Jude 1:24 doesn't require once-saved-always-saved, for it only shows what God's help makes possible for the initially saved, not what's assured. For they can wrongly employ their free will to fall into apostasy, unrepentant sin, or unrepentant laziness, to the ultimate loss of their salvation (Hebrews 6:4-8, Hebrews 10:26-29, Matthew 25:26-30).
--
*Revelation / *Rev. -
(Re: Someone quoting Martin *Luther about Revelation: "Christ is neither taught nor known in it")
The entire book of Revelation is from Christ to the church (Revelation 1:1, Revelation 22:16). And Christ is taught and known throughout the book. For Revelation 1 is about Christ's appearance and speaking to John the apostle while John was on Patmos. And Revelation chapters 2-3 are letters which Christ spoke directly to seven churches. And Revelation 5 is about Christ as the Lamb (cf. John 1:36, Acts 8:32; 1 Peter 1:19), now in heaven. And Revelation 6 is about how Christ will unseal the seven seals of the tribulation. And Revelation 7:9-17 is about Christ comforting the souls of dead believers in heaven. And Revelation 11:8 refers to Christ as our Lord. And Revelation 11:15 refers to Christ in our future taking legal possession of all the kingdoms of the world away from the Antichrist. And Revelation 12:10 mentions the power of Christ. And Revelation 12:11 refers to martyrs overcoming Satan by the blood of Christ. And Revelation 12:17 refers to Christians having the testimony of Christ (Revelation 12:17). And Revelation 13:8 mentions Christ. And Revelation 14:1 refers to Christ standing on the heavenly Mount Zion (cf. Hebrews 12:22). And Revelation 14:4 refers to how the 144,000 will be Christ's followers (Revelation 14:4).
And Revelation 14:10 refers to those in hell being tormented in the presence of Christ. And Revelation 14:12-13 refers to Christians keeping the faith of Christ even to martyrdom. And Revelation 14:14-16 refers to Christ reaping their souls into heaven. And Revelation 15:3 refers to the song of Christ. And Revelation 16:15 quotes something Christ says. And Revelation 17:6 refers to those martyred for Christ. And Revelation 17:14 refers to Christ's future victory over the powers of the unsaved world, as Lord of lords, and King of kings. And Revelation 19:7 refers to Christ's future marriage to the church. And Revelation 19:9 refers to the marriage supper of Christ. And Revelation 19:10 refers to those who have the testimony of Christ, and says that the testimony of Christ is the spirit of prophecy. And Revelation 19:11-21 describes Christ's second coming. And Revelation 20:4-6 refers to Christ's future, millennial reign on the earth with the bodily resurrected church. And Revelation 20:11-15 refers to when Christ will resurrect and judge (cf. John 5:22,28,29) all unsaved people of all times. And Revelation 21:9 refers to how New Jerusalem pictures Christ's bride, the church. And Revelation 21:14 mentions Christ's apostles.
And Revelation 21:22 refers to Christ himself, and the Father, as the temple of New Jerusalem. And Revelation 21:23 refers to Christ being the light of New Jerusalem. And Revelation 21:27 refers to Christ's book of life. And Revelation 22:1,3 refers to Christ's, and the Father's, throne. And Revelation 22:3 refers to Christ's, and the Father's, servants. And Revelation 22:7,12,13,16,20a quotes Christ. And Revelation 22:17,20b refers to the church calling for Christ's second coming. And Revelation 22:21 closes the book with "The grace of our Lord Jesus Christ be with you all. Amen", just as the book had opened with "The Revelation of Jesus Christ" (Revelation 1:1). So it doesn't seem possible that anyone could say that Christ is neither taught nor known in the book of Revelation.
--
*Revelation 1:1,3 / *Rev. 1:1 -
-(*Signified)
Revelation 1:1 doesn't mean that Jesus in Revelation chapters 6 to 22 is expressing the events of the future tribulation, and the subsequent second coming, millennium and other events through only symbolic images, instead of indicating these events almost entirely literally. For just as the original Greek word (deiknuo, G1166) translated as "show" in Revelation 1:1 doesn't have to refer to something being shown through symbolic images, but can refer to something being shown literally (Matthew 8:4), so also the original Greek word (semaino, G4591) translated as "signified" in Revelation 1:1 doesn't have to refer to something being indicated through symbolic images, but can refer to something being indicated literally (Acts 25:27).
