Revelation Part 4 Leader Guide (NASB and ESV)
Total Page:16
File Type:pdf, Size:1020Kb
Load more
Recommended publications
-
Rejection Imagery in the Synoptic Parables*
Bibliotheca Sacra 153 (July-September 1996) 308-31. Pt. 2 of 2 Copyright © 1996 by Dallas Theological Seminary. Cited with permission. REJECTION IMAGERY IN THE SYNOPTIC PARABLES* Karl E. Pagenkemper The first article in this two-part series looked at im- agery from Jesus' parables in the Synoptic Gospels that point to an eschatological rejection (thus the so-called "rejection" motif). Seven elements of imagery were examined: (1) "the furnace of fire," (2) the phrase "weeping and gnashing of teeth," (3) the im- agery of "outer darkness," (4) the motif of the shut door, (5) the phrase "I do not know you" (and its variations), (6) the verb dixo- tome<w, and (7) the nature of the rejection for those servants who did not invest their talents or minas. In each case the rejection signi- fied not simply a rejection from some of the privileges of the kingdom, but rather a complete rejection from the coming escha- tological kingdom. The ones rejected did not have any connec- tion with the salvation Jesus offered. This article discusses the criteria on which the eschatological judgments themselves are made. That is, what criteria did the master or king in each of these parables employ to determine ul- timate (i.e., eschatological) rejection or acceptance? TWO KEY PARABLES IN MATTHEW 13 The point of the parables of the Wheat and Tares and of the Dragnet in Matthew 13 is to teach about the nature of the kingdom of heaven and its mysteries). An issue these parables address is Karl E. Pagenkemper is Associate Professor of New Testament Studies, Interna- tional School of Theology, Arrowhead Springs, California. -
The Sheep and the Goats
The Sheep and the Goats What do Christians believe about ‘eschatology’? To do... In this passage from Matthew’s Gospel, Jesus uses imagery which would have As you read, been familiar to people in Israel at the time when he lived, of a shepherd dividing highlight what his animals into diff erent types. This passage is about what Christians call the passage ‘eschatology’, beliefs about the last days of the world. (‘Eschaton’ means about says will be the last things in ancient Greek.) Like most early Christians, Matthew was sure done by that the end of the world was very close. people who are righteous In this passage, it is Jesus who is speaking. (on the right) To do... and by the Who do others (on the “When the Son of Man comes as King and all the angels people need left), using a with him, he will sit on his royal throne, and the people to help others diff erent colour of all the nations will be gathered before him. Then he in order to for each. will divide them into two groups, just as a shepherd be called separates the sheep from the goats. He will put the ‘righteous’? righteous people on his right and the others on his left. Jesus often Then the King will say to the people on his right, ‘Come, referred to you that are blessed by my Father! Come and possess himself as ‘the the kingdom which has been prepared for you ever since Son of Man’. the creation of the world. I was hungry and you fed me, thirsty and you gave me a drink; I was a stranger and you received me in your homes, naked and you clothed ‘Righteous’ me; I was sick and you took care of me, in prison and means behaving you visited me.’ The righteous will then answer him, in a pure, fair and ‘When, Lord, did we ever see you hungry and feed you, or just way. -
V#3 – and He That Sat Was to Look Upon Like a Jasper and a Sardine Stone: and There Was a Rainbow Round About The
V#3 – And he that sat was to look upon like a jasper and a sardine stone: and there was a rainbow round about the "And thou shalt set in it [the high-priest's breastplate] throne, in sight like unto an emerald. settings of stones, even four rows of stones: the first row shall be a sardius, a topaz, and a carbuncle: this shall be the first row. And the second row shall be an emerald, a sapphire, and a diamond. And the third row a ligure, an agate, and an amethyst. And the fourth row a beryl, and an onyx, and a jasper: they shall be set in gold in their enclosings" -- Exodus 28:17-20 "In Exodus 28, we read of these stones in the breastplate of the high priest. The Sardius (the blood-red) stone having to do with Reuben is mentioned first, and the Jasper stone last. Revelation 4 speaks first of the Jasper stone--the clear white stone of Benjamin. This is not to be taken lightly. There is a definite reason for reversing of the stones, putting the first last, and the last first. "The Sardius was blood-red, speaking of the sacrifice of blood, pointing to the cross and the first coming of Jesus to shed His blood for the remission of sin. The name is derived from two Hebrew words meaning 'behold the Son.' It pointed to the person of whom John the Baptist said, 'Behold the Lamb of God which taketh away the sin of the world' (John 1:29). -
How Can I Read Revelation?
