Salvation Prayer : I Say YOU SHALL NOT FEAR OF DEATH ANYMORE. 2019 is a year of Salvation of the Prayer for the Masses and Deliverance

Salvation Prayer 2019

The Prayer of Salvation 2019-2098 | Real Salvation Prayer | Known as the Sinner’s Prayer

Intercessors are praying for 1000’s of Saved ones and for those in darkness and renewed their relationship with Jesus Christ the Nazareth.

Today Is YOUR DAY. THIS IS YOUR DAY TO SHALL NOT FEAR ANYMORE. IF YOU ARE IN A WORST PLACE I PRAY FOR YOU. JESUS SHALL DELIVER YOU: SAVE YOU: ACCEPT JESUS AND BE BLESSED BY THE BLESSING OF ABRAHAM. NOONE SHALL HURT YOU ANYMORE IF YOU PRAY

If you would like to pray the most important prayer in your life for the year 2019 – the Prayer of Salvation – known as the Sinner’s Prayer or Commitment to Jesus. You can pray or renew your relationship with Jesus and enter two prayer requests. You have never prayed this before. Or you want to renew your relationship with Father, Jesus and Holy Spirit. This Prayer of Salvation has been made in progressive revelation directly from the Lord and the Holy Bible.

Salvation by Grace, not of human merit and works.Mercy and Grace are the Love and Compassion of God towards us. In our trespasses God Love you so much that he sent His Son into this world to die on the Cross. And finish the work for what He came into the world – Save the humanity. Through Him the Grace and Truth came into the world. Jesus is Grace and Truth and the Salvation is possible only by Faith in Jesus. You are burning in the God’s Heart today to receive Jesus or renew your relationship with Him. Receive His Love, His Grace and His Holy Spirit. That is Real Salvation.

Salvation through Jesus – Believe in Jesus

If you believe in Jesus you have inheritance in heaven and you receive God’s Promise – The Eternal Life. Jesus is a door to Eternal Life without Him you perish forever. Jesus Himself said „I am the Resurrection and Life whosoever believeth in Me shall never taste death“. Please listen carefully: That is your way to Eternal Life: Faith in Jesus. Just Believe and pray.


Enter the Prayer of Salvation with your heart.
Bible declares you are saved. This is a confirmation from the written word. If you start to speak in tongues. Be sure you have been baptised with the Holy Ghost. If there are no tongues. Bible declares still that you are saved and born again. They come later for confirmation of Baptism.

Personal Prayer of Salvation


Almighty God,I come before You in the name of Jesus Christ.

Jesus I believe You are the Son of God and the only way to God. That You died on the Cross for my Sins and rose again from the dead. I confess that my life has been sinful separated from You ( Rom 3:23 ). Forgive my sins. Jesus I believe You shed Your precious Blood on the Cross for my justification. I thank You for Loving me.

Jesus I turn to You. Heal my body and soul. Heal my body, …heal my life. Come into my heart. Fill my soul. Change me. Mold me. Use me. Heal me. Deliver me. Transform my life and never let me be the same again. Cleanse me with your Holy blood and make me Whole.

Jesus – in You I have the Eternal life. And this is Eternal Life, that I may know You, the only True God and Jesus Christ whom You have sent ( John 17:1-5 ). Let me know You deeply through Holy Spirit Father. Reveal Your Will to me according to my calling.

Heavenly Father fill me with the Holy Spirit and Baptize me with the Holy Ghost and Fire. That I may have part of the First Resurrection ( Rev 20:5-6). I receive Your Spirit and the Spiritual Gifts as Holy Spirit gives me according to His Will. I desire for Spiritual Gifts.

Jesus. Give me a new mind and new heart and a new spirit. Transform my life as I surrender to Your Divine Calling. I surrender to Your will. I surrender to receive the Power!

Jesus is Alive and hears my prayer right now!

I give myself fully to You Jesus. I give myself fully to You Holy Spirit.
I receive Your Power!
I receive Your Anointing!
I receive the Anointing of the Holy Ghost right now!

The presence of God is over my life!

And now I proclaim : “God Almighty is my Father. Jesus Christ is my Saviour. Holy Spirit is my Comforter ( John 16:7-15 ). I am Born Again of the water and of the Spirit ( John 3:5-6 ). I have inherited an Eternal Life. I am now part of the Body of Christ ( Rom 12:5 ).”

In Jesus Mighty and Holy name and in the Blood of Everlasting Covenant (Hebrews 13:20-21),

I Pray and give You the Glory,
Amen


Holy Bible assurance

John 1:12 – KJV, 1978

12. But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name:
Rejoice! Welcome to God’s family. You are a New Creation with the Holy Spirit. Born again and in the Kingdom of God. All former things have passed away.

Put your hand on your heart and start to speak and utter, if the tongues of the Holy Spirit come…Be sure of your Baptism with the Holy Ghost! There can be in the beginning only few words. If there are no tongues. Bible declares still that you are saved and born again. They come later for confirmation of Baptism.

Next Important steps after Salvation

  1. Start praying to Father and Jesus.
  2. Get baptized, if you haven’t done it yet, as commanded by Christ.
  3. Tell someone else that you received Jesus and your new faith and Love in Jesus.
  4. Spend time with God each day. It does not have to be a long period of time. Start reading the Bible from the beginning of Gospel of John
  5. Seek fellowship with other followers of Jesus. Develop a group of believing friends to answer your questions and support you.
  6. Find a local church where you can worship God and Grow.
  7. Continue in what you have received from beginning from Jesus by Grace

Intercessors are praying for 1000’s of Saved ones and for those in darkness and renewed their relationship with Jesus Christ the Nazareth.

For YOU! THERE IS NO FEAR OF DEATH ANYMORE. YOU ARE IN THE KINGDOM OF GOD: SAVED, DELIVERED AND BAPTISED BY THE HOLY GHOST

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The Warfare Prayer – Engaging the Battle – Deliverance Prayer through Warfare

The Warfare Prayer - Engaging the Battle - Deliverance Prayer through Warfare

“Blessed is the man who perseveres under trial, because when he has stood the test, he will receive the victor’s crown, the life God has promised to those who love him.” – James 1:12

Engaging in the Battle

We need tools in spiritual warfare as well. It has been the underlying purpose of this book to provide practical, usable information and insight into the waging of a winning warfare.

The world, the flesh, and the devil will be continuously defeated if we use the weapons of our warfare. The Lord has provided all the tools we need. The Lord Jesus Christ has provided all of our victory. He used the same tools He has provided us in winning the battle. His victory is our victory.

It remains our responsibility to use these weapons so graciously provided in His grace. Every time you use them you’ll thank God for the tools of victory He has provided. Just as I think with fond remembrance of the man who gave me the tool box when I use my carpenter’s tools, so your heart will reach out in an ever deepening gratitude to your Lord.

In previous chapters, importance of doctrinal truth and doctrinal praying was intended to be lifted high. Doctrine, God’s unchanging truth, is mighty in defeating our enemies. This truth must get deep into our souls. This can only come about as we gain understanding of the Holy Word of God and then use that Word aggressively in our lives.

With the permission and approval of Dr. Victor Matthews, professor of theology at the Grand Rapids Baptist Bible College and Seminary, I include here some very fine helps in keeping doctrinal truth in the forefront of your warfare.

“The Daily Affirmation of Faith” was written by Dr. Matthews to provide a concise, clear statement of the truth of the Word of God as it applies to our victory. I commend this affirmation for daily reading aloud on the part of those who are experiencing intense warfare. It will do much to build spiritual foundation into your soul. It will keep the ground of your victory aggressively in action against your enemies. Study the texts of Scripture for your own enlightenment and edification.

The Daily Affirmation of Faith

“Today I deliberately choose to submit myself fully to God as He has made Himself known to me through the Holy Scripture which I honestly accept as the only inspired, infallible, authoritative standard for all life and practice. In this day I will not judge God, His work, myself, or others on the basis of feelings or circumstances.

  1. I recognize by faith that the triune God is worthy of all honor, praise, and worship as the Creator, Sustainer, and End of all things. I confess that God, as my Creator, made me for Himself. In this day I therefore choose to live for Him (Rev 5:9,10; Is 43:1,7,21; Rev 4:11).

  2. I recognize by faith that God loved me and chose me in Jesus Christ before time began (Eph 1:1-7).

  3. I recognize by faith that God has proven His love to me in sending His Son to die in my place, in whom every provision has already been made for my past, present, and future needs through His representative work, and that I have been quickened, raised, seated with Jesus Christ in the heavenlies, and anointed with the Holy Spirit (Ro 5:6-11; 8:28; Phil 1:6; 4:6,7,13,19; Eph 1:3; 2:5,6; Ac 2:1-4,33).

  4. I recognize by faith that God has accepted me, since I have received Jesus Christ as my Lord and Savior (Jn 1:12; Eph 1:6); that He has forgiven me (Eph 1:7); adopted me into His family, assuming every responsibility for me (Jn 17:11,17; Eph 1:5; Phil 1:6); given me eternal life (Jn 3:36; I Jn 5:9-13); applied the perfect righteousness of Christ to me so that I am now justified (Ro 5:1; 8:3,4; 10:4); made me complete in Christ (Col 2:10); and offers Himself to me as my daily sufficiency through prayer and the decisions of faith (I Co 1:30; Col 1:27; Gal 2:20; Jn 14:13,14; Mt 21:22; Ro 6:1-19; Heb 4:1-3,11).

  5. I recognize by faith that the Holy Spirit has baptized me into the Body of Christ (I Co 12:13); sealed me (Eph 1:13,14); anointed me for life and service (Ac 1:8; Jn 7:37-39); seeks to lead me into a deeper walk with Jesus Christ (Jn 14:16-18; 15:26,27; 16:13-15; Ro 8:11-16); and to fill my life with Himself (Eph 5:18).

  6. I recognize by faith that only God can deal with sin and only God can produce holiness of life. I confess that in my salvation my part was only to receive Him and that He dealt with my sin and saved me. Now I confess that in order to live a holy life, I can only surrender to His will and receive Him as my sanctification; trusting Him to do whatever may be necessary in my life, without and within, so I may be enabled to live today in purity, freedom, rest and power for His glory (Jn 1:12; I Co 1:30; II Co 9:8; Gal 2:20; Heb 4:9; I Jn 5:4; Jude 24).

Having confessed that God is worthy of all praise, that the Scriptures are the only authoritative standard, that only God can deal with sin and produce holiness of life, I again recognize my total dependence upon Him and submission to Him. I accept the truth that praying in faith is absolutely necessary for the realization of the will and grace of God in my daily life.

Recognizing that faith is a total response to God by which the daily provisions the Lord has furnished in Himself are appropriated, I therefore make the following decisions of faith:

  1. For this day (Heb 3:6,13,15; 4:7) I make the decision of faith to surrender wholly to the authority of God as He has revealed Himself in the Scripture to obey Him. I confess my sin, face the sinful reality of my old nature, and deliberately choose to walk in the light, in step with Christ, throughout the hours of this day (Ro 6:16-20; Phil 2:12,13; I Jn 1:7,9).

  2. For this day I make the decision of faith to surrender wholly to the authority of God as revealed in the Scripture–to believe Him. I accept only His Word as final authority. I now believe that since I have confessed my sin He has forgiven and cleansed me (I Jn 1:9). I accept at full value His Word of promise to be my sufficiency and rest, and will conduct myself accordingly (Ex 33:1; I Co 1:30; II Co 9:8; Phil 4:19).

  3. For this day I make the decision of faith to recognize that God has made every provision so that I may fulfill His will and calling. Therefore, I will not make any excuse for my sin and failure (I Th 5:24).

  4. For this day I make the decision of faith deliberately to receive from God that provision which He has made for me. I renounce all self-effort to live the Christian life and to perform God’s service; renounce all sinful praying which asks God to change circumstances and people so that I may be more spiritual; renounce all drawing back from the work of the Holy Spirit within and the call of God without; and renounce all nonbiblical motives, goals, and activities which serve my sinful pride.

— I now sincerely receive Jesus Christ as my sanctification, particularly as my cleansing from the old nature, and ask the Holy Spirit to apply to me the work of Christ accomplished for me in the crucifixion. In cooperation with and dependence upon Him, I obey the command to “put off the old man” (Ro 6:1-14; I Co 1:30; Gal 6:14; Eph 4:22).

— I now sincerely receive Jesus Christ as my sanctification, particularly as my enablement moment by moment to live above sin, and ask the Holy Spirit to apply to me the work of the resurrection so that I may walk in newness of life. I confess that only God can deal with my sin and only God can produce holiness and the fruit of the Spirit in my life. In cooperation with and dependence upon Him, I obey the command to “put on the new man” (Ro 6:1-4; Eph 4:24).

— I now sincerely receive Jesus Christ as my deliverance from Satan and take my position with Him in the heavenlies, asking the Holy Spirit to apply to me the work of the ascension. In His Name I submit myself to God and stand against all of Satan’s influence and subtlety. In cooperation with and dependence upon God, I obey the command to “resist the devil” (Eph 1:20- 23; 2:5; 4:27; 6:10-18; Col 1:13; Ja 4:7; I Pe 3:22; 5:89).

— I now sincerely receive the Holy Spirit as my anointing for every aspect of life and service for today. I fully open my life to Him to fill me afresh in obedience to the command to “be filled with the Holy Spirit” (Eph 5:18; Jn 7:37-39; 14:16,17; 15:26,27; 16:7-15; Ac 1:8).

“Having made this confession and these decisions of faith, I now receive God’s promised rest for this day (Heb 4:1-13). Therefore, I relax in the trust of faith, knowing that in the moment of temptation, trial, or need, the Lord Himself will be there as my strength and sufficiency (I Co 10:13).”

The Warfare Prayer

Another doctrinal tool that has proved of great benefit to me and to many others is the “Warfare Prayer” composed by Dr. Matthews. As a theologian, his unique and thorough way of including sound doctrine in this prayer is most helpful. I would urge anyone facing obvious spiritual warfare to use this prayer daily. It is good to read it aloud as a prayer unto the Lord. Eventually one will be able to incorporate the doctrinal truths expressed into his own prayer life without reading it.

The devil hates this prayer. Usually before working with anyone who has deep demonic affliction, I will request that we read this prayer in unison. Many times the oppressed one can read only with great difficulty. Sometimes sight problems, voice problems, or mind confusion become so intense that the afflicted person can continue only with great effort.