If we love God, we will obey him (1 John 5:3, John 14:21-24). And if we obey him, he will continue to love us (John 15:10).
It's not difficult for believers to perfectly obey everything that God requires of them (1 John 5:3b, Matthew 11:28-30, John 14:15,21, Matthew 5:48, Revelation 3:2; 2 Timothy 3:16-17, Colossians 1:28, Philippians 3:15; 1 Corinthians 2:6; 2 Corinthians 13:11).
--
*1 John 5:4-5 / *1 Jn. 5:4 -
1 John 5:4-5 shows that believers can presently be overcomers. But it doesn't give any assurance that every believer will overcome to the end (Matthew 24:9-13, Hebrews 3:6,12,14, Revelation 2:26, Hebrews 6:11-12).
(See Revelation 3:5 below)
--
*1 John 5:11-13 / *1 Jn. 5:11 -
(Means once-saved-always-saved?)
See John 3:16 above
--
*1 John 5:16 / *1 Jn. 5:16 -
1 John 5:16a means that if a Christian sees his brother Christian commit a sin, before that brother Christian dies it's possible for the first Christian to exhort his brother Christian to repent from that sin (Hebrews 3:13), and then to pray with him that God would forgive him for that sin (1 John 1:9). But 1 John 5:16b means that it's possible for a Christian to wrongly employ his free will to commit a sin without repentance until he dies, at which point there's no use praying for forgiveness for that sin, for there's no forgiveness for sin which isn't repented from while someone is still alive (Hebrews 10:26-29; 1 Corinthians 9:27, Galatians 5:19-21).
--
*2 John 1:6 / *2 Jn. 1:6 -
(Means the Mosaic commandments?)
See the "Law" section under Ephesians 2:15 above
--
*2 John 1:7 / *2 Jn. 1:7 -
In 2 John 1:7, the original Greek employs the present tense in saying that Christ "is come in the flesh".
(Regarding "the" antichrist, see 1 John 2:22 above)
--
*2 John 1:9-10 / *2 Jn. 1:9 -
(*Doctrine / Faith as a *rational/*intellectual enterprise / *Mental assent)
Saving faith is a rational enterprise, insofar as it does involve mental assent (Philippians 3:15-16, Romans 12:2; 2 Timothy 2:25; 2 Corinthians 4:4, Romans 8:6) to correct doctrine (1 Timothy 4:16; 2 John 1:9-10; 1 Timothy 6:3; 2 Timothy 4:2-4, Titus 1:9), and continuing to remember that doctrine (1 Corinthians 15:2; 2 Peter 3:1-2; 2 Corinthians 11:3). In order for people to be saved, they must believe (and continue to believe to the end: Hebrews 3:6,12,14, Colossians 1:23; 1 Corinthians 15:2) the correct doctrine that Jesus of Nazareth is the Christ and the human/divine Son of God (John 20:31, John 3:36, 1 John 2:23), and that he died on the Cross for our sins and rose from the dead on the third day (1 Corinthians 15:1-4, Luke 24:46-47, Matthew 20:19, Matthew 26:28).
-
(Jesus never told us to appeal to doctrine)
Actually, he did, through the apostle Paul (see the references above). See also 1 Corinthians 14:37.
Also, even in the Gospels, Jesus made a positive reference to God's "doctrine" (John 7:16-17). For that's what Jesus' teachings are: "doctrine" (Mark 1:22, Luke 4:32). And we're to continue in his and his apostles' "doctrine" (Acts 2:42, Acts 13:12, Romans 6:17, Romans 16:17; 1 Timothy 4:6,13; 2 Timothy 3:10, Titus 2:1,7,10). Indeed, all scripture is profitable for "doctrine" (2 Timothy 3:16). And whoever transgresses, and abides not in the "doctrine" of Christ, has not God; but he that abides in the "doctrine" of Christ, he has both the Father and the Son (2 John 1:9).