How Can I Read Revelation? Daniel R. Hyde © 2019 Daniel R. Hyde Front image: Jan Massijs, "The ApoCalypse of Saint John the Evangelist (1563) This is not an exhaustive nor highly technical study, but a simple introduction intended for a men’s Bible study. See the footnotes to dig deeper. For more information about the Oceanside United Reformed Church, including audio resources through the Book of Revelation, see http://www.oceansideurc.org. OURC Men’s Theology Discussion OR some Christians the book of Revelation is like a Halloween haunted house: only the brave dare enter! Why should we dare open it up? After all, F greater students of the Word than us like John Calvin (1509–64) wrote Commentaries on every New Testament book exCept for Revelation (along with 2 and 3 John). Martin Luther (1483–1546) followed the words of Jerome, who said in a letter dated 394CE: The ApoCalypse of John has as many mysteries as it has words. In saying this I have said less than the book deserves. All praise of it is inadequate; manifold meanings lie hid in its every word.1 The Dutch pastor, theologian, and even prime minister, Abraham Kuyper (1837–1920), wrote, “No book of the Bible has provoked such radically different interpretations as the Revelation of St. John.”2 Even if you’ve just ever read it yourself and asked friends their understanding of it, this is evident very quickly. Revelation is difficult, mysterious and seemingly unprofitable. But this attitude is tragic, for “all SCripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness” (2 Tim. -
Mystical“ Traditions in an Apocalyptic Text? : the Throne Vision of Revelation 4 Within the Context of Enochic and Merkavah Texts
Zurich Open Repository and Archive University of Zurich Main Library Strickhofstrasse 39 CH-8057 Zurich www.zora.uzh.ch Year: 2018 „Mystical“ traditions in an apocalyptic text? : the throne vision of revelation 4 within the context of enochic and merkavah texts Frey, Jörg DOI: https://doi.org/10.1515/9783110597264 Posted at the Zurich Open Repository and Archive, University of Zurich ZORA URL: https://doi.org/10.5167/uzh-167157 Book Section Published Version Originally published at: Frey, Jörg (2018). „Mystical“ traditions in an apocalyptic text? : the throne vision of revelation 4 within the context of enochic and merkavah texts. In: Collins, John J; de Villiers, Pieter G R; Collins, Adela Yarbro. Apocalypticism and Mysticism in Ancient Judaism and Early Christianity. Berlin: Walter de Gruyter, 103-127. DOI: https://doi.org/10.1515/9783110597264 Jörg Frey “Mystical” Traditions in an Apocalyptic Text? The Throne Vision of Revelation 4 within the Context of Enochic and Merkavah Texts Introduction: Apocalypticism and Mysticism as Contested Categories The boundaries between apocalypticism and mysticism often appear unclear or blurred. This is not only due to the observation of mystical elements in apo- calyptic texts and of revelatory experiences within the context of mystical religion. It is, even more so, due to the fact that the two terms are scholarly categories subject to definition, and depending on their respective definitions, the group of texts or textual elements attributed to each category varies con- siderably. Furthermore, both terms have a long history of reception in Christian theology and biblical exegesis, and both have been intensely rejected by certain theological traditions. -
The Kingdom of Christ in the Apocalypse
TMSJ 3/2 (Fall 1992) 117-40 THE KINGDOM OF CHRIST IN THE APOCALYPSE Robert L. Thomas Professor of New Testament In spite of admitted limitations in knowledge about the future, a fairly good understanding of the kingdom of Christ as it is portrayed in the last book of the Bible is possible. Though allowance is made for a present aspect of the kingdom, the time of the kingdom in its ultimate form is clearly future. The location of the kingdom is fixed in the earthly sphere rather than a heavenly one. The nature of the kingdom is political and outward in the common understanding of the terms and not merely spiritual and hidden. This is seen from its OT roots, the means by which it is established, and the