It is the truth of God that Satan cannot resist, and he vigorously fights it being applied against him. Those serious about warfare should daily use a prayer of this type along with other prayer examples shared in this book.


THE WARFARE PRAYER

Heavenly Father, I bow in worship and praise before You. I cover myself with the blood of the Lord Jesus Christ as my protection during this time of prayer. I surrender myself completely and unreservedly in every area of my life to Yourself. I do take a stand against all the workings of Satan that would hinder me in this time of prayer, and I address myself only to the true and living God and refuse any involvement of Satan in my prayer.

[Satan, I command you, in the name of the Lord Jesus Christ, to leave my presence with all your demons, and I bring the blood of the Lord Jesus Christ between us.]

Heavenly Father, I worship You, and I give You praise. I recognize that You are worthy to receive all glory and honor and praise. I renew my allegiance to You and pray that the blessed Holy Spirit would enable me in this time of prayer.

I am thankful, heavenly Father, that You have loved me from past eternity, that You sent the Lord Jesus Christ into the world to die as my substitute that I would be redeemed. I am thankful that the Lord Jesus Christ came as my representative, and that through Him You have completely forgiven me; You have given me eternal life; You have given me the perfect righteousness of the Lord Jesus Christ so I am now justified. I am thankful that in Him You have made me complete, and that You have offered Yourself to me to be my daily help and strength.

Heavenly Father, come and open my eyes that I might see how great You are and how complete Your provision is for this new day. I do, in the name of the Lord Jesus Christ, take my place with Christ in the heavenlies with all principalities and powers (powers of darkness and wicked spirits) under my feet.

I am thankful that the victory the Lord Jesus Christ won for me on the cross and in His resurrection has been given to me and that I am seated with the Lord Jesus Christ in the heavenlies; therefore, I declare that all principalities and powers and all wicked spirits are subject to me in the name of the Lord Jesus Christ.

I am thankful for the armor You have provided, and I put on the girdle of truth, the breastplate of righteousness, the sandals of peace, the helmet of salvation. I lift up the shield of faith against all the fiery darts of the enemy, and take in my hand the sword of the spirit, the Word of God, and use Your Word against all the forces of evil in my life; and I put on this armor and live and pray in complete dependence upon You, blessed Holy Spirit.

I am grateful, heavenly Father, that the Lord Jesus Christ spoiled all principalities and powers and made a show of them openly and triumphed over them in Himself. I claim all that victory for my life today. I reject out of my life all the insinuations, the accusations, and the temptations of Satan.

I affirm that the Word of God is true, and I choose to live today in the light of God’s Word. I choose, heavenly Father, to live in obedience to You and in fellowship with Yourself. Open my eyes and show me the areas of my life that would not please You. Work in my life that there be no ground to give Satan a foothold against me.

Show me any area of weakness. Show me any area of my life that I must deal with so that I would please You. I do in every way today stand for You and the ministry of the Holy Spirit in my life.

By faith and in dependence upon You, I put off the old man and stand into all the victory of the crucifixion where the Lord Jesus Christ provided cleansing from the old nature. I put on the new man and stand into all the victory of the resurrection and the provision He has made for me there to live above sin.

Therefore, in this day, I put off the old nature with its selfishness, and I put on the new nature with its love. I put off the old nature with its fear and I put on the new nature with its courage. I put off the old nature with its weakness and I put on the new nature with its strength. I put off today the old nature with all its deceitful lusts and I put on the new nature with all its righteousness and purity.

I do in every way stand into the victory of the ascension and the glorification of the Son of God where all principalities and powers were made subject to Him, and I claim my place in Christ victorious with Him over all the enemies of my soul. Blessed Holy Spirit, I pray that You would fill me. Come into my life, break down every idol and cast out every foe.

I am thankful, heavenly Father, for the expression of Your will for my daily life as You have shown me in Your Word. I therefore claim all the will of God for today.

I am thankful that You have blessed me with all spiritual blessings in heavenly places in Christ Jesus. I am thankful that You have begotten me unto a living hope by the resurrection of Jesus Christ from the dead. I am thankful that You have made a provision so that today I can live filled with the Spirit of God with love and joy and self-control in my life. And I recognize that this is Your will for me, and I therefore reject and resist all the endeavors of Satan and of his demons to rob me of the will of God.

I refuse in this day to believe my feelings, and I hold up the shield of faith against all the accusations and against all the insinuations that Satan would put in my mind. I claim the fullness of the will of God for today.

I do, in the name of the Lord Jesus Christ, completely surrender myself to You, heavenly Father, as a living sacrifice. I choose not to be conformed to this world. I choose to be transformed by the renewing of my mind, and I pray that You would show me Your will and enable me to walk in all the fullness of the will of God today.

I am thankful, heavenly Father, that the weapons of our warfare are not carnal, but mighty through God to the pulling down of strongholds, to the casting down of imaginations and every high thing that exalted itself against the knowledge of God, and to bring every thought into obedience to the Lord Jesus Christ.

Therefore in my own life today I tear down the strongholds of Satan, and I smash the plans of Satan that have been formed against me. I tear down the strongholds of Satan against my mind, and I surrender my mind to You, blessed Holy Spirit.

I affirm, heavenly Father, that You have not given us the spirit of fear, but of power and of love and of a sound mind. I break and smash the strongholds of Satan formed against my emotions today, and I give my emotions to You. I smash the strongholds of Satan formed against my will today, and I give my will to You, and choose to make the right decisions of faith. I smash the strongholds of Satan formed against my body today, and I give my body to You, recognizing that I am Your temple; and I rejoice in Your mercy and Your goodness.

Heavenly Father, I pray that now through this day You would quicken me; show me the way that Satan is hindering and tempting and lying and counterfeiting and distorting the truth in my life. Enable me to be the kind of person that would please You. Enable me to be aggressive in prayer. Enable me to be aggressive mentally and to think Your thoughts after You, and to give You Your rightful place in my life.

Again, I now cover myself with the blood of the Lord Jesus Christ and pray that You, blessed Holy Spirit, would bring all the work of the crucifixion, all the work of the resurrection, all the work of the glorification, and all the work of Pentecost into my life today. I surrender myself to You.

I refuse to be discouraged. You are the God of all hope. You have proven Your power by resurrecting Jesus Christ from the dead, and I claim in every way Your victory over all satanic forces active in my life, and I reject these forces; and I pray in the name of the Lord Jesus Christ with thanksgiving. Amen.

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John Eckhardt – Warfare Prayers . Jesus Christ Deliverance – Self Deliverance – Breaking the demonic with the Bible Scriptures

Warfare Prayers:

Lord, teach my hands to war and my fingers to fight (Psalm 144:1).

Lord, I am Your End-Times warrior.  Use me as Your weapon against the enemy (2 Chronicles 11:1).

The weapons of my warfare are not carnal but mighty through You to the pulling down of strongholds (2 Corinthians 10:4).

Satan, you have lost the war in heaven (Revelation 12:7).

Let all the enemies that make war with the Lamb be destroyed (Revelation 17:14).

I do not war after the flesh but after the spirit (2 Corinthians 10:3).

Lord, thunder upon the enemy; release Your voice; hail stones and coals of fire (Psalm 18:13).

Send out Your arrows, and scatter them. Shoot out Your light and discomfit them (Psalm 18:14).

Deliver me from my strong enemy, from them that are too strong for me (Psalm 18:17).

Deliver me, and bring me into a large place (Psalm 18:19).

I am your battle-axe and weapon of war (Jeremiah 51:20).

You have given me the necks of my enemies, and I will destroy them in the name of Jesus (Psalm 18:40).

I am Your anointed, and You give me great deliverance (Psalm 18:50).

I will beat them small as the dust and cast them out as mire in the streets (Psalm 18:42).

I have pursued my enemies and overtaken them. I did not turn until they were consumed (Psalm 18:37).

I have wounded them, and they are not able to rise.  They have fallen under my feet (Psalm 18:38).

I tread upon the lion and adder. The young lion and dragon I trample underfoot (Psalm 91:13).

I tread upon serpents and scorpions and over all the power of the enemy, and nothing shall by any means hurt me (Luke 10:19).

I tread down the wicked; they are ashes under my feet (Malachi 4:3).

I will arise and thresh and beat the enemy into pieces (Micah 4:13).

I rebuke every wild boar of the field in the name of Jesus (Psalm 80:13).

I rebuke every spirit that creeps forth from the forest (Psalm 104:20).

I rebuke every beast of the forest that comes to devour (Isaiah 56:9).

I rebuke every lion of the forest that comes to slay (Jeremiah 5:6).

I close the door to every demonic rat that would attempt to come into my life in the name of Jesus (Isaiah 66:17).

I bind and cast out every thief that would try to steal my finances in the name of Jesus (John 10:10).

I bind and cast out any spirit that would try to steal my joy in the name of Jesus.

I bind, expose, and cast out any demon that would try by stealth (undetected) to come into my life (2 Samuel 19:3).

Lord, cleanse my temple and drive out any thief from my life (John 2:14–15).

Lord, lift up a standard against any flood the enemy would try to bring into my life (Isaiah 59:19).

I bind and cast out all familiar spirits that would try to operate in my life in the name of Jesus (Isaiah 8:19).

I bind and rebuke any demon that would try to block my way in the name of Jesus (Matthew 8:28).

I remove all leaven of malice and wickedness from my life (1 Corinthians 5:8).

I rebuke and cast out any froglike spirit from my life in the name of Jesus (Revelation 16:13).

I bind and rebuke devils in high places in the name of Jesus (2 Chronicles 11:15).

I break off any fellowship with devils through sin, the flesh, or sacrifice in the name of Jesus (1 Corintians 10:20).

I command all devils to leave my children in the name of Jesus (Mark 7:29).

Lord, expose any human devils in my life in the name of Jesus (John 6:70).

Lord, expose any children of the devil that would try to come into the church (Acts 13:10).

Let every spirit hiding from me be exposed in the name of Jesus (Joshua 10:16).

Let every hidden snare for my feet be exposed (Jeremiah 18:22).

I stand against and rebuke every wile of the devil (Ephesians 6:11).

I release myself from any snare of the devil in the name of Jesus (2 Timothy 2:26).

I will not come into the condemnation of the devil (1 Timothy 3:6).

Lord, let no doctrine of the devil be established in my life (1 Timothy 4:1).

I nullify the power of any sacrifice made to devils in my city, region, or nation in the name of Jesus (Leviticus 17:7).

I bind and rebuke Molech and any spirit that has been assigned to abort my destiny (Leviticus 18:21).

Give me strength to bring forth my destiny (Isaiah 66:9).

I overcome every antichrist spirit because greater is He that is in me than he that is in the world (1 John 4:4–5).

I loose myself from every spirit of error in the name of Jesus (1 John 4:6).

Lord, let me not operate in the wrong spirit (Luke 9:55).

I loose myself from every spirit of whoredom in the name of Jesus (Hosea 4:12).

Let me have and walk in an excellent spirit (Daniel 6:3).

I will take heed to my spirit at all times (Malachi. 2:15).

I bind and cast out any spirit that would try to tear apart my life in any manner in the name of Jesus (Mark 9:20).

Lord, stir up my spirit to do Your will (Haggai 1:14).

I bind and cast out any demon of slumber from my life in the name of Jesus (Romans 11:8).

I bind and cast out all demons of fear and timidity in the name of Jesus (2 Timothy 1:7).

I bind and cast out all seducing spirits that would come my way in the name of Jesus (1 Timothy 4:1).

I bind and rebuke the angel of light in the name of Jesus (2 Corinthians 11:14).

I reject all false apostolic ministries in the name of Jesus (2 Corinthians 11:13).

I reject all false prophetic ministries in the name of Jesus (Matthew 7:15).

I reject all false teaching ministries in the name of Jesus (2 Peter 2:1).

Expose all false brethren to me (2 Corinthians 11:26).

I reject the mouth of vanity and the right hand of falsehood (Psalm 144:8).

I reject every false vision and every false prophetic word released into my life (Jeremiah 14:14).

I bind Satan, the deceiver, from releasing any deception into my life (Revelation 12:9).

I bind and cast out all spirits of self-deception in the name of Jesus (1 Corinthians 3:18).

I bind and cast out any spirit of sorcery that would deceive me in the name of Jesus (Revelation 18:23).

Lord, let no man deceive me (Matthew 24:4).

I bind and rebuke any bewitchment that would keep me from obeying the truth (Galatians 3:1).

I pray for utterance and boldness to make known the mystery of the gospel (Ephesians 6:19).

Deliver me out of the hand of wicked and unreasonable men (2 Thessalonians 3:2).

Evil spirits leave my life as I hear and speak the Word (Matthew 8:16).

I rebuke, still, and cast out the avenger (Psalm 8:2).

I bind and cast out any creeping spirit that would attempt to creep into my life (Ezekiel 8:10).

Let the hammer of the wicked be broken (Jeremiah 50:23).

I renounce all earthly, sensual, and demonic wisdom (James 3:15).

I cast out devils, and I will be perfected (Luke 13:32).

Let every Pharaoh that would pursue my life be drowned in the sea (Exodus 15:4).

I rebuke every demonic bee that would surround me in the name of Jesus (Psalm 118:12).

I bind and cast out any spirit of Absalom that would try to steal my heart from God’s ordained leadership (2 Samuel 15:6).

I will sleep well. I will not be kept awake by any spirit of restlessness or insomnia (Psalm 3:5).

I laugh at the enemy through the Holy Spirit (Psalm 2:4).

I cut the cords of the wicked from my life (Psalm 129:4).

Let every cord the enemy tries to put around my life be like burning flax (Judges 15:14).

I break down every wall of Jericho (Joshua 6:5).

Lord, cleanse my life from secret faults (Psalm 19:12).

Lord, let Your secret be upon my tabernacle (Job 29:4).

Lead me and guide me for Your name’s sake (Psalm 31:3).

Guide me continually (Isaiah 58:11).

Guide me into all truth (John 16:13).

Guide me with Your eye (Psalm 32:8).

Let me guide my affairs with discretion (Psalm 112:5).

Guide me by the skilfulness of Your hands (Psalm 78:72).

Lead me in a plain path because of my enemies (Psalm 27:11).

Lead me not into temptation, but deliver me from evil (Matthew 6:13).

Lead me, and make Your way straight before my eyes (Psalm 5:8).

Make the crooked places straight and the rough places smooth before me (Isaiah 40:4).

Send out Your light and truth, and let them lead me (Psalm 43:3).