So who in the world has told you to avoid appealing to doctrine?
-
(Does it really rely on us believing the right things, instead of on God's sufficient grace?)
God's sufficient grace (2 Corinthians 12:9a) includes his giving his elect the Bible, which in its entirety is sufficient for them to be able to come into perfect knowledge of and obedience to God's true doctrine (2 Timothy 3:15-17). But the elect have to be diligent to study (2 Timothy 2:15) every word of the Bible for themselves (Matthew 4:4; 2 Timothy 3:16), and they have to continue to believe everything that it says (John 8:31b). If they wrongly employ their free will not to read every word of the Bible, or not to believe everything that it says, then God isn't going to force them to, for his grace doesn't involve his taking away their free will. Subsequent to their initial salvation, they can wrongly employ their free will to reject the Bible's sound doctrine and follow after man-made or demonic fables instead (2 Timothy 4:2-4; 1 Timothy 4:1).
-
(If our salvation depends on our beliefs, then isn't our salvation no longer based on the Cross, but on ourselves?)
It's not either/or, but both/and. For our salvation depends both on the fact that Jesus died on the Cross for our sins (1 Corinthians 15:3), and on our actually believing to the end (Hebrews 3:6,12,14, Colossians 1:23; 1 Corinthians 15:2) that he did so (Romans 3:25-26). Similarly, our salvation depends both on the fact that Jesus rose from the dead on the third day (1 Corinthians 15:4,17), and on our actually believing to the end that he did so (Romans 10:9b). Also, our salvation depends both on the fact that Jesus is the Christ and the human/divine Son of God (Mark 14:61-62), and on our actually believing to the end that he is (John 20:31, John 3:36; 1 John 2:23).
-
(*Dogma)
Both "dogma" and "doctrine" refer to beliefs. For "doctrine" is defined as: "a belief or set of beliefs held and taught by a church, political party, or other group: [e.g.] the doctrine of predestination" (Oxford English Dictionary).
--
*3 John 1:11b / *3 Jn. 1:11b -
See 1 John 3:6 above
--
*Jude 1:1, in the Textus Receptus, doesn't mean that the elect are sanctified before they're called. It's simply addressing those who have been both called and sanctified. No one is sanctified in the sense of Hebrews 10:10 until they come into faith in Jesus and his sacrifice (Acts 26:18b; 1 Corinthians 6:11; cf. Romans 3:25-26).
-("Sanctified" is in the perfect tense)
See the "Sanctified" section under Hebrews 10:10 above
--
*Jude 1:3 -
(Re: 1 Corinthians 13:10-12)
1 Corinthians 13:10-12 isn't referring to the maturity of the Christian faith once delivered to the saints (Jude 1:3), but to the perfect maturity which all obedient Christians will obtain when they see Jesus face to face at his second coming (1 John 3:2).
--
*Jude 1:5b doesn't mean that they never believed, but means (by type: 1 Corinthians 10:11-12) that a return to unrepentant disobedience after one is initially saved is equivalent to a return to unbelief. For faith and obedience are as intertwined as a body (faith) and its breathing (obedience) (James 2:26). While you can at one point have a living, breathing body (a saved believer), you can subsequently have a body which has stopped breathing (stopped being obedient), until you have a dead body (a dead faith that can no longer save ultimately: James 2:14-26).
(See Jude 1:21 below)
--
*Jude 1:9 -
It's said, and it could very well be true, that Jude 1:9 refers to a (now-lost) end-portion of an ancient Jewish writing called "The Assumption of Moses", or "The Ascension of Moses", which end-portion referred to a contention over the possession of Moses' dead body. The title of the work would mean that Michael prevailed over the devil and took Moses' body into heaven, like how God took Elijah and Enoch bodily into heaven (2 Kings 2:11, Hebrews 11:5).
From a reading of Hebrews 2:14b, it would make sense that the devil would have had first possession of Moses' dead body (Jude 1:9).
-(Does it mean that Michael viewed Satan as too powerful to oppose?)