internal conditions with which it must cope. The span of the kingdom covers the period between Christ's second coming and the creation of the new heavens and new earth`a period of one thousand years on earth as it is now known`and then an unlimited phase after the new creation. * * * * * Any approach to the predictive portions of the Apocalypse must be with a full sense of limitations imposed on human comprehension of future events, even those spelled out in Scripture in nonapocalyptic terminology (cf. 1 Pet 1:10-11). Yet recognition of the impossibility of comprehending enough details to satisfy human curiosity must be balanced with a determination to know as much as the Inspirer of Scripture intended by way of doctrinal motivation for intelligent Christian life and responsibility. -
Revelation Notes.Pdf
Revelation Notes Studies completed with Joe Focht, Chuck Smith, Jon Courson, John Walvoord, Henry Morris, Matthew Henry, Warren Wiersbe, William Newell, Tim LaHaye, and NIV Study Bible. Recommended reading: Joseph Seiss (seeing the separation of the Church and Israel although it was written over 100 years ago), John Walvoord (ex-president of Dallas Theological Seminary – The Revelation of Jesus Christ), and Henry Morris (The Revelation Record). Introduction: “Revelation isn’t hard to understand. It’s hard to believe.” – Henry Morris Rules for our study through Revelation – 1. Interpret as literally as possible. Metaphorical keys are “like” and “as.” 2. Follow the outline. (1:19) 3. Stay in sequence. “then…then…then.” 4. Look for Jesus – it’s really all about Him. Despite the abnormal attraction of Americans to the strange and paranormal (ie. Supermarket check- out lines news magazines), there is a great lack of Revelation being taught in the Church. The importance of Biblical prophecy: 1. Pressing the importance of living for Jesus today expectantly looking for the soon return of Christ. 2. Keeping the material/temporal world in perspective, in light of eternity. 3. Pushing us to live lives of purity. 4. Developing faith in us. - “Now I tell you before it comes, that when it does come to pass, you may believe that I am He.” (John 13:19) - Isaiah 41:4, 21-24, 26; 42:8-9; & 44:6-7 – God makes Himself known be telling of things that will come to pass. Written by John, who was likely the youngest apostle. (“The apostle whom Jesus loved.”) - The only apostle not to die a martyr’s death…“the martyrdom of a long life.” Tradition tells us (Iraneus, Jerome, Clement of Alexandria, Eusubius and others agree) that during the Christian persecution of 95-96 AD, Emperor Domitian tried to kill John in a vat of boiling oil. -
A Brief Note on Revelation 12:1 and 17:3-6
Modified 02/16/10 A Brief Note on Revelation 12:1 and 17:3-6 Copyright (c) 2010 by Frank W. Hardy, Ph.D. Within the literary model adopted by C. Mervyn Maxwell in God Cares , vol. 2, the book of Revelation divides into two parts and within these each main section has a counterpart in the other half of the book. Responsible exegesis demands that in any given case the two sections be studied together. 1 One such pair of sections involves chaps. 12 and 17. It is important that we compare these two chapters, not only because of the overall structure of Revelation, but because they are linked by a very clear example of parallel symbolism. In Rev 12 and again in Rev 17 John sees a woman. A woman is commonly used as a symbol for God's people, or in this case the church. 2 The one woman, described in Rev 12:1, is pure: A great and wondrous sign appeared in heaven: a woman clothed with the sun, with the moon under her feet and a crown of twelve stars on her head. (Rev 12:1) The other woman, described in Rev 17:3-6a, is corrupt: (3) Then the angel carried me away in the Spirit into a desert. There I saw a woman sitting on a scarlet beast that was covered with blasphemous names and had seven heads and ten horns. (4) The woman was dressed in purple and scarlet, and was glittering with gold, precious stones and pearls. She held a golden cup in her hand, filled with abominable things and the filth of her adulteries. -
Hell: Never, Forever, Or Just for Awhile?