Make darkness light before me and crooked things straight (Isaiah 42:16).

Teach me to do your will, and lead me into the land of uprightness (Psalm 143:10).

I put on the garment of praise for the spirit of heaviness (Isaiah 61:3).

Clothe me with the garment of salvation (Isaiah 61:10).

I put on my beautiful garments (Isaiah 52:1).

Let my garments always be white (Ecclesiastes 9:8).

Let me be clothed with humility (1 Peter 5:5).

Cover me with the robe of righteousness (Isaiah 61:10).

Let my clothes be full of Your virtue (Mark 5:30).

Let a mantle of power rest upon my life (2 Kings 2:8).

Lord, give me wisdom in every area where I lack (James 1:5).

 

In Jesus’s Mighty Name we pray, Amen!

 

 

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Is Christianity the One True Religion? Jesus Christ His Teaching and Apologetics – Jesus fulfilled the Prophecy

Is Christianity the One True Religion?
Yes, Christianity is the one true religion.  That may sound awfully dogmatic and narrow-minded, but the simple truth is that Christianity is the only true religion.  Jesus said that He alone was the way to the Father (John 14:6) – that He alone revealed the Father (Matt. 11:27; Luke 10:22).  Christians do not go around saying Christianity is the only way because they are arrogant, narrow-minded, stupid, and judgmental.  They do so because they believe what Jesus said.  They believe in Jesus, who claimed to be God (John 8:58; Exodus 3:14), who forgave sins (Mark 2:5; Luke 5:20; 7:48), and who rose from the dead (Luke 24:24-29; John 2:19f).  Jesus said that He was the only way.  Jesus is unique.  He was either telling the truth, He was crazy, or He was a liar.  But since everyone agrees that Jesus was a good man, how then could He be both good and crazy or good and a liar? He had to be telling the truth.  He is the only way.

Christianity is not just a religion; it is a relationship with God.  It is a trusting in Jesus and what He did on the cross (1 Cor. 15:1-4) – not on what you can do for yourself (Ephesians 2:8-9).

Buddha didn’t rise from the dead nor did Confucius or Zoroaster.  Muhammad didn’t fulfill detailed prophecy.  Alexander the Great didn’t raise the dead or heal the sick.  And though there is far less reliable information written about them, people believed in them.

The scripture is right when it says in 1 Pet. 2:7-8, “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,’ 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.” (NASB).

The Mathematical Odds of Jesus Fulfilling Prophecy

“The following probabilities are taken from Peter Stoner in Science Speaks (Moody Press, 1963) to show that coincidence is ruled out by the science of probability.  Stoner says that by using the modern science of probability in reference to eight prophecies, ‘we find that the chance that any man might have lived down to the present time and fulfilled all eight prophecies is 1 in 1017.”  That would be 1 in 100,000,000,000,000,000.  In order to help us comprehend this staggering probability, Stoner illustrates it by supposing that “we take 1017 silver dollars and lay them on the face of Texas.  They will cover all of the state two feet deep.  Now mark one of these silver dollars and stir the whole mass thoroughly, all over the state.  Blindfold a man and tell him that he can travel as far as he wishes, but he must pick up one silver dollar and say that this is the right one.  What chance would he have of getting the right one?  Just the same chance that the prophets would have had of writing these eight prophecies and having them all come true in any one man.”

Stoner considers 48 prophecies and says, “We find the chance that any one man fulfilled all 48 prophecies to be 1 in 10157, or 1 in 10,00,000,000,000,000,000,000,000,000, 000,000,000,000,000, 000,000,000,000,000,000,000,000,000,000,000,000,000,000, 000, 000,000,000,000,000,000,000, 000,000,000,000,000,000,000,000,000,000,000,000,000 000,000,000.” 1

The estimated number of electrons in the universe is around 1079.  It should be quite evident that Jesus did not fulfill the prophecies by accident. He was who He said He was: the only way (John 14:6).

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Bible Study on Gospel of John, Chapter 1 – John 1:1–51 – The World – Jesus Christ – Beginning of Creation – John the Baptist – Regeneration

THE WORD

  1. “In the beginning was the Word, and the Word was with God, and the Word was God.
    1. Genesis 1:1, “In the beginning God created the heavens and the earth.”
    2. The word “word” was familiar to the Greeks who understood it to be the rational principle that governed the universe. The Jews understood the word to mean God.1  Therefore John was seeking to establish that the word which was God and was in the beginning is that governing principle.
    3. The word is eternal.  The Word is divine.  The word is personal.
      1. John 8:58, “Jesus said to them, “Truly, truly, I say to you, before Abraham was born, I am.””
    4. God created through his word is Genesis 1:3 demonstrates, “Then God said, “Let there be light”; and there was light.”
    5. Jehovah’s Witnesses render this as “and the Word was a God”
      1. This is problematic because it implies polytheism.
  2. He was in the beginning with God.
    1. This hints at the Trinity due to the word being God and yet with God.  At the very least this is a plurality within the Godhead
    2. Notice the distinguishing between the “He” and “with God”.  Yet, John 1:1 already said the “Word was God.” To be God and with God implies a separation from God, yet also a sharing of the same nature of God, as John 1:1 says “the Word with God and the Word was God.”
  3. All things came into being through Him, and apart from Him nothing came into being that has come into being.
    1. John the apostle is telling us that the Word, which later became flesh, (John 1:14) is the source of all creation. Notice “through him.”  This shows the work of God through the Word.  Yet, the “Word was God.”
    2. Some might say that God used the pre-incarnate Christ as the conduit through whom creation was made. Often this comment is offered in an attempt to deny the deity of Christ.  Yet, that cannot work in light of the following verses.
      1. Isaiah 44:24, “Thus says the LORD, your Redeemer, and the one who formed you from the womb, “I, the LORD, am the maker of all things, stretching out the heavens by Myself And spreading out the earth all alone,”
        1. The LORD (YHWH) is the sole creator of all things.  If this is the case, and the Word is the means by which God created, then it could not be said that YHWH created all things alone.  But, since YHWH created all things alone, and the Word was God, then we can see the harmony in these verses.
      2. Colossians 1:15–17, “He is the image of the invisible God, the firstborn of all creation. 16 For by Him all things were created, both in the heavens and on earth, visible and invisible, whether thrones or dominions or rulers or authorities—all things have been created through Him and for Him. 17 He is before all things, and in Him all things hold together.”
        1. Firstborn does not mean first created. Firstborn is a transferable title, a title of pre-eminence and does not necessitate being a created thing when applied to Jesus.
          1. Gen. 41:51-52, “And Joseph called the name of the first-born Manasseh: For, said he, God has made me forget all my toil, and all my father’s house. And the name of the second called he Ephraim: For God has made me fruitful in the land of my affliction.”
          2. Jer. 31:9, “…for I am a father to Israel, and Ephraim is My firstborn.”
        2. The Jehovah’s Witness New World translation inserts the word “other” four times in this text.  
          1. NWT, “because by means of him all [other] things were created in the heavens and upon the earth, the things visible and the things invisible, no matter whether they are thrones or lordships or governments or authorities. All [other] things have been created through him and for him. 17Also, he is before all [other] things and by means of him all [other] things were made to exists.”
        3. There are two Greek words for the word “other”, allos which means another of the same kind and heteros which means another of a different kind. Paul could have used either word. However, he chose to use neither one. Therefore, the New World translation is incorrect and its attempt to deny the deity of Christ is wrong.
  4. In Him was life, and the life was the Light of men.
    1. The first appearance of the word “life” is in this verse.  The word “life” occurs 47 times in 39 verses in the New American Standard Bible
    2. Life:  Jesus, as the creator, provides physical life as well as spiritual life.
      1. John 10:27–28, “My sheep hear My voice, and I know them, and they follow Me; 28 and I give eternal life to them, and they will never perish; and no one will snatch them out of My hand.”
    3. The first occurrence of the word “light” is in this verse. The word “light” occurs 23 times in 16 verses in the new American Standard Bible.
    4. Light: Jesus is the light. Notice the similarity with Genesis 1:3, “Then God said, “Let there be light”; and there was light.”
      1. There are many verses in the gospel of John that speak of Jesus as being the light.
        1. John 3:19, “This is the judgment, that the Light has come into the world, and men loved the darkness rather than the Light, for their deeds were evil.”
        2. John 8:12, “Then Jesus again spoke to them, saying, “I am the Light of the world; he who follows Me will not walk in the darkness, but will have the Light of life.””
        3. John 12:35, “So Jesus said to them, “For a little while longer the Light is among you. Walk while you have the Light, so that darkness will not overtake you; he who walks in the darkness does not know where he goes.”
        4. John 12:46, “I have come as Light into the world, so that everyone who believes in Me will not remain in darkness.”
  5. The Light shines in the darkness, and the darkness did not comprehend it.
    1. The allusion to Genesis is obvious. 
      1. Genesis 1:4, “God saw that the light was good; and God separated the light from the darkness.”
    2. In this verse of John 1:5, light and darkness are symbols of good and evil.
    3. The word for “comprehend” is katelaben, from katalambano.  It means to “apprehend, attain, obtain, find, lay hold of, seize.”2  It is used figuratively here of “seizing the mind”, comprehending, understanding.
    4. Related Verses
      1. John 3:19–21, “This is the judgment, that the Light has come into the world, and men loved the darkness rather than the Light, for their deeds were evil. 20 “For everyone who does evil hates the Light, and does not come to the Light for fear that his deeds will be exposed. 21 “But he who practices the truth comes to the Light, so that his deeds may be manifested as having been wrought in God.””
      2. Acts 26:15–18, “And I said, ‘Who are You, Lord?’ And the Lord said, ‘I am Jesus whom you are persecuting. 16 ‘But get up and stand on your feet; for this purpose I have appeared to you, to appoint you a minister and a witness not only to the things which you have seen, but also to the things in which I will appear to you; 17 rescuing you from the Jewish people and from the Gentiles, to whom I am sending you, 18 to open their eyes so that they may turn from darkness to light and from the dominion of Satan to God, that they may receive forgiveness of sins and an inheritance among those who have been sanctified by faith in Me.’”

JOHN THE BAPTIST

  1. There came a man sent from God, whose name was John.
    1. Old Testament Prophecy of John the Baptist
      1. Malachi 3:1, “Behold, I am going to send My messenger, and he will clear the way before Me. And the Lord, whom you seek, will suddenly come to His temple; and the messenger of the covenant, in whom you delight, behold, He is coming,” says the LORD of hosts.”
    2. The word “sent” is from the Greek apostello, to send, from which we get apostle.
    3. Jesus spoke of John the Baptist
      1. Matt. 11:7-11, “As these men were going away, Jesus began to speak to the crowds about John, “What did you go out into the wilderness to see? A reed shaken by the wind? 8 “But what did you go out to see? A man dressed in soft clothing? Those who wear soft clothing are in kings’ palaces! 9 “But what did you go out to see? A prophet? Yes, I tell you, and one who is more than a prophet. 10 “This is the one about whom it is written, ‘BEHOLD, I SEND MY MESSENGER AHEAD OF YOU, WHO WILL PREPARE YOUR WAY BEFORE YOU.’ 11 “Truly I say to you, among those born of women there has not arisen anyone greater than John the Baptist! Yet the one who is least in the kingdom of heaven is greater than he.”
    4. Biography of John the Baptist
      1. He was born in the hill country of Judah (Luke 1:39)
      2. He was the son of Zechariah a priest (Luke 1:5)
      3. His parents were godly and obey the commands of God (Luke 1:6)
      4. His birth was prophesied by the angel of the Lord (Luke 1:8-13)
      5. His name was assigned by the angel (John 1:13)
      6. He would be great in God’s eyes, would not drink any alcohol, and would be filled with the Holy Spirit from his mother’s womb (Luke 1:15)
      7. He was related to Jesus (Luke 1:36)
      8. He lived in the deserts until the day of his public appearance (Luke 1:80)
      9. He preached a baptism of repentance for the forgiveness of sins (Luke 3:3)
      10. He bore witness of Jesus (Mark 1:7-8)
      11. He baptized Jesus (Matthew 3:14-17)
      12. He reprimanded Herod who imprisoned him (Luke 3:19-20; Matthew 14:3-5)
      13. He was beheaded by Herod (Mark 6:27)
      14. His body was laid in the tomb (Mark 6:29)
    5. John the Baptist as Elijah
      1. He is Elijah, Matthew 11:13–14, “For all the prophets and the Law prophesied until John. 14 “And if you are willing to accept it, John himself is Elijah who was to come.”
      2. He is not Elijah, John 1:19–21, “This is the testimony of John, when the Jews sent to him priests and Levites from Jerusalem to ask him, “Who are you?” 20 And he confessed and did not deny, but confessed, “I am not the Christ.” 21 They asked him, “What then? Are you Elijah?” And he said, “I am not.” “Are you the Prophet?” And he answered, “No.””
      3. Spirit of Elijah, “It is he who will go as a forerunner before Him in the spirit and power of Elijah, TO TURN THE HEARTS OF THE FATHERS BACK TO THE CHILDREN, and the disobedient to the attitude of the righteous, so as to make ready a people prepared for the Lord.”
      4. John the Baptist wore a garment of camel’s hair, Matthew 3:4, “Now John himself had a garment of camel’s hair and a leather belt around his waist; and his food was locusts and wild honey.”
      5. Elijah 2 Kings 1:8, “They answered him, “He was a hairy man with a leather girdle bound about his loins.” And he said, “It is Elijah the Tishbite.””
        1. “This was the description not of his person, as in the case of Esau, but of his dress, which consisted either of unwrought sheep or goatskins (Heb. 11:37), or of camel’s haircloth—the coarser manufacture of this material like our rough haircloth.”3
        2. John the Baptist’s father was Zechariah who was a temple worker and may have had access to artifacts from ancient times.
  2. He came as a witness, to testify about the Light, so that all might believe through him.
  3. He was not the Light, but he came to testify about the Light.
    1. The function of John the Baptist was to bear witness of the light, being Jesus. John was sent from God (v. 6).
    2. The word “testify” occurs 33 times in the gospel of John.
    3. Testifying/bearing witness of Christ
      1. Jesus bears witness of Himself, (John 8:18; 14:6)
      2. Jesus’ works bear witness of Himself, (John 5:36; 10:25)
      3. The Father bears witness of Jesus, (John 5:37; 8:18; 1 John 5:9)
      4. The Holy Spirit bears witness of Jesus, (John 15:26)
      5. The multitudes bear witness of Jesus, (John 12:17)
      6. The Prophets bear witness of Jesus, (Acts 10:43)
      7. The Scriptures bear witness of Jesus, (John 5:39)
  4. There was the true Light which, coming into the world, enlightens every man.
    1. Light
      1. 1 John 1:5, “This is the message we have heard from Him and announce to you, that God is Light, and in Him there is no darkness at all.”
      2. John 8:12, “Then Jesus again spoke to them, saying, “I am the Light of the world; he who follows Me will not walk in the darkness, but will have the Light of life.””
      3. John 9:5, “While I am in the world, I am the Light of the world.”
      4. John 12:46, “I have come as Light into the world, so that everyone who believes in Me will not remain in darkness.”
      5. Matthew 5:14, “You are the light of the world. A city set on a hill cannot be hidden.”
    2. World
      1. The word “world” here refers to the physical realm into which Jesus had entered via his incarnation and humiliation.
        1. Philippians 2:5–8, “Have this attitude in yourselves which was also in Christ Jesus, 6 who, although He existed in the form of God, did not regard equality with God a thing to be grasped, 7 but emptied Himself, taking the form of a bond-servant, and being made in the likeness of men. 8 Being found in appearance as a man, He humbled Himself by becoming obedient to the point of death, even death on a cross.”
      2. The word “world” is used in different ways in the New Testament. It can mean…
        1. The earth
          1. John 17:5, “Now, Father, glorify Me together with Yourself, with the glory which I had with You before the world was.”
        2. A limited and/or known area
          1. 1 Peter 5:9, “But resist him, firm in your faith, knowing that the same experiences of suffering are being accomplished by your brethren who are in the world.”
        3. People of all kinds
          1. John 3:17, “For God did not send the Son into the world to judge the world, but that the world might be saved through Him.”
        4. Possessions, power, influence
          1. Luke 9:25, “For what is a man profited if he gains the whole world, and loses or forfeits himself?”
    3. “Enlightens every man”
      1. What is meant by “enlightens every man”?
      2. Does in mean every individual who has ever lived, was then living, or will live?  If so, how is this done?  Via the Bible?  Preaching?  Is it I statement about the general idea of the gospel message going forth?
      3. What exactly is the enlightening? Does it mean that Jesus is making himself known to everyone all over the world?  Or, does it mean that in the process of evangelism he enlightens every man about the truth of sin and salvation and the necessity of trusting in him and his sacrifice?
      4. Could it be a conscience that is provided to every individual?
      5. Does “everyman” mean it in a literal sense or in a general sense to all types of people all over the world?
      6. Debate on the answers of the questions continues within the Christian church.
  5. He was in the world, and the world was made through Him, and the world did not know Him.
    1. Jesus was born in Bethlehem. He was born into the world and yet the world  was made by him.
    2. To not know who Jesus is, is to not know his divinity, his Majesty, his work, his love, his purpose.
  6. He came to His own, and those who were His own did not receive Him.
    1. Jesus came to the Jews but the Jews, as a whole, rejected him.
    2. Matthew 10:5–6, “These twelve Jesus sent out after instructing them: “Do not go in the way of the Gentiles, and do not enter any city of the Samaritans; 6 but rather go to the lost sheep of the house of Israel.”
    3. Matthew 15:24, “But He answered and said, ‘I was sent only to the lost sheep of the house of Israel.'”
    4. Old Testament Verses as background about the Messiah
      1. Genesis 12:3, “And I will bless those who bless you, and the one who curses you I will curse. And in you all the families of the earth will be blessed.””