Michael won't only oppose, but will, with his angels, succeed in defeating Satan and his angels during a future, mid-tribulation war in heaven (Revelation 12:7-9). Also, sometime after that, a single angel (possibly Michael) will be able to bind Satan with a chain, cast him in the bottomless pit, and keep him locked up there for a thousand years (Revelation 20:1-3).
So Jude 1:9 doesn't mean that Satan is too powerful for an angel to oppose. Instead, in its context (Jude 1:8b-10a), it means that just as even the archangel Michael in contending with Satan didn't rail against him, so we human believers in our contending with Satan and his fallen angels (Ephesians 6:12) shouldn't rail against them. Indeed, we shouldn't rail against anyone (Titus 3:2).
--
*Jude 1:14b -
(With)
See 1 Thessalonians 3:13 above
--
*Jude 1:21 -
Saved people need to be careful to keep themselves in the love of God (Jude 1:21), and to continue in his goodness (Romans 11:22), by continuing in obedience to him (John 15:10, John 14:21,23), if they don't want God to ultimately cut them off (Romans 11:22, John 15:2a), and cast them away (1 Corinthians 9:27, John 15:6).
The way for believers to expect mercy from God (Jude 1:21b) is for them to repent from all their sins and confess them to God (1 Jn. 1:9). Believers can't expect mercy from God if they commit apostasy (Jude 1:5, Hebrews 6:4-8), or commit unrepentant sin (Jude 1:7-18,23, Hebrews 10:26-29), turning the grace of God into lasciviousness (Jude 1:4), or if they become utterly lazy without repentance (Matthew 25:26,30, John 15:2a).
--
*Jude 1:24 doesn't require once-saved-always-saved, for it only shows what God's help makes possible for the initially saved, not what's assured. For they can wrongly employ their free will to fall into apostasy, unrepentant sin, or unrepentant laziness, to the ultimate loss of their salvation (Hebrews 6:4-8, Hebrews 10:26-29, Matthew 25:26-30).
--
*Revelation / *Rev. -
(Re: Someone quoting Martin *Luther about Revelation: "Christ is neither taught nor known in it")
The entire book of Revelation is from Christ to the church (Revelation 1:1, Revelation 22:16). And Christ is taught and known throughout the book. For Revelation 1 is about Christ's appearance and speaking to John the apostle while John was on Patmos. And Revelation chapters 2-3 are letters which Christ spoke directly to seven churches. And Revelation 5 is about Christ as the Lamb (cf. John 1:36, Acts 8:32; 1 Peter 1:19), now in heaven. And Revelation 6 is about how Christ will unseal the seven seals of the tribulation. And Revelation 7:9-17 is about Christ comforting the souls of dead believers in heaven. And Revelation 11:8 refers to Christ as our Lord. And Revelation 11:15 refers to Christ in our future taking legal possession of all the kingdoms of the world away from the Antichrist. And Revelation 12:10 mentions the power of Christ. And Revelation 12:11 refers to martyrs overcoming Satan by the blood of Christ. And Revelation 12:17 refers to Christians having the testimony of Christ (Revelation 12:17). And Revelation 13:8 mentions Christ. And Revelation 14:1 refers to Christ standing on the heavenly Mount Zion (cf. Hebrews 12:22). And Revelation 14:4 refers to how the 144,000 will be Christ's followers (Revelation 14:4).
And Revelation 14:10 refers to those in hell being tormented in the presence of Christ. And Revelation 14:12-13 refers to Christians keeping the faith of Christ even to martyrdom. And Revelation 14:14-16 refers to Christ reaping their souls into heaven. And Revelation 15:3 refers to the song of Christ. And Revelation 16:15 quotes something Christ says. And Revelation 17:6 refers to those martyred for Christ. And Revelation 17:14 refers to Christ's future victory over the powers of the unsaved world, as Lord of lords, and King of kings. And Revelation 19:7 refers to Christ's future marriage to the church. And Revelation 19:9 refers to the marriage supper of Christ. And Revelation 19:10 refers to those who have the testimony of Christ, and says that the testimony of Christ is the spirit of prophecy. And Revelation 19:11-21 describes Christ's second coming. And Revelation 20:4-6 refers to Christ's future, millennial reign on the earth with the bodily resurrected church. And Revelation 20:11-15 refers to when Christ will resurrect and judge (cf. John 5:22,28,29) all unsaved people of all times. And Revelation 21:9 refers to how New Jerusalem pictures Christ's bride, the church. And Revelation 21:14 mentions Christ's apostles.