TMSJ 9/2 (Fall 1998) 129-145 HELL: NEVER, FOREVER, OR JUST FOR AWHILE? Richard L. Mayhue Senior Vice President and Dean Professor of Theology and Pastoral Ministries The plethora of literature produced in the last two decades on the basic nature of hell indicates a growing debate in evangelicalism that has not been experienced since the latter half of the nineteenth century. This introductory article to the entire theme issue of TMSJ sets forth the context of the question of whether hell involves conscious torment forever in Gehenna for unbelievers or their annihilation after the final judgment. It discusses historical, philosophical, lexical, contextual, and theological issues that prove crucial to reaching a definitive biblical conclusion. In the end, hell is a conscious, personal torment forever; it is not “just for awhile” before annihilation after the final judgment (conditional immortality) nor is its final retribution “never” (universalism). * * * * * A few noted evangelicals such as Clark Pinnock,1 John Stott,2 and John Wenham3 have in recent years challenged the doctrine of eternal torment forever in hell as God’s final judgment on all unbelievers. James Hunter, in his landmark “sociological interpretation” of evangelicalism, notes that “. it is clear that there is a measurable degree of uneasiness within this generation of Evangelicals with the notion of an eternal damnation.”4 The 1989 evangelical doctrinal caucus “Evangelical Affirmations” surprisingly debated this issue. “Strong disagreements did surface over the position of annihilationism, a view that holds that unsaved souls 1Clark H. Pinnock, “The Conditional View,” in Four Views on Hell, ed. by William Crockett (Grand Rapids: Zondervan, 1996) 135-66. -
The Throne in Heaven - Revelation 4:1-11
The Throne in Heaven - Revelation 4:1-11 Topics: Creation, Future, Glory, Heaven, Holiness, Holy Spirit, Honor, Power Open It 1. What do you most look forward to about heaven? * 2. What is a place or experience that is difficult for you to describe to others? 3. When and where was your most meaningful worship experience? Explore It 4. After receiving messages for the seven churches, what did John see? (4:1) 5. What kind of voice did John hear? (4:1) 6. What did the voice John heard say to him? (4:1) 7. What incredible sights did John see? (4:2-11) 8. How did John describe the one sitting on a throne? (4:3) 9. How did John describe what he saw? (4:3) 10. What encircled or surrounded the throne? (4:3-4) 11. How were the twenty-four elders dressed? (4:4) 12. What came from the throne? (4:5) 13. What did John see in front of the throne? (4:5-6) 14. What kind of creatures were “in the center, around the throne”? (4:6-7) 15. How were the four living creatures around the throne similar? (4:8) * 16. What attribute of God did the four living creatures praise again and again? (4:8) * 17. How did the twenty-four elders worship the Lord God? (4:9-10) * 18. Why did the elders say God was worthy of their worship? (4:11) Get It 19. Why do you think God’s throne figures prominently in the book of Revelation? 20. What attitudes do you think are expressed by falling down before God? * 21. -
Revelation 4)
THE VISION OF THE HEAVENLY THRONE (Revelation 4) Read Revelation 4:1-11 (NIV) This vision opens with a description of God in heaven being worshiped by twenty-four elders and four living creatures. God's appearance is described, as is that of the living creatures. The vision provides the setting for the scroll that God holds in his right hand, a scroll sealed with seven seals. The Lamb takes the scroll from God and proceeds to break the seals one by one (Rev 6:1). As each seal is broken, a new vision takes place. After the vision following the breaking of the sixth seal (Rev. 6:12-17), there are two other visions (Rev. 7). The breaking of the seventh seal (Rev. 8:1) introduces another series: the seven trumpets that are blown by seven angels. Chapter 4, then, is the beginning of a longer section which goes to Rev. 8:1. REV 4:[1] After this I looked, and there before me was a door standing open in heaven. And the voice I had first heard speaking to me like a trumpet said, "Come up here, and I will show you what must take place after this." **What Scholars Say** THE INVITATION Rev. 4:1. After this I looked … This opening phrase closes one event (the messages to the seven churches) and begins another event (the vision of the heavenly throne). John saw the vision of the heavenly throne after he heard the revelation of the messages to the seven churches. And there before me was a door standing open in heaven. -
THE GLORY of the TRIUNE GOD Revelation 4-5
Revelation: The Hope of Glory The Glory of the Triune God Dr. David Platt August 26, 2012 THE GLORY OF THE TRIUNE GOD Revelation 4-5 After this I looked, and behold, a door standing open in heaven! And the first voice, which I had heard speaking to me like a trumpet, said, “Come up here, and I will show you what must take place after this.” At once I was in the Spirit, and behold, a throne stood in heaven, with one seated on the throne. And he who sat there had the appearance of jasper and carnelian, and around the throne was a rainbow that had the appearance of an emerald. Around the throne were twenty-four thrones, and seated on the thrones were twenty-four elders, clothed in white garments, with golden crowns on their heads. From the throne came flashes of lightning, and rumblings and peals of thunder, and before the throne were burning seven torches of fire, which are the seven spirits of God, and before the throne there was as it were a sea of glass, like crystal. And around the throne, on each side of the throne, are four living creatures, full of eyes in front and behind: the first living creature like a lion, the second living creature like an ox, the third living creature with the face of a man, and the fourth living creature like an eagle in flight. And the four living creatures, each of them with six wings, are full of eyes all around and within, and day and night they never cease to say, “Holy, holy, holy, is the Lord God Almighty, who was and is and is to come!” And whenever the living creatures give glory and honor and thanks to him who is seated on the throne, who lives forever and ever, the twenty-four elders fall down before him who is seated on the throne and worship him who lives forever and ever.