 REGENERATION 

  1. But as many as received Him, to them He gave the right to become children of God, even to those who believe in His name,
    1. Receiving [lambano] Christ is an action performed by the believer.  It is enabled by God’s regenerative work in us.
      1. The unbeliever cannot receive Christ of his own, sinful free will which is what the following verse 12 tells us.
    2. Receiving Christ means that we become the children of God.
      1. “in John’s Gospel believers are referred to as God’s children and never as “God’s sons.”4
      2. Children of God
        1. Romans 8:14, “For all who are being led by the Spirit of God, these are sons of God.”
        2. 2 Corinthians 6:17–18, “Therefore, COME OUT FROM THEIR MIDST AND BE SEPARATE,” says the Lord. “AND DO NOT TOUCH WHAT IS UNCLEAN; And I will welcome you. 18 “And I will be a father to you, And you shall be sons and daughters to Me,” Says the Lord Almighty.”
        3. Galatians 3:26, “For you are all sons of God through faith in Christ Jesus.”
        4. Galatians 4:6, “Because you are sons, God has sent forth the Spirit of His Son into our hearts, crying, “Abba! Father!””
        5. 2 Peter 1:4, “For by these He has granted to us His precious and magnificent promises, so that by them you may become partakers of the divine nature, having escaped the corruption that is in the world by lust.”
        6. 1 John 3:1, “See how great a love the Father has bestowed on us, that we would be called children of God; and such we are. For this reason the world does not know us, because it did not know Him.”
    3. Believe in his name
      1. This means to trust in Christ, to put hope and faith in him.  It does not mean simple intellectual acknowledgment (ascentia).  It means faithful trust (fiducia).
  2. who were born, not of blood nor of the will of the flesh nor of the will of man, but of God.
    1. not of blood – not of human origin
    2. not of the will of the flesh – not of carnal desires
    3. not of the will of man – human effort and desire
      1. It is man who is deceitful (Jer. 17:9), full of evil (Mark 7:21-23), loves darkness rather than light (John 3:19), and cannot come to God on his own (John 6:44), does not seek for God (Rom. 3:10-12), is helpless and ungodly (Rom. 5:6), is a slave of sin (Rom. 6:20; John 8:34), cannot receive spiritual things (1 Cor. 2:14), is dead in his sins (Eph. 2:1), is by nature a child of wrath (Eph. 2:3), and is at enmity with God (Eph. 2:15).
      2. It is God who appoints people to believe (Acts 13:48), grants the act of believing (Phi1:29), works faith in the believer (John 6:28-29), grants us repentance (2 Tim. 2:24-25), causes us to be born again (1 Pet. 1:3), grants that we come to Jesus (John 6:65), and predestines us to salvation (Rom. 8:29-30).
    4. Regeneration precedes faith
      1. Since the unbeliever is in a precarious position and since it is God who must intervene, how then does regeneration and faith work?  here is an illustration using a light bulb.
        1. In a light bulb whenever electricity is present, light is also present. However, light is not the cause of electricity. Electricity is the cause of the light. Though they occur simultaneously, we would say that the electricity is logically prior to the light since it is the cause of the light. Likewise, in our salvation, regeneration is the logically prior condition that brings the result of belief. 

INCARNATION OF THE WORD

  1. And the Word became flesh, and dwelt among us, and we saw His glory, glory as of the only begotten from the Father, full of grace and truth.
    1. Jesus is the Word made flesh, he is God in flesh.
      1. Colossians 2:9, “For in Him all the fullness of Deity dwells in bodily form,”
    2. Dwelt among us
      1. The word in Greek for “dwelt” is from the Greek σκηνόω, skēnóō.  It means to tent, to encamp.
      2. Exodus 25:8, “Let them construct a sanctuary for Me [God], that I may dwell among them.”
      3. God desires to dwell among his people. God walked with Adam and Eve in the garden. When they sinned he went looking for them.
        1. 1 Corinthians 1:9, “God is faithful, through whom you were called into fellowship with His Son, Jesus Christ our Lord.”
    3. Only begotten
      1. The Greek word for “only begotten” is μονογενής, monogenas.  It means both only begotten and unique.
    4. From the Father
      1. Jesus was sent by God the Father.
      2. Jesus says “sent me” in Reference to God the Father 33 times in the Gospel of John, in the NASB.
        1. John 6:39, “This is the will of Him who sent Me, that of all that He has given Me I lose nothing, but raise it up on the last day.”
        2. John 6:44, “No one can come to Me unless the Father who sent Me draws him; and I will raise him up on the last day.”
        3. John 8:42, “Jesus said to them, “If God were your Father, you would love Me, for I proceeded forth and have come from God, for I have not even come on My own initiative, but He sent Me.”
    5. Full of grace and truth
      1. The term “full of grace” occurs only two times in the New Testament, here in John 1:14 and in Acts 6:8.
        1. Acts 6:8, “And Stephen, full of grace and power, was performing great wonders and signs among the people.”
        2. Stephen was “full of the spirit and of wisdom” (Acts 6:3).
        3. But only is Jesus is said to be “full of grace and truth”.  Stephen was “full of grace”.
      2. This is important in light of the Roman Catholic doctrine that Mary was full of grace. The Roman Catholics reference Luke 1:28 which says, “And coming in, he said to her, “Greetings, favored one! The Lord is with you.”
        1. “favored one” is the single Greek word kexaritomena and means highly favored, make accepted, make graceful, etc. It does not mean “full of grace” which is “plaras karitos” (plaras = full and karitos = Grace) in the Greek.
      3. V. 17 also speaks of grace and truth in reference to Jesus.
  2. John testified about Him and cried out, saying, “This was He of whom I said, ‘He who comes after me has a higher rank than I, for He existed before me.’ ”
    1. Again, John the Baptist is mentioned which signifies the importance of his testimony concerning Jesus.
    2. John the Baptist’s ‘crying out’ signifies his proclamation, his prophetic activity regarding Jesus.
      1. Malachi 3:1, “Behold, I am going to send My messenger, and he will clear the way before Me. And the Lord, whom you seek, will suddenly come to His temple; and the messenger of the covenant, in whom you delight, behold, He is coming,” says the LORD of hosts.”
    3. John the apostle makes it clear that Jesus was of a higher position than John the Baptist and the reason is because Jesus existed before John.
      1. This is reminiscent of primogeniture the teaching that the firstborn has priority and authority.
      2. Jesus is called the firstborn of creation:  Colossians 1:15, “He is the image of the invisible God, the firstborn of all creation.”
      3. See Also, John 8:58, “Jesus said to them, “Truly, truly, I say to you, before Abraham was born, I am.””
  3. For of His fullness we have all received, and grace upon grace.
    1. Who is the “all” who have received the fullness?  Obviously, it cannot mean those who reject him.
      1. The “all” probably refers to only those who have received Christ (v. 12).
    2. Grace upon Grace:  the term is not clear. It could mean blessing upon blessing.
  4. For the Law was given through Moses; grace and truth were realized through Jesus Christ.
    1. Moses was the individual through whom God’s Law was revealed.
    2. Grace and truth are realized only through Jesus.  The phrase only occurs here and in verse 14.
      1. John 14:6, “Jesus said to him, “I am the way, and the truth, and the life; no one comes to the Father but through Me.”
  5. No one has seen God at any time; the only begotten God who is in the bosom of the Father, He has explained Him.
    1. We know that God is seen in the Old Testament in many places (Genesis 17:1; 18:1; Exodus 6:2-3; 24:9-11; Numbers 12:6-8), so what we make of this phrase no one has seen God at any time?
    2. Contextually, John 1:1 speaks of the word in relationship to God. In verse 14 after the word becomes flesh, in the Gospel of John, each reference to “God” is in reference to the Father.
    3. This is consistent with the words of Christ in John 6:46, “Not that anyone has seen the Father, except the One who is from God; He has seen the Father.”

JOHN THE BAPTIST’S TESTIMONY

  1. This is the testimony of John, when the Jews sent to him priests and Levites from Jerusalem to ask him, “Who are you?”
    1. Priests and Levites:  They were sent by the Jews, the members of the Sanhedrin.
      1. The Sanhedrin was the “Supreme judicial council of Judaism with 71 members, located in Jerusalem. It figures prominently in the passion narrative of the Gospels during Jesus’ trial and appears again in Acts as the judicial court which investigates and persecutes the growing Christian church.”5
      2. The Priests were in charge of Temple worship in Jerusalem.
      3. The Levites were also priests, but were from the tribe of Levi, and were subordinate to the priests. There were various cities that were set aside for their use (Numbers 35:1-8; Joshua 21:1-45; 1 Chron. 6:54-81) and they were involved in the care and transportation of of the tabernacle.
        1. Levites were divided into three families: Kohath, Gershon, and Merari (Num. 4:1-49).
      4. Neither the priests and the Levites owned land. They received their support through their priestly duties in the temple and in religious education.
  2. And he confessed and did not deny, but confessed, “I am not the Christ.”
    1. The Jews had been awaiting the Christ, the Messiah, and John made it clear that he was not the one they were expecting.
    2. John the Baptist was the messenger sent by God (Malachi 3:1), to bear witness of Jesus, not himself.
  3. They asked him, “What then? Are you Elijah?” And he said, “I am not.” “Are you the Prophet?” And he answered, “No.”
    1. If John the Baptist was not the Messiah, then  was he Elijah or the Prophet?
      1. Elijah
        1. Malachi 4:5–6, “Behold, I am going to send you Elijah the prophet before the coming of the great and terrible day of the LORD. 6 “He will restore the hearts of the fathers to their children and the hearts of the children to their fathers, so that I will not come and smite the land with a curse.””
      2. The Prophet
        1. Deuteronomy 18:15, “The LORD your God will raise up for you a prophet like me from among you, from your countrymen, you shall listen to him.”
  4. Then they said to him, “Who are you, so that we may give an answer to those who sent us? What do you say about yourself?”
    1. He denied himself.  So they wanted to know who he was.
  5. He said, “I am A VOICE OF ONE CRYING IN THE WILDERNESS, ‘MAKE STRAIGHT THE WAY OF THE LORD,’ as Isaiah the prophet said.”
    1. John claims to be the prophetic fulfillment of Isaiah 40:3, “A voice is calling, “Clear the way for the LORD [YHWH] in the wilderness. Make smooth in the desert a highway for our God.”
    2. Notice that the Hebrew says YHWH and says he is preparing the way for God.
  6. Now they had been sent from the Pharisees.
    1. Pharisees were the dominate religious group in Israel from around 100 B.C.
    2. “Traditional” View The “traditional” view of the Pharisees has been that they were a Jewish sect or party whose members voluntarily took upon themselves a strict regimen of laws pertaining to purity, sabbath observance, prayer, and tithing.”6
    3. Luke 18:9-14, “And He also told this parable to some people who trusted in themselves that they were righteous, and viewed others with contempt: 10 “Two men went up into the temple to pray, one a Pharisee and the other a tax collector. 11 “The Pharisee stood and was praying this to himself: ‘God, I thank You that I am not like other people: swindlers, unjust, adulterers, or even like this tax collector. 12 ‘I fast twice a week; I pay tithes of all that I get.’ 13 “But the tax collector, standing some distance away, was even unwilling to lift up his eyes to heaven, but was beating his breast, saying, ‘God, be merciful to me, the sinner!’ 14 “I tell you, this man went to his house justified rather than the other; for everyone who exalts himself will be humbled, but he who humbles himself will be exalted.”
  7. They asked him, and said to him, “Why then are you baptizing, if you are not the Christ, nor Elijah, nor the Prophet?”
    1. They wanted to know why he was gathering disciples through baptism. 
  8. John answered them saying, “I baptize in water, but among you stands One whom you do not know.
    1. They wanted to know why he was gathering disciples through baptism.
  9. “It is He who comes after me, the thong of whose sandal I am not worthy to untie.”
    1. Jesus comes after John because John is supposed to prepare the way for Jesus.
    2. Slaves untied the shoes of their masters.
    3. Feet were dirty and sandals covered dirty feet.
  10. These things took place in Bethany beyond the Jordan, where John was baptizing.
    1. They exact site of Bethany is no longer known. It was east of the Jordan, not the same Bethany that is near Jerusalem.