And Revelation 21:22 refers to Christ himself, and the Father, as the temple of New Jerusalem. And Revelation 21:23 refers to Christ being the light of New Jerusalem. And Revelation 21:27 refers to Christ's book of life. And Revelation 22:1,3 refers to Christ's, and the Father's, throne. And Revelation 22:3 refers to Christ's, and the Father's, servants. And Revelation 22:7,12,13,16,20a quotes Christ. And Revelation 22:17,20b refers to the church calling for Christ's second coming. And Revelation 22:21 closes the book with "The grace of our Lord Jesus Christ be with you all. Amen", just as the book had opened with "The Revelation of Jesus Christ" (Revelation 1:1). So it doesn't seem possible that anyone could say that Christ is neither taught nor known in the book of Revelation.
--
*Revelation 1:1,3 / *Rev. 1:1 -
-(*Signified)
Revelation 1:1 doesn't mean that Jesus in Revelation chapters 6 to 22 is expressing the events of the future tribulation, and the subsequent second coming, millennium and other events through only symbolic images, instead of indicating these events almost entirely literally. For just as the original Greek word (deiknuo, G1166) translated as "show" in Revelation 1:1 doesn't have to refer to something being shown through symbolic images, but can refer to something being shown literally (Matthew 8:4), so also the original Greek word (semaino, G4591) translated as "signified" in Revelation 1:1 doesn't have to refer to something being indicated through symbolic images, but can refer to something being indicated literally (Acts 25:27).
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 | -(*Soon) From the viewpoint of men, part of what Revelation chapters 2-3 foretold could have begun unfolding "shortly" (Revelation 1:1,3) after John saw his Revelation vision. For the letters to the seven, literal, first century AD local church congregations (Revelation chapters 2-3) in seven cities in the Roman province of "Asia" (Revelation 1:11b) could have foretold a first century AD persecution (Revelation 2:10, Revelation 3:10) under the Roman Emperor Domitian which happened shortly after John saw his vision around 95 AD, near the end of Domitian's reign (Irenaeus, Against Heresies 5:30:3c). But even all the (to us) still-future events of the tribulation and subsequent second coming of Revelation chapters 6 to 19 will unfold "shortly" (Revelation 1:1,3) or "quickly" (Revelation 22:20) after John saw his vision. For from the viewpoint of God, even the passing of some two thousand years is like the passing of only two days (2 Peter 3:8). Christians should look at the future fulfillment of Revelation chapters 6 to 19 from the viewpoint of God, not men, for whom the passing of some two thousand years seems like a long delay for its fulfillment (2 Peter 3:9). Other books in the Bible contain prophecies of events that wouldn't occur for three to four thousand years. For example, Ezekiel prophesied of the Gog and Magog event (Ezekiel chapters 38-39, Revelation 20:8-9) some 3,600 years before its (still future) occurrence. For Ezekiel gave that prophecy some 600 years before Jesus' first coming, but it won't be fulfilled until some thousand years after Jesus' (still future) second coming (Revelation 19:7 to 20:10). Also, God prophesied Jesus' spiritual defeat of Satan at the Crucifixion (Genesis 3:15, Hebrews 2:14) some 4,000 years before its occurrence. And Isaiah prophesied God creating a new heaven and earth (Isaiah 66:22, Revelation 21:1-8) some 3,700 years before its (still future) occurrence. For Isaiah gave that prophecy some 700 years before Jesus' first coming, but it won't be fulfilled until some thousand years after Jesus' second coming (Revelation 19:7 to 21:8). -- *Revelation 1:3 / *Rev. 1:3 - (*Keep/*Obey-Revelation) The original Greek word ("tereo", G5083) translated as "keep" in Revelation 1:3 can be used in the sense of obeying commandments (John 14:15). But almost all of Revelation doesn't consist of commandments, but of prophecies of future events (Revelation 1:1,3, Revelation 22:7) which aren't things to be obeyed. For example, how would believers obey the prophecy regarding the weird locust-like