THE LAMB OF GOD

  1. The next day he saw Jesus coming to him and said, “Behold, the Lamb of God who takes away the sin of the world!
    1. A lamb was the animal of sacrifice.
      1. Exodus 12:3–7, “Speak to all the congregation of Israel, saying, ‘On the tenth of this month they are each one to take a lamb for themselves, according to their fathers’ households, a lamb for each household. 4 ‘Now if the household is too small for a lamb, then he and his neighbor nearest to his house are to take one according to the number of persons in them; according to what each man should eat, you are to divide the lamb. 5 ‘Your lamb shall be an unblemished male a year old; you may take it from the sheep or from the goats. 6 ‘You shall keep it until the fourteenth day of the same month, then the whole assembly of the congregation of Israel is to kill it at twilight. 7 ‘Moreover, they shall take some of the blood and put it on the two doorposts and on the lintel of the houses in which they eat it.”
      2. Numbers 28:11, “Then at the beginning of each of your months you shall present a burnt offering to the LORD: two bulls and one ram, seven male lambs one year old without defect.”
      3. “Every use of “lamb” in the New Testament is figurative: twenty-eight times with reference to Christ (twenty-four in Revelation; Gk. arníon), twice for followers of Christ, and once in the description of the beast out of the earth (Rev. 13:11).”7
    2. Sin of the world is all nations, not just the Jews.
      1. Matthew 10:5–6, “These twelve Jesus sent out after instructing them: “Do not go in the way of the Gentiles, and do not enter any city of the Samaritans; 6 but rather go to the lost sheep of the house of Israel.”
      2. Matthew 15:24, “But He answered and said, ‘I was sent only to the lost sheep of the house of Israel.'”
    3. Jesus was crucified at Passover, the time of the sacrifice of the Passover lambs.
      1. John 19:14–15, “Now it was the day of preparation for the Passover; it was about the sixth hour. And he said to the Jews, “Behold, your King!” 15 So they cried out, “Away with Him, away with Him, crucify Him!” Pilate said to them, “Shall I crucify your King?” The chief priests answered, “We have no king but Caesar.””
  2. “This is He on behalf of whom I said, ‘After me comes a Man who has a higher rank than I, for He existed before me.’ 
    1. This is a repeat of v. 15 which says, “This was He of whom I said, ‘He who comes after me has a higher rank than I, for He existed before me.’ “
    2. John is speaking of Jesus’ pre-existence.
      1. The angel Gabriel (Luke 1:26) was sent to Mary revealing that John the Baptist was already in the womb of her relative for six months.
        1. Luke 1:36, “And behold, even your relative Elizabeth has also conceived a son in her old age; and she who was called barren is now in her sixth month.”
    3. Scripture about Jesus’ pre-existence
      1. Micah 5:2, “But as for you, Bethlehem Ephrathah, too little to be among the clans of Judah, From you One will go forth for Me to be ruler in Israel. His goings forth are from long ago, From the days of eternity.””
      2. John 8:58, “Jesus said to them, ‘Truly, truly, I say to you, before Abraham was born, I am.'”
      3. John 17:5, “Now, Father, glorify Me together with Yourself, with the glory which I had with You before the world was.”
      4. Colossians 1:17, “He is before all things, and in Him all things hold together.”
    4. Order of existence, physical before spiritual
      1. 1 Corinthians 15:45–47, “So also it is written, “The first MAN, Adam, BECAME A LIVING SOUL.” The last Adam became a life-giving spirit. 46 However, the spiritual is not first, but the natural; then the spiritual. 47 The first man is from the earth, earthy; the second man is from heaven.”
        1. Adam the man, became a living soul. It is not Adam the pre-existing spirit became a living soul.
        2. v. 46, the natural is first, then the spiritual.
  3. “I did not recognize Him, but so that He might be manifested to Israel, I came baptizing in water.”
    1. Baptism is a form of public identification.
    2. Either sprinkling or immersion
  4. John testified saying, “I have seen the Spirit descending as a dove out of heaven, and He remained upon Him.”
    1. Matthew 3:16–17, “After being baptized, Jesus came up immediately from the water; and behold, the heavens were opened, and he saw the Spirit of God descending as a dove and lighting on Him, 17 and behold, a voice out of the heavens said, “This is My beloved Son, in whom I am well-pleased.””
    2. Jesus is a priest after the order of Melchizedek
      1. Hebrews 4:14, “Therefore, since we have a great high priest who has passed through the heavens, Jesus the Son of God, let us hold fast our confession.”
      2. Hebrews 6:20, “where Jesus has entered as a forerunner for us, having become a high priest forever according to the order of Melchizedek.”
    3. To be consecrated as a priest, Jesus had to be:
      1. 30 years of age
        1. Numbers 4:1-3, “Then the Lord spoke to Moses and to Aaron, saying, 2 ‘Take a census of the descendants of Kohath from among the sons of Levi, by their families, by their fathers’ households, 3 from thirty years and upward, even to fifty years old, all who enter the service to do the work in the tent of meeting.'”
        2. Luke 3:21-23, “Now it came about when all the people were baptized, that Jesus also was baptized, and while He was praying, heaven was opened, 22 and the Holy Spirit descended upon Him in bodily form like a dove, and a voice came out of heaven, “You are My beloved Son, in You I am well-pleased.” 23 And when He began His ministry, Jesus Himself was about thirty years of age, being supposedly the son of Joseph, the son of Eli . . . “
      2. Washed with water
        1. Exodus 29:1, 4, “This is what you are to do to consecrate them, so they may serve me as priests: Take a young bull and two rams without defect” … 4 “Then you shall bring Aaron and his sons to the doorway of the tent of meeting, and wash them with water.”
        2. Numbers 8:7, “And thus you shall do to them, for their cleansing: sprinkle purifying water on them, and let them use a razor over their whole body, and wash their clothes, and they shall be clean.”
      3. Anointed with oil (represents the anointing of the Holy Spirit)
        1. Exodus 29:7, “Then you shall take the anointing oil, and pour it on his head and anoint him.”
        2. Matt. 3:16, “And after being baptized, Jesus went up immediately from the water; and behold, the heavens were opened, and he saw the Spirit of God descending as a dove, and coming upon Him.”
        3. 1 John 2:20, 27, “But you have an anointing from the Holy One, and you all know … 27 And as for you, the anointing which you received from Him abides in you, and you have no need for anyone to teach you; but as His anointing teaches you about all things, and is true and is not a lie, and just as it has taught you, you abide in Him.”
      4. Verbal blessing
        1. Exodus 39:43, “And Moses examined all the work and behold, they had done it (regarding the tabernacle); just as the Lord had commanded, this they had done. So, Moses blessed them.”
        2. Number 6:22-27, “Then the Lord spoke to Moses, saying, 23 “Speak to Aaron and to his sons, saying, ‘Thus you shall bless the sons of Israel. You shall say to them: 24 The Lord bless you, and keep you; 25 The Lord make His face shine on you, and be gracious to you; 26 The Lord lift up His countenance on you, And give you peace.’ 27 “So they shall invoke My name on the sons of Israel, and I then will bless them.”
        3. Matthew 3:17, “and behold, a voice out of the heavens, saying, ‘This is My beloved Son, in whom I am well-pleased.’”
  5. “I did not recognize Him, but He who sent me to baptize in water said to me, ‘He upon whom you see the Spirit descending and remaining upon Him, this is the One who baptizes in the Holy Spirit.’
    1. God spoke to John the Baptist
    2. No definite article in the Greek here at “baptizes in the Holy Spirit.”  This is the only location where this construct occurs in the Greek.
  6. “I myself have seen, and have testified that this is the Son of God.”
    1. The phrase, “Son of God,” is a title of Jesus. It implies His deity (John 5:18) because the title is one of equality with God. In the Old Testament it was figuratively applied to Israel (Exo. 4:22). In the New Testament it is applied to Christ (Luke 1:35). It has many facets, for example: It shows that He is to be honored equally with the Father (John 5:22-23). That He is to be worshipped (Matt. 2:2, 11, 14:33, John 9:35-38, Heb. 1:6), called God (John 20:28, Col. 2:9, Heb. 1:8), prayed to (Acts 7:55-60, 1 Cor. 1:1-2).
      1. Exodus 4:22, “Then you shall say to Pharaoh, ‘Thus says the LORD, “Israel is My son, My firstborn.”
      2. John 5:18, “For this reason therefore the Jews were seeking all the more to kill Him, because He not only was breaking the Sabbath, but also was calling God His own Father, making Himself equal with God.”
      3. John 5:22–23, “For not even the Father judges anyone, but He has given all judgment to the Son, 23 so that all will honor the Son even as they honor the Father. He who does not honor the Son does not honor the Father who sent Him.”
      4. Luke 1:35, “The angel answered and said to her, “The Holy Spirit will come upon you, and the power of the Most High will overshadow you; and for that reason the holy Child shall be called the Son of God.”

THE FIRST DISCIPLES

  1. Again the next day John was standing with two of his disciples,
    1. We do not know exactly where he was, but from earlier verses the implication is that he was in Bethany, on the east side of the Jordan River (v. 28).
  2. and he looked at Jesus as He walked, and said, “Behold, the Lamb of God!”
    1. see comment in verse 29 on “the Lamb of God”
  3. The two disciples heard him speak, and they followed Jesus.
    1. Two disciples heard John the Baptist speak about Jesus and so they followed Jesus.
    2. Regarding “two disciples”. 
      1. Matthew 18:16, “But if he does not listen to you, take one or two more with you, so that BY THE MOUTH OF TWO OR THREE WITNESSES EVERY FACT MAY BE CONFIRMED.”
      2. The two disciples that followed him were Andrew who was Peter’s brother, and another unnamed disciple, v. 40.
  4. And Jesus turned and saw them following, and said to them, “What do you seek?” They said to Him, “Rabbi (which translated means Teacher), where are You staying?”
    1. “Rabbi” means a doctor, a teacher, and a master. It is a title of honor that means that the person is qualified to speak on Jewish law.   It is used of Jesus in John 1:38, 49; 3:2; 4:31; 6:25; 9:2; 11:8.
    2. Rabbi is used of Jesus here as is also the word “teacher” and other verses in John’s Gospel:  John 11:28; 13:13-14; 20:16.
  5. He said to them, “Come, and you will see.” So, they came and saw where He was staying; and they stayed with Him that day, for it was about the tenth hour.
    1. The 10th hour is equivalent to 4 PM.  John is using the Roman system of measuring the day from the rising of the sun which normally occurred around 6 AM.
    2. Was John using the Jewish system of reckoning time or the Roman one?  the measurement of the day in Roman reckoning began at midnight which would make the 10th hour be equivalent to 10 AM. But if it is the Jewish system which began at 6 AM and this would make it 4 PM. If that is the case, then the events of verse 41 and 42 probably occurred the next day since a 4 PM time reference would imply that the two disciples spent the night with Jesus.
    3. An aspect of discipleship in Christianity is spending time with Jesus.
  6. One of the two who heard John speak and followed Him, was Andrew, Simon Peter’s brother.
    1. The way “Simon Peter is introduced here implies that he was already well known.
  7. He found first his own brother Simon and said to him, “We have found the Messiah” (which translated means Christ).
    1.  The word “Messiah” means the anointed one and is a Hebrew term.
    2. The word “Christ” also means anointed one and is a Greek term.
    3. It appears that the first one to witness of Jesus in this context is Andrew (v. 40).
  8. He brought him to Jesus. Jesus looked at him and said, “You are Simon the son of John; you shall be called Cephas” (which is translated Peter).
    1. In this act of discipleship, Peter is brought to Jesus.  Jesus should be the focus of who we are to follow as Christians.
    2. Jesus changes Simon’s name to Cephas which is translated as Peter.
    3. The “John” spoken of here would be someone other than John the Baptist.
    4. “Cephas” means ‘rock’. The word appears several times in the New Testament.
      1. 1 Corinthians 1:12, “Now I mean this, that each one of you is saying, “I am of Paul,” and “I of Apollos,” and “I of Cephas,” and “I of Christ.””
      2. 1 Corinthians 9:5, “Do we not have a right to take along a believing wife, even as the rest of the apostles and the brothers of the Lord and Cephas?”
      3. 1 Corinthians 15:5, “and that He appeared to Cephas, then to the twelve.”
      4. Galatians 2:9, “and recognizing the grace that had been given to me, James and Cephas and John, who were reputed to be pillars, gave to me and Barnabas the right hand of fellowship, so that we might go to the Gentiles and they to the circumcised.”
    5. To change someone’s name implies authority But, is also representative of purpose.
      1. Abram was changed to Abraham by God (Genesis 17:5).
        1. Abram = father of many.  Abraham = father of a multitude.
      2. Sarai was changed to Sarah by God (Genesis 17:15).
        1. Sarai = Princess.  Sarah = Noblewoman
      3. Hoshea was changed to Joshua by Moses (Numbers 13:16).
        1. Hoshea = Salvation.  Joshua = Jehovah is Salvation.
      4. Gideon was changed to Jerubbaal by the men of Ophrah (Judges 6:32).
        1. Gideon = Hewer.   Jerubbaal = Let baal contend
      5. Daniel was “assigned the name” Belteshazzar by Ashpenaz, a commander (Daniel 1:7).
        1. Daniel = God is my judge.  Belteshazzar = Lord of the straitened’s treasure
      6. etc.