beings (Revelation 9:3-11)? Instead, "tereo"/"keep" in Revelation 1:3 and Revelation 22:7 is used in the sense of holding onto something precious (John 12:7, John 2:10b, John 17:11,12,15, Ephesians 4:3) instead of casting it away as worthless. We're to "keep"/hold onto all of Revelation as being the precious truth, from Jesus to the church (Revelation 1:1, Revelation 22:16), just as we're to "keep"/hold onto Christian faith itself (2 Timothy 4:7b), even during the worst time for the church during the future tribulation of Revelation chapters 6 to 18 and Matthew 24 (Revelation 13:7-10, Revelation 14:12-13, Revelation 20:4-6, Matthew 24:9-13). -- *Revelation 1:4 / *Rev. 1:4 - (Seven Spirits) See Revelation 4:5 below -- *Revelation 1:5b / *Rev. 1:5b - (Means once-saved-always-saved?) See Hebrews 10:26 above -- *Revelation 1:6 / *Rev. 1:6 - While Christians are kings and priests now (Revelation 1:6; 1 Peter 2:9), and are in the kingdom's spiritual aspect now (Romans 14:17), they aren't yet in the kingdom's physical aspect (Luke 22:30, Matthew 19:28) which will exist on the earth during the future millennium (Revelation 20:4-6, Revelation 5:10, Revelation 2:26-29). -- *Revelation 1:7-10 / *Rev. 1:7 - Revelation 1:7 won't happen until after the future tribulation of Revelation chapters 6 to 18 and Matthew 24 (Matthew 24:29-31, Revelation 19:11-21). Revelation 1:7 means that Jesus' second coming won't be invisible, secret, or local, but will be obvious to everyone at the same time (Matthew 24:26-31, Revelation 19:11-21). In Revelation 1:7, Jesus' coming, the clouds, and the eyes are all literal. (See Acts 1:11 above) Revelation 1:9-10 happened in the first century AD, when John was on the island of Patmos, and saw a vision of Jesus. -- *Revelation 1:9 / *Rev. 1:9 - "The" tribulation in Revelation 1:9 (in the original Greek) is the general tribulation which the church has experienced from its beginning (Acts 14:22, John 16:33). There's also the never-fulfilled, unprecedented tribulation (Matthew 24:21-22) of Revelation chapters 6 to 18 and Matthew 24, which the church will experience in our future, preceding Jesus' second coming (Matthew 24:29-31; 2 Thessalonians 2:1-8, Revelation 19:7 to 20:6). Also, the various trials individual Christians undergo, including currently, can be referred to as plural "tribulations" (Romans 5:3, Ephesians 3:13; 2 Thessalonians 1:4). -- *Revelation 1:10 / *Rev. 1:10 - Revelation 1:10 means that John was in the Spirit on the first day of the week, what's now commonly called Sunday. For after the Lord rose from the dead on the first day of the week (Mark 16:9), the early church referred to the first day of the week as the Lord's day: "no longer observing the Sabbath, but living in the observance of the Lord's Day, on which also our life has sprung up again by Him" (The Epistle of Ignatius to the Magnesians, chapter 9. Ignatius was a contemporary of John). So Revelation 1:10 is speaking of Sunday: John was in the Spirit on a Sunday in the first century AD, when he heard behind him a great voice. -(Will you find that in the scriptures?) No, but you will find it in the writings of Ignatius, John's contemporary in the early church. Also, you won't find in the scriptures anything that contradicts the fact that the early church referred to the first day of the week as the Lord's day. (*Choinix) There are some verses in the Bible where in order to for us to understand them properly today, we need to recover the common, extra-Biblical knowledge that people back in Bible times already had without the Bible having to give it to them. For example, when Revelation 6:6 says "A measure of wheat for a penny", the original Greek says a "choinix" of wheat for a "denarion". But the Bible doesn't explain how big a measure a choinix is or how much money a denarion is. For back when Revelation 6:6 was written, those who knew Greek already knew how big a measure a choinix was and how much money a denarion was. But today we need to go to extra-Biblical sources to recover the knowledge that a denarion was a full day's wages, and a choinix was probably about a quart. So Revelation 6:6 is saying that food will be so