PHILIP AND NATHANAEL

  1. The next day He purposed to go into Galilee, and He found Philip. And Jesus said to him, “Follow Me.”
    1. Philip
      1. Philip was the first disciple called by Jesus and he became one of the 12 an apostle.
        1. Matthew 10:3, “Philip and Bartholomew; Thomas and Matthew the tax collector; James the son of Alphaeus, and Thaddaeus;”
        2. It is not clear whether not he was a disciple of John the Baptist first.
      2. Philip “…appears fifth in every listing of the apostles (Mt. 10:3; Mk. 3:18; Lk. 6:14; Acts 1:13).”8
    2. Follow Jesus
      1. Matthew 4:18–19, “Now as Jesus was walking by the Sea of Galilee, He saw two brothers, Simon who was called Peter, and Andrew his brother, casting a net into the sea; for they were fishermen. 19 And He said to them, “Follow Me, and I will make you fishers of men.””
      2. Matthew 8:22, “But Jesus said to him, “Follow Me, and allow the dead to bury their own dead.””
      3. Matthew 9:9, “As Jesus went on from there, He saw a man called Matthew, sitting in the tax collector’s booth; and He said to him, “Follow Me!” And he got up and followed Him.”
      4. Matthew 16:24, “Then Jesus said to His disciples, “If anyone wishes to come after Me, he must deny himself, and take up his cross and follow Me.”
      5. John 8:12, “Then Jesus again spoke to them, saying, “I am the Light of the world; he who follows Me will not walk in the darkness, but will have the Light of life.””
      6. John 10:27–28, “My sheep hear My voice, and I know them, and they follow Me; 28 and I give eternal life to them, and they will never perish; and no one will snatch them out of My hand.”
  2. Now Philip was from Bethsaida, of the city of Andrew and Peter.
    1. Bethsaida was a small fishing village on the North Shore of the Sea of Galilee. This is also the hometown of Andrew and Peter.
    2. Later in the Gospel of John some men approach Philip as the person through whom they could meet Jesus.
      1. John 12:21, “these then came to Philip, who was from Bethsaida of Galilee, and began to ask him, saying, “Sir, we wish to see Jesus.””
  3. Philip found Nathanael and said to him, “We have found Him of whom Moses in the Law and also the Prophets wrote—Jesus of Nazareth, the son of Joseph.”
    1. Nathanael means “God gives”.  He was from Cana (John 21:2).
    2. Nathanael is not listed as one of the 12 disciples though some say he might be Bartholomew (Mark 3:18).
    3. “Jesus of Nazareth, the son of Joseph” is a designation of identification. In Jewish culture to identify a person the place where he grew up or was born was used as well as to say he was “the son of”.
    4. “son of Joseph” does not contradict the issue of the virgin birth. It designates the legal adoption Joseph of Jesus.
  4. Nathanael said to him, “Can any good thing come out of Nazareth?” Philip said to him, “Come and see.”
    1. There have been assertions made lately that Nazareth did not exist at the time of Jesus and that this proves the unreliability of the Gospels. But, this has been debunked by present scholarship. Nevertheless, Nazareth was a small village, not an important geographical or economic place.
    2. The phrase “can any good thing come out of Nazareth” may have been a local proverb. Perhaps it is because the town was out-of-the-way and rather insignificant.
    3. This is often the way of God to use the lowly.
  5. Jesus saw Nathanael coming to Him, and said of him, “Behold, an Israelite indeed, in whom there is no deceit!”
    1. “Israelite indeed” probably refers to being a true Israelite and is a positive comment my Jesus.
    2. Jesus is saying that Nathaniel submit of integrity and honesty.
  6. Nathanael said to Him, “How do You know me?” Jesus answered and said to him, “Before Philip called you, when you were under the fig tree, I saw you.”
    1. “under the fig tree” is using the Old Testament and designates rest and safety.
      1. Micah 4:4, “Each of them will sit under his vine and under his fig tree, with no one to make them afraid, for the mouth of the LORD of hosts has spoken.”
      2. Zechariah 3:9–10, “For behold, the stone that I have set before Joshua; on one stone are seven eyes. Behold, I will engrave an inscription on it,’ declares the LORD of hosts, ‘and I will remove the iniquity of that land in one day. 10 ‘In that day,’ declares the LORD of hosts, ‘every one of you will invite his neighbor to sit under his vine and under his fig tree.'”
    2. The figtree is sometimes used as a representation of Israel along with the implication that Israel should be bearing fruit. When Jesus cursed the fig tree because it had no fruit, some commentators think this is a prophetic reference to the judgment upon Israel for its failure to recognize the Messiah and promote him.
      1. Mark 11:20–24, “As they were passing by in the morning, they saw the fig tree withered from the roots up. 21 Being reminded, Peter said to Him, “Rabbi, look, the fig tree which You cursed has withered.” 22 And Jesus answered saying to them, “Have faith in God. 23 “Truly I say to you, whoever says to this mountain, ‘Be taken up and cast into the sea,’ and does not doubt in his heart, but believes that what he says is going to happen, it will be granted him. 24 “Therefore I say to you, all things for which you pray and ask, believe that you have received them, and they will be granted you.”
  7. Nathanael answered Him, “Rabbi, You are the Son of God; You are the King of Israel.”
    1. The implication is that there was some sort of supernatural involvement on the part of Christ. We do not know for sure, but possibly Jesus simply knew that Nathaniel had been reclining under a fig tree some distance away perhaps earlier in the day.
    2. Nathaniel was most probably alluding to the Old Testament passage Jesus being the king of Israel.
      1. Psalm 2:6–7, “But as for Me, I have installed My King Upon Zion, My holy mountain.” 7 “I will surely tell of the decree of the LORD: He said to Me, ‘You are My Son, Today I have begotten You.”
  8. Jesus answered and said to him, “Because I said to you that I saw you under the fig tree, do you believe? You will see greater things than these.”
    1. Jesus said that Nathaniel will have greater reason to believe in him than simply Jesus saying he saw him under a fig tree. Obviously, Jesus knew he would be performing miracles for all to see and that Nathaniel would have greater opportunity to witness them and, ultimately, to proclaim the name of Christ.
  9. And He said to him, “Truly, truly, I say to you, you will see the heavens opened and the angels of God ascending and descending on the Son of Man.””
    1. “Truly, Truly, I say to you” occurs 25 times in the Gospel of John.  John 1:51; 3:3, 5, 11; 5:19, 24–25; 6:26, 32, 47, 53; 8:34, 51, 58; 10:1, 7; 12:24; 13:16, 20–21, 38; 14:12; 16:20, 23; 21:18.
    2. “Truly truly” only occurs in the Gospel of John and not in Synoptics.
    3. Ascending and descending
      1. This is an allusion to Genesis 28:12 but here Jacob’s ladder is replaced with “the Son of Man”.
      2. Genesis 28:12, “He had a dream, and behold, a ladder was set on the earth with its top reaching to heaven; and behold, the angels of God were ascending and descending on it.”
    4. Son of Man
      1. Son of Man designates the humanity of Christ but is accompanied by various attestations of the majesty and authority of Christ which goes beyond the mere fact of being human.
        1. Matthew 12:8, “For the Son of Man is Lord of the Sabbath.”
        2. Matthew 13:36–38, “Then He left the crowds and went into the house. And His disciples came to Him and said, “Explain to us the parable of the tares of the field.” 37 And He said, “The one who sows the good seed is the Son of Man, 38 and the field is the world; and as for the good seed, these are the sons of the kingdom; and the tares are the sons of the evil one;”
        3. Matthew 16:13–16, “Now when Jesus came into the district of Caesarea Philippi, He was asking His disciples, “Who do people say that the Son of Man is?” 14 And they said, “Some say John the Baptist; and others, Elijah; but still others, Jeremiah, or one of the prophets.” 15 He said to them, “But who do you say that I am?” 16 Simon Peter answered, “You are the Christ, the Son of the living God.””
        4. Mark 2:10–11, “But so that you may know that the Son of Man has authority on earth to forgive sins”—He said to the paralytic, 11 “I say to you, get up, pick up your pallet and go home.””
        5. Mark 10:45, “For even the Son of Man did not come to be served, but to serve, and to give His life a ransom for many.””
        6. Luke 9:44, “Let these words sink into your ears; for the Son of Man is going to be delivered into the hands of men.””
        7. Acts 7:56, “and he said, “Behold, I see the heavens opened up and the Son of Man standing at the right hand of God.””
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King James Version (KJV) – What You Need to Know About the King James Version Bible

History of the New King James Version:

In 1975, Thomas Nelson Publishers commissioned 130 of the most esteemed Bible scholars, church leaders, and lay Christians to produce an entirely new, modern translation of Scripture. The work on the New King James Version (NKJV) took seven years to complete. The New Testament was published in 1979 and the complete version in 1982.

Purpose of the New King James Version:

Their goal was to retain the purity and stylistic beauty of the original King James Version while incorporating a modern, more up-to-date language.

Quality of Translation:

Using a literal method of translation, those who worked on the project held to an uncompromising faithfulness to the original Greek, Hebrew, and Aramaic texts, as they employed the most recent research in linguistics, textual studies, and archaeology.

Copyright Information:

The text of the New King James Version (NKJV) may be quoted or reprinted without prior written permission, but must meet certain qualifications:

  1. Up to and including 1,000 verses may be quoted in printed form as long as the verses quoted amount to less than 50% of a complete book of the Bible and make up less than 50% of the total work in which they are quoted;
    2. All NKJV quotations must conform accurately to the NKJV text. Any use of the NKJV text must include a proper acknowledgment as follows:

“Scripture taken from the New King James Version. Copyright © 1982 by Thomas Nelson, Inc. Used by permission.

All rights reserved.”

However, when quotations from the NKJV text are used in church bulletins, orders of service, Sunday School lessons, church newsletters and similar works in the course of religious instruction or services at a place of worship or other religious assembly, the following notice may be used at the end of each quotation: “NKJV.”

 

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Revelation Unleashed: Unlocking The Mysteries Of The Bible’s Most Mysterious Book

On this episode of Rightly Dividing, join us as we drop some pins and create an easy to understand roadmap to the amazing, awesome, and very much knowable book of Revelation!

Join us as we apply Paul’s command found in 2 Timothy 2:15 to ‘rightly divide’ our Bible and put everything in it’s proper perspective and place.

“And one of the elders saith unto me, Weep not: behold, the Lion of the tribe of Juda, the Root of David, hath prevailed to open the book, and to loose the seven seals thereof.” Revelation 5:5 (KJV)

For centuries, the Catholic Church had locked up the Bible and kept it out of reach of the common man. As a result, when the Protestant Reformation ended the Dark Ages and removed the Bible from its Vatican shackles, it was a book that remained quite a mystery to most people. Out of all of its 66 books, the most misunderstood, most debated over and most feared book is, ironically and undoubtedly, the book of Revelation.

On this episode of Rightly Dividing, we apply Paul’s command to “rightly divide” to the book of Revelation, and in the process of doing so remove much of the mystery in the process. God didn’t write any part of the Bible to be out of reach of anyone who, by faith, wanted to plumb its depths and unlock its mysteries. Join us as we drop some pins and create an easy to understand roadmap to the amazing, awesome, and very much knowable book of Revelation!

In that day, God will be glorified in all the earth, and it will usher in 1,000 years of perfect peace and perfect rule on our earth.

“Until the Ancient of days came, and judgment was given to the saints of the most High; and the time came that the saints possessed the kingdom.” Daniel 7:22 (KJV)

Just for fun, I decided to Google the phrase “greatest event in the Bible”, and got some interesting results. John MacArthur says that the resurrection of Jesus Christ is the greatest event in the Bible, and he makes a compelling case. For the Christian, this is certainly true. But the Bible deals with a whole lot more than just Christians and Christianity. The Catholics say, predictably, that the ‘annunciation of Mary‘ is the greatest event. (rolling my eyes). If you were Jewish, you might say the greatest event in the Bible was the giving of the Law to Moses, or maybe the Exodus of the Jews from Egypt at Passover. The Bible is a big Book with lots of big events.
Now if we could ask God what He viewed as the ‘greatest event in the Bible’, what do you think He would say?

For starters, since God wrote the Bible, we might want to look and see if there is a single event mentioned more times than any other. If God did have a ‘greatest event’ would it be possible to figure it out by the sheer number of times it was mentioned? As it turns out, there is a single event in the Bible mentioned more times, by more people, than any other event from cover to cover. Care to take a wild guess at what it might be?

“Thus saith the LORD; I am returned unto Zion, and will dwell in the midst of Jerusalem: and Jerusalem shall be called a city of truth; and the mountain of the LORD of hosts the holy mountain.” Zechariah 8:3 (KJV)

The greatest event in the entire Bible is the Second Coming of Jesus Christ. All through the Bible, in book after book, there is a Day and an event that happens on that Day so important that it is referred to as “in that day”112 times. The prophet Zechariah mentions the phrase 20 times, and is one of the most descriptive and informative books in the Bible on the Second Coming.

“And his feet shall stand in that day upon the mount of Olives, which is before Jerusalem on the east, and the mount of Olives shall cleave in the midst thereof toward the east and toward the west, and there shall be a very great valley; and half of the mountain shall remove toward the north, and half of it toward the south.” Zechariah 14:4 (KJV)

Christians look at Jesus on the cross, and His rising from the dead 3 days later, as the greatest event because that is where we “get in”. But look at it from God’s perspective, it was the day His only begotten Son was executed between common criminals. Why would that be God’s favorite day? But at the Second Coming, God’s Son will receive the Kingdom He rightly deserves, and will reign from Jerusalem as the King over the whole world. That’s the Day that interests God the most.

In that day, God will be glorified in all the earth, and it will usher in 1,000 years of perfect peace and perfect rule on our earth. The Devil will be bound in chains, and the curse will be removed from off the earth and all it’s inhabitants. The Lord Jesus Christ will rule with “a rod of iron” in perfect righteousness.