expensive that someone will have to work an entire day just to be able to buy a quart of wheat. But without going to extra-Biblical sources to properly understand Revelation 6:6, we today could read the KJV of that verse and go away with completely the wrong idea: that food will be so cheap that we will be able buy a measure of wheat for just a penny. (Re: 666) Just as the translators of the words of the Greek scriptures into English had to learn from men what those Greek words meant before they could translate them into English, so translators of Revelation 13:18 in the original Greek Textus Receptus had to learn from men that the last three Greek letters in that verse stand for three different numbers, according to the rules of gematria, and that those numbers have to be added together, again according to the rules of gematria, before the translators could properly translate those three different Greek letters into the number six hundred and sixty-six. (See the "Wisdom" section under Revelation 13:18 below) -(Haven't you "left your first love" by going outside of the Bible's own "words of eternal life") Revelation 2:4's and John 6:68's original Greek doesn't use any of the English words you just quoted, nor do those verses explain to someone who doesn't know Greek what the original Greek words in those verses mean. -(What's Revelation about if not the day of the Lord?) Revelation is about many different things, not just the day of the Lord. For Revelation is about things concerning seven literal, first century AD local church congregations in seven cities in the Roman province of "Asia" (Revelation 1:11, Revelation chapters 2-3). And Revelation is about things that John saw in heaven (Revelation chapters 4-5), and other things that will occur on the earth during the tribulation (Revelation chapters 6 to 18), and other things that will occur at Jesus' second coming and the subsequent millennium (Revelation 19:7 to 20:6), and other things that will occur sometime after the millennium (Revelation 20:7 to 21:8). It's only Revelation chapters 19-20 that are about the day of the Lord, which will begin at Jesus' second coming (1 Corinthians 1:7-8; 2 Thessalonians 2:1-8; 2 Thessalonians 1:7-10), and will be like a thousand-year "day" (2 Peter 3:8). |
  Updated 18th May 2013 at 02:20 AM by Bible2 |
| | -(Isn't the trumpet in Revelation 1:10 either the tribulation's seventh trumpet or the subsequent second-coming trumpet?) No, it's neither. For Revelation 1:10b simply means that John heard a literal voice behind him which sounded only "like" a trumpet. And the next verse shows that that voice was Jesus', telling John to write down what he would see and send it to seven literal, first century AD local church congregations in seven cities in the Roman province of "Asia" (Revelation 1:11). The literal, second-coming trumpet won't be blown until after the future tribulation is over (Matthew 24:29-31). And it's not until Revelation 11:15, long after Revelation 1:10, that John sees an angel sound the seventh trumpet during the tribulation. Also, in Revelation 11:15, the seventh angel isn't speaking, but literally sounding a trumpet which had been given to him years earlier, after Jesus had opened the tribulation's seventh seal (Revelation 8:1-2). -- *Revelation 1:12b / *Rev. 1:12b - There's no necessary connection of identity between the imagery of the seven candlesticks of the seven literal, first century AD local church congregations in seven cities in the Roman province of "Asia" (Revelation 1:20b, Revelation 1:11b), and the imagery much, much later of the two candlesticks of the two individual-men witnesses who will prophesy during the latter half of the future tribulation (Revelation 11:3-12). Similarly, there's no necessary connection of (actual) identity between the lamb imagery in Revelation 5:6 and the lamb imagery in Revelation 13:11. -- *Revelation 1:14–18 / *Rev. 1:14 - (Means Jesus isn't in the flesh?) See the second section under 1 John 3:2-3 above -- *Revelation 1:16 / *Rev. 1:16 - (Sword) See Revelation 19:15 below |
| Updated 18th May 2013 at 02:21 AM by Bible2 |
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