“For thus saith the LORD, Behold, I will extend peace to her like a river, and the glory of the Gentiles like a flowing stream: then shall ye suck, ye shall be borne upon her sides, and be dandled upon her knees. As one whom his mother comforteth, so will I comfort you; and ye shall be comforted in Jerusalem. And when ye see this, your heart shall rejoice, and your bones shall flourish like an herb: and the hand of the LORD shall be known toward his servants, and his indignation toward his enemies. For, behold, the LORD will come with fire, and with his chariots like a whirlwind, to render his anger with fury, and his rebuke with flames of fire. For by fire and by his sword will the LORD plead with all flesh: and the slain of the LORD shall be many. For as the new heavens and the new earth, which I will make, shall remain before me, saith the LORD, so shall your seed and your name remain. And it shall come to pass, that from one new moon to another, and from one sabbath to another, shall all flesh come to worship before me, saith the LORD.” Isaiah 66:12-16,22,23 (KJV)

For born again Christians, the Bible says that after we are taken out in the Rapture of the Church, we will return again with the Lord on white horses at the Battle of Armageddon that takes place at the Second Coming. It’s the greatest day in human history, and we get better than a ringside seat. We get to be part of it.

“And I saw heaven opened, and behold a white horse; and he that sat upon him was called Faithful and True, and in righteousness he doth judge and make war. His eyes were as a flame of fire, and on his head were many crowns; and he had a name written, that no man knew, but he himself. And he was clothed with a vesture dipped in blood: and his name is called The Word of God. And the armies which were in heaven followed him upon white horses, clothed in fine linen, white and clean. And out of his mouth goeth a sharp sword, that with it he should smite the nations: and he shall rule them with a rod of iron: and he treadeth the winepress of the fierceness and wrath of Almighty God. And he hath on his vesture and on his thigh a name written, KING OF KINGS, AND LORD OF LORDS.” Revelation 19:11-16 (KJV)

Now you know what the greatest day in the Bible is, and why God looks forward to it so much.

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Where The Wrath Of God In The Time Of Jacob’s Trouble Really Begins May Surprise You

2 Thessalonians continues on its merry way, describing the Antichrist, and more importantly, those who have been left behind after the rapture. It is in this section where I see the very first place where God begins to pour His wrath out upon the Earth in judgment. The Bible tells us that those left behind that were exposed to the gospel and rejected it would be subject to the wrath of God as His judgement on their refusal to believe and receive the Truth. And here is where the wrath of God in the time of Jacob’s trouble actually begins.

From the perspective of the time of Jacob’s trouble, a.k.a the Great Tribulation, there is only one “wrath” the world needs to be concerned with. The wrath of God.

“Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God.” 2 Thessalonians 2:3,4 (KJV)

When you understand that the Bible was written dispensationally, and that God commands us to search out and find those divisions, as seen in 2 Timothy 2:15 (KJV), you naturally come to the conclusion that the Bible holds to and teaches a Pretribulation Rapture of the Church. When you don’t do that you come to a number of other conclusions unsupported by scripture like the post-tribulation rapture, the mid-tribulation rapture. no rapture at all, and the rather silly pre-wrath rapture.

The pre-wrath rapture was conceived in the 1970’s by a man named Robert Van Kampen, who died in 1999. This view was then picked up and endorsed by Marvin Rosenthal who wrote his book ‘The Pre-Wrath Rapture Of The Church‘. The “Pre-Wrath” view of the Rapture argues that the first three-fourths of the Tribulation is the wrath of Man and the wrath of Satan, and not the wrath of God. Therefore, the proponents of this view argue that the Church will suffer through the first three-quarters of the Tribulation since the Church is promised protection only from the wrath of God.
As you can see, the entire premise of this view is built on a very shaky foundation.

From the perspective of the time of Jacob’s trouble, a.k.a the Great Tribulation, there is only one “wrath” the world needs to be concerned with. The wrath of God. The Bible makes no distinction of the wrath of man and the wrath of Satan. James 1:20 (KJV) mentions the “For the wrath of man worketh not the righteousness of God.” but it is only talking about men displaying anger toward their fellow man. As far as the “wrath of Satan” goes, the book of Job shows us that Satan is an instrument of judgement from God, and can only do what God allows him to do. So the “wrath” that Satan yields during the time of Jacob’s trouble is actually God’s wrath, as he is one of God’s instruments of judgement.
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THE BIBLE BELIEVERS GUIDE TO UNDERSTANDING THE DIFFERENCES BETWEEN THE RAPTURE AND THE SECOND COMING

Surface-skimming students of prophecy will read Revelation and not see God’s judgments until the first of the Trumpet Judgments start firing off. But God’s wrath begins a little bit earlier than that. The wrath of God starts almost immediatly after the rapture of the Church. That happens in Revelation 6 with the opening of the First Seal:

“And I saw when the Lamb opened one of the seals, and I heard, as it were the noise of thunder, one of the four beasts saying, Come and see. And I saw, and behold a white horse: and he that sat on him had a bow; and a crown was given unto him: and he went forth conquering, and to conquer.” Revelation 6:1,2 (KJV)

So there very first judgment/wrath sent on the world is the opening of the First Seal, which reveals the Antichrist, two chapters after the Church typified by John in Revelation 4 is safely taken to Heaven. Further light on this event is shed in 2 Thessalonians, the entire chapter, that breaks down the rapture of the Church and what must immediatly follow after our departure.
Paul starts the chapter by comforting the people and telling them that they have not missed the “day of Christ”, the rapture of the Church.

Paul teaches us that the two events that precede the rapture of the Church are 1). the great falling away in 2 Thessalonians 2:3 (KJV) which matches with Revelation 3:14-22 (KJV), and 2). the revealing of the Antichrist. The Church does not live under the rule Antichrist, but Paul says he will be revealed to us. (For more on that, please read our article entitled “Does The King James Bible Reveal The Identity Of The Antichrist?“)

“And then shall that Wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming: Even him, whose coming is after the working of Satan with all power and signs and lying wonders, And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved.” 2 Thessalonians 2:8-10 (KJV)
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WHAT IS THE POINT OF PUTTING THE BODY OF CHRIST INTO THE TIME OF JACOB’S TROUBLE?

2 Thessalonians continues on its merry way, describing the Antichrist, and more importantly, those who have been left behind after the rapture. It is in this section where I see the very first place where God begins to pour His wrath out upon the Earth in judgment. The Bible tells us that those left behind that were exposed to the gospel and rejected it would be subject to the wrath of God as His judgement on their refusal to believe and receive the Truth. And here is where the wrath of God in the time of Jacob’s trouble actually begins. Please note the following:

“And for this cause God shall send them strong delusion, that they should believe a lie: That they all might be damned who believed not the truth, but had pleasure in unrighteousness.” 2 Thessalonians 2:11,12 (KJV)

And there you have it, God’s wrath at the very start of the time of Jacob’s trouble that comes in the form of an irresistible lie spoken by the father of lies, Satan. This lie, that the Antichrist is the Messiah, will believed by all those who rejected the gospel preached during the church age, and will lead to their ultimate damnation in a place called Hell. This will cause the vast majority of the world’s population to worship the Antichrist and take the Mark of the Beast. A sin which the Bible declares their is no forgiveness for.

“And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: And the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name.” Revelation 14:9-11 (KJV)

Passages like this are further proof that the Church cannot be in any part of the time of Jacob’s trouble, because in the Age of Grace, we have full and complete pardon for all our sins from the moment of salvation. In the time of Jacob’s trouble, they do not have eternal security as evidenced the verses quoted above and also appearing in Revelation 20:4 (KJV).

Where does the wrath of God begin? Immediately after the Church is removed and the “strong delusion” is cast down in judgment. Long before the first trumpet is blown, or the first bowl is poured out, the wrath of God is dispensed on a Bible-rejecting world in the form of a strong, soul damning delusion that cannot be resisted. And it won’t be until the 144,000 male, virgin Jews are raised up to finally fulfill the Great Commission of Mark 16 with anyone have a chance to get saved.

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Knowing the Person of the Holy Spirit

Knowing the Person of the Holy Spirit

The Holy Spirit is a part of the Holy Trinity with the Father and Son. In the Old Testament the Hebrew word (ruwach, pronounced roo’-akh) was used when talking about the Spirit. This word literally means WIND, even the wind associated with a BREATHE! In the New Testament the Greek word (pneuma, pronounced pnyoo’-mah) was used which means the BREATHE or a BREEZE! We can literally think of the Holy Spirit as the “Breathe of God!”

Most Christians today understand Jesus the Son, and God the Father as two very distinct Persons within the Godhead; however, there has been much confusion over the identity of the Holy Spirit. Perhaps some of this dates back to the King James translation of the Bible where the word “Spirit” or “Ghost” was used instead of “Breathe” or “Wind” of God. In any case, many people throughout the ages have thought of the Holy Spirit more as a thing than a Person. Nothing could be further from the truth, and in fact as we begin to know the Person of the Holy Spirit we will want to have a closer relationship with Him just as we would the Father or Son.

Although the word Trinity is not mentioned in the Bible, we know God is three in one. There are three very distinct Person’s that make up the Godhead. They are all equal in every way.

They (The Father, Son and Holy Spirit) are all:

Omnipotent – All powerful. Luke 1:35 And the angel answered and said unto her, The Holy Spirit shall come upon you, and the power of the Highest shall overshadow you: therefore also that holy thing which shall be born of you shall be called the Son of God.

Omnipresent – At all places at once. Psalms 139:7 Where shall I go from your Spirit? or where shall I flee from your presence?

Omniscient – All knowing. 1 Corinthians 2:10 But God has revealed them unto us by his Spirit: for the Spirit searches all things, yea, the deep things of God.

Eternal – Hebrews 9:14 How much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works to serve the living God?

Equal – Acts 5:3-4 But Peter said, Ananias, why has Satan filled your heart to lie to the Holy Spirit, and to keep back part of the price of the land? While it remained, was it not your own? and after it was sold, was it not in your own power? why have you conceived this thing in your heart? you have not lied unto men, but unto God.

The Holy Spirit was part of all things, from the very beginning of scripture to the very end of scripture

Genesis 1:1 In the beginning God (elohiym (pronounced el-o-heem’) created the heaven and the earth.

Elohiym is the plural form of God. Therefore, as scripture was inspired and man began to write the Word, it was evident to the writers that God was made of more than 1 Person but at the same time there was one Godhead.

There are many scriptural references that show the coexistence of the the entities within the Trinity

Luke 3:22 And the Holy Ghost descended in a bodily shape like a dove upon him, and a voice came from heaven, which said, Thou art my beloved Son; in thee I am well pleased.

Here we see the evidence of the Father, Son, and Holy Spirit all mentioned within one verse. We also see the same reference elsewhere in the Gospels.

Matthew 3:16-17 And Jesus, when he was baptized, went up straightway out of the water: and, lo, the heavens were opened unto him, and he saw the Spirit of God descending like a dove, and lighting upon him: And lo a voice from heaven, saying, This is my beloved Son, in whom I am well pleased.

Mark 1:10-13 And straightway coming up out of the water, he saw the heavens opened, and the Spirit like a dove descending upon him: And there came a voice from heaven, saying, Thou art my beloved Son, in whom I am well pleased. And immediately the Spirit driveth him into the wilderness. And he was there in the wilderness forty days, tempted of Satan; and was with the wild beasts; and the angels ministered unto him.

Deuteronomy demonstrates the God Israel served was one Godhead made of a plurity of entities within that Godhead.

Deuteronomy 6:4 Hear, O Israel: The LORD (Y@hovah (pronounced yeh-ho-vaw’) our God (elohiym) is one LORD (Y@hovah)

It is important to understand the Holy Spirit is truly God because of the fact that if we are born again He lives in us.

What we allow ourselves to be part of we are inviting God to be part of..

1 Corinthians 6:19 What? know ye not that your body is the temple of the Holy Ghost which is in you, which ye have of God, and ye are not your own?

Four important principles to remember

1) The Holy Spirit is God, but He is a Person, not a force

2) We cannot focus on the Holy Spirit too much. Why? What is the Holy Spirit’s mission? To reveal Jesus. What is Jesus mission…to reveal the Father. What about the Father…to send Jesus and the Holy Spirit so we can come to Him. Perfect Harmony. They never had a crisis management meeting in Heaven. They never tried to sit down and work things out. They never had a power struggle amongst themselves.

3) The Holy Spirit gives gifts for use in ministry and empowers effective ministry

4) The Holy Spirit is a distinct Person within the Godhead, not a force, a thing, or an “it”

Qualities that a person has…(a force or thing does not)

1) The Holy Spirit has intellect. 1 Corinthians 2:10 But God hath revealed them unto us by his Spirit: for the Spirit searcheth all things, yea, the deep things of God.

2) The Holy Spirit has knowledge. 1 Corinthians 2:11 even so the things of God knoweth no man, but the Spirit of God.

3) The Holy Spirit has emotions. Ephesians 4:30 And grieve (lupeo (pronounced loo-peh’-o)); to make sad or sorrowful, heavy of heart) not the holy Spirit of God, whereby ye are sealed unto the day of redemption.

4) The Holy Spirit has his own will and he makes decisions. Acts 16:6 Now when they had gone throughout Phrygia (pronounced froog-ee’-ah) and the region of Galatia, and were forbidden of the Holy Ghost to preach the word in Asia,

5) The Holy Spirit Loves. Romans 15:30 Now I beseech you, brethren, for the Lord Jesus Christ’s sake, and for the love of the Spirit, that ye strive together with me in your prayers to God for me;

Things only a person would do (a force or thing does not)

1) He teaches you things about God and yourself. John 14:26 But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you.

2) He tells the truth. John 15:26 But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me:

3) He guides. John 16:13 Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will shew you things to come.

4) He convinces. John 16:8 And when he is come, he will reprove the world of sin, and of righteousness, and of judgment:

5) He prays for you. Romans 8:26-27 Likewise the Spirit also helpeth our infirmities: for we know not what we should pray for as we ought: but the Spirit Himself maketh intercession for us with groanings which cannot be uttered. And he that searcheth the hearts knoweth what is the mind of the Spirit, because he maketh intercession for the saints according to the will of God.

6) He commands. Acts 13:2 As they ministered to the Lord, and fasted, the Holy Ghost said, Separate me Barnabas and Saul for the work whereunto I have called them.

The Holy Spirit was on the scene long before the day of Pentecost

He moved upon the face of the waters and was the active agent in creation. Jesus was the Word, the Holy Spirit moved.

Genesis 1:1 In the beginning God (elohiym el-o-heem’) created the heaven and the earth.

Genesis 1:2 And the earth was without form, and void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters.

Genesis 1:27 So God (elohiym again) created man in his own image, in the image of God created he him; male and female created he them.

The Holy Spirit gave us the Word of God. 2 Peter 1:20-21 Knowing this first, that no prophecy of the scripture is of any private interpretation. For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost.

The Holy Spirit regenerates our spirit when we accept Jesus Christ into our life. John 3:6 That which is born of the flesh is flesh; and that which is born of the Spirit is spirit.

In fact, the Holy Spirit has always worked hand-in-hand with Jesus Christ

His Birth – Matthew 1:20 But while he thought on these things, behold, the angel of the Lord appeared unto him in a dream, saying, Joseph, thou son of David, fear not to take unto thee Mary thy wife: for that which is conceived in her is of the Holy Ghost.
The life and ministry of Jesus – Luke 4:1 And Jesus being full of the Holy Ghost returned from Jordan, and was led by the Spirit into the wilderness AND… Luke 4:18 The Spirit of the Lord is upon me, because he hath anointed me to preach the gospel to the poor; he hath sent me to heal the brokenhearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised,
His death and offering Himself as the perfect sacrifice- Hebrews 9:14 How much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works to serve the living God?
The resurrection of Jesus – Actually all 3 members of the Godhead had a part in the resurrection!
Father – Ephesians 1:19-20 And what is the exceeding greatness of his power to us-ward who believe, according to the working of his mighty power, Which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly places,
Son (He had the power to take His own life up again) – John 10:18 No man taketh it from me, but I lay it down of myself. I have power to lay it down, and I have power to take it again. This commandment have I received of my Father.
Holy Ghost – Romans 1:4 And declared to be the Son of God with power, according to the spirit of holiness, by the resurrection from the dead:
In fact, the main purpose of the Holy Spirit is to tell us about Jesus and Glorify Him. John 16:13-14 Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will shew you things to come. He shall glorify me: for he shall receive of mine, and shall shew it unto you.

What All Happened on the Day of Pentecost?

Jesus said it was imperative that He go or the Spirit would not be sent
Jesus felt it important enough for them to wait until the Spirit came to empower them
Jesus own mother needed the baptism of the Holy Spirit to be an effective witness.

On the day of Pentecost, the believers who were assembled in the Upper Room experience a new Baptism, the one which John referred to. For an in depth study on the Baptism of the Holy Spirit,

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Revelation 13 and Its “Beasts”

Revelation 13 and Its “Beasts”
By: Paul Kroll 1999

The two beasts described in Revelation 13 are among the most enigmatic parts of the book of Revelation, and they have inspired no end of commentary. What is the meaning of these two beasts?

beastLet’s begin by briefly describing what John saw as the first beast. It was a monster having seven heads and ten horns — each with a crown — rising from the sea (verse 1). On each of the beast’s heads John saw a name that blasphemed God (verse 2). This beast derived his power and “great authority” (verse 2) from the dragon, who is identified as the devil and Satan (12:8). In fact, the beast was “given authority over every tribe, people, language and nation” — and they worshiped him (verses 7-8).

One of the beast’s heads suffered a “fatal” wound from which it was miraculously healed (verse 3). The world was so astonished at this turn of events that it followed the beast. The beast was given authority to exercise his power for 42 months, during which time he was “given power to make war with the saints and to conquer them” (verse 7).
What can all this mean?

We can begin our discovery by noting that the book of Revelation was written to Christians living in a certain part of the world. They were in seven cities in the Roman province of Asia, on the southwestern part of modern Turkey. An important principle for understanding the entities described in Revelation, such as the “beast,” is to begin with the fact that they had meaning for the people to whom the book was written. Therefore, we can find the answers to our questions by asking how they would have understood the beasts.

While we cannot enter in a full discussion of the purpose of the book of Revelation, suffice it to say that it addressed a crisis of faith in the Christian communities in Asia. Some of the Christians were compromising their faith by entering into the idolatrous practices of the people around them, especially as it pertained to emperor worship. The book of Revelation calls the Christians of that day back to a worship of God and Christ (the Lamb) over against the wine of participation in the idolatrous worship in their community. The book also warns these Christians in Asia that they will soon face a period of unprecedented persecution, and it encourages them to follow the Lamb as their Lord and Savior.
The beast from the sea

John does not give us the specific titles or names he saw on the head of the beast rising from the sea. But we can infer something of their nature by understanding John’s times, and noting that each of the beast’s heads had a “blasphemous name” (verse 1). This symbolism identifies the beast as the Roman Empire.

The Roman emperors were called divus or sebastos, words that referred to a divinity they claimed or accepted for themselves. On coins minted in Nero’s reign, he is called the “Savior of the world.” According to the historian Suetonius, the emperor during which Revelation was most likely written, Domitian, was addressed as Dominus et Deus noster. It meant “Our Lord and God” (Suetonius, Domitian 13). Such titles were sacrilegious or blasphemous because only God is divine and only Jesus is Savior.

Thus, the blasphemous names on the beast’s head are meant to expose his attempt to claim for himself the glory and majesty that belong to God alone. The Roman Empire, as symbolized in its emperors, considered itself to be a kind of savior of the world. Meanwhile, it ruled unjustly, usurped godly prerogatives and persecuted the church. In these ways, it revealed itself to be the “beast” of Revelation 13.

The cult of the emperor in the cities of the Roman province of Asia and other blasphemous worship therein had real consequences for the Christians to whom the book was written. The Asian cities were among the foremost exponents of the emperor cult because they wanted to be seen as loyal supporters of Rome. They were keen to praise the Roman emperor as Lord and deity because they felt indebted to the empire for their prosperity and protection. It would have been considered unpatriotic to not participate in paying homage to Rome and the emperor, and atheistic to not pay homage to local Asian deities. This was the circumstance in which the Christians of Asia found themselves.
Devil’s representative

Revelation shows that the power behind the throne of the Roman Empire or the beast was the devil himself (Revelation 12:8-9). The evil sea monster is exposed as the dragon’s proxy — an image of the dragon. The similarity of the dragon and beast from the sea (both have seven heads and ten horns (12:3 with 13:1), implies that a relationship exists between the two.

G.R. Beasley-Murray says: “The beast rising out of the sea is a duplicate of the dragon, sharing his nature. His origin and shape declare him to be a further manifestation of the principle of evil which has been active against God and man through the ages” (The New Century Bible Commentary, “Revelation,” p. 208).

Revelation tells us the beast’s mentor is the dragon or Satan, who gives him power, authority and a ruling throne (verses 2, 4). The dragon works behind the scenes through the beast, and he will not be mentioned much until chapter 20. But we know that he is the one who is responsible for leading the “whole world astray” (12:8). We can then define the beast from the sea or the Roman Empire as the agent of the dragon on earth.

The beast is further identified as a political, military, social and economic power of universal proportions, which dominates the world (13:5-8; 17:3, 7-14). In Revelation, waters stand for nations under the sway of the monster from the deep (17:15). This would make, says George Ladd, “The Beast to be that which arises out of human civilization itself” (A Commentary on the Revelation of John, p. 177).
Wounded beast recovers

In vision, John sees a remarkable tragedy strike the beast. One of his heads is struck with a sword and receives a mortal wound. The blow apparently kills the beast (verses 3, 14). Then, to the astonishment of people everywhere, the beast’s critical injury is miraculously healed. The beast has been resurrected from the dead, as it were!

neroWhat does this strange scene from Revelation 13 mean? Many commentators think that the wounded head refers to a historical character, one of the Roman emperors of John’s day. Nero is the usual choice because of the bizarre myth that arose after his death. Nero committed suicide in June of AD 68. However, a rumor arose and persisted that he had not died but had fled across the Euphrates river to Rome’s arch-enemy, Parthia. It was said that one day Nero would return at the head of Parthian armies to destroy Rome. This became the so-called “Nero redivivus” myth.

In fact, during the decades following Nero’s death, several pretenders did come forth claiming to be Nero (Tacitus, Histories 1.78; 2.8; Suetonius, Nero 57). By the turn of the first century a further twist was added to the Nero legend. It was said he would actually rise from the dead, return to Rome and seize the empire. It was in this context that Revelation was written. This myth of Nero’s return so captured the popular fancy that it found its way into Jewish and Christian apocalyptic writings. Here the triumphant Nero was sometimes even pictured as the antichrist (Ascension of Isaiah 4:1-14; Sibylline Oracles 4:119-124; 5:137-154, 361-374).

The Nero legend may have played a crucial role in Revelation’s telling of the story, and served as a warning to Christians to not join in the idolatry of the world. There may, indeed, be a direct though symbolic reference to him in Revelation 13. If so, it is not to be taken literally, as though Nero himself is the beast’s slain but resurrected head. He would simply be a type of the empire to whom John could point.

Church members in Asia, of course, would have been quite aware of the Nero myth. It’s tempting to speculate that Revelation may have capitalized on the “news event” of the day to get across its message about serving the Lord rather than anything else.

In identifying Nero as the background of the wounded “head,” we should be cautious in how we understand it. Remember that it is the beast itself who is said to receive the fatal wound, even though only one of its heads receives the mortal blow (verses 12, 14). The point is, we should be looking for the revival of the beast as a whole in John’s time, not in an individual ruler.

Interestingly enough, the empire did go through what appeared to be a “mortal wounding” after the death of Nero. In one year, three emperors assumed the throne and were deposed. Civil war was rampant. It appeared as though the Roman Empire was about to disintegrate. But the succeeding emperors, Vespasian (AD 69-79), and his son, Titus (79-81), brought stability. Rather than disintegrating, the empire went on to unprecedented heights of power that shocked the various kingdoms and nations that fell under its military, political and economic sway.

It is against this backdrop that Revelation 13 made its point to the Christians in Asia: Yes, a “Nero” certainly has appeared to return from the dead in a reborn Roman Empire. Yes, the world is enamored with the empire being “resurrected” to a now greater, world-ruling power. Yes, this restored beast inspires awe in the citizens of Asia, and of the world. (How they worship the empire in Asia!) Well, don’t be fooled into worshipping the beast along with the people of the world; worship God.
End-time or other fulfillment?

Some have speculated that the wounding of the beast refers to the destruction of the Roman Empire in AD 476. The empire is then said to have been miraculously “resurrected” or revived by Justinian in AD 554. Of course, we cannot demonstrate such an assertion from the context of Revelation 13. The problem with this idea is that if the wounding refers to something that occurred in AD 476 and AD 554, then this material in Revelation would have had no meaning for John’s original audience, who lived around AD 100. Yet, the book was written to them. This means we are advised to look for an interpretation of the symbols of Revelation 13 in terms of the understanding of the Christians in Asia who lived around this time.

Is there an eschatological or end-time fulfillment to Revelation 13 as well? It’s clear that Revelation as a whole does have in view such a time when “the kingdom of the world” will “become the kingdom of our Lord and of his Christ” (11:15). Chapters 19 and 20, for example, point to a time when the Lamb will return as a victorious king and the people of God will be given their reward.

It’s possible that Revelation 13 could speak to an end-time activity of evil world power. In the words of George Ladd: “The symbolism of emperor worship in Asia Minor forms only the background for the vision of the second beast, whose power and influence will go far beyond anything known in the ancient world. The experience of emperor worship provided only echoes of the terrible reality which will be fulfilled in the last days” (A Commentary on the Revelation of John, p.183).

As long as we do not go beyond a general assertion of the following New Testament truths, we are on safe ground: Jesus will return again, the dead in Christ will rise, God will judge the world, his kingdom will fill the earth in all its fullness. But to claim that a specific time in history is the eschatological fulfillment of Revelation 13 is to go beyond John’s interest. To say that the 13th chapter gives us a blueprint for how “end-time” events will work out is to bring ideas into the text that the book doesn’t contain. In short, we have no way of knowing what the specific political, religious or economic outlines of the “end-time” will be like. Nor do we know when such events may occur (Mathew 24:36; Acts 1:6-7).

Of course, we can certainly see the principle of Revelation 13 at work throughout history — before and after John’s time. In fact, the Roman Empire of John’s day is itself called “Babylon the Great” (18:2) after another power that dominated a good part of the world in its time. Symbolically, Revelation can also be interpreted as making a point about any evil and oppressive government that seeks to usurp the lordship of God and parody his holiness.
Parody of Christ?

Some commentators point out that the wounded and resurrected beast may be presented as a parody of Christ’s death and resurrection. Previously, John had seen the Lamb “looking as if it had been slain,” a reference to Jesus’ crucifixion (5:6). Now, the beast appears to be slain as well, but miraculously recovers.

Jesus rose from the dead and his “deadly wound” from crucifixion was “healed” by his resurrection. The risen Christ told the church at Smyrna that he is the one “who died and came to life again” (2:8). But the beast, too, has come back to life and appears to be healed. In short, the beast appears to be “resurrected” to life as was the Lamb. But Christ will ultimately judge the empire, and the world will know who is its true Lord and Savior.

In the meantime, the beast is allowed to organize and rule an ever more powerful, world-ruling kingdom. For this reason, the whole world is astonished at the beast who had a fatal wound — that is, seemingly in total disarray and collapse — but who lives (verse 3). That is why it idolizes the empire! “The ‘Christ’ of the Devil comes from death — and the world worships him!,” says G.R. Beasley-Murray (The New Century Bible Commentary, “Revelation,” p.210).

In Revelation 13:4, then, Christ through John told the churches in Asia to make no mistake about what they were faced with. The beast from the sea — the Roman Empire — and its officials in Asia created a society that was spiritually attractive, though pagan and blasphemous to the core. Only through Christ and the Christian’s faithfulness in him, can it be resisted and defeated. That important spiritual consideration is the point of chapter 13. John is not interested in chronology or creating a blueprint of end-time events.
The beast makes war

In verse 5, the beast is said to have been “given a mouth to utter proud words and blasphemy and to exercise his authority for forty-two months” (13:5). Perhaps we are to see some irony in the use of this “mouth” metaphor. The mouth in scripture is the symbol for the thoughts that are revealed in talk. The Psalms speak of the evil man as having a “bad mouth” (Psalm 10:7). The mouth of the beast utters evil — blasphemy — though the world does not recognize it for what it is.

The model for this characteristic of the beast is the little horn of Daniel 7:8, who had “a mouth that spoke boastfully.” This horn “will exalt and magnify himself above every god and will say unheard-of things against the God of gods” (Daniel 11:36). To blaspheme against God is to profane or dishonor his name and violate his glory and deity. Clearly, the beast claims a divinity he does not have. He seeks to put himself in the place of God — the ultimately blasphemy.

This beast “was given authority over every tribe, people, language and nation” (13:7). His slavemaster, the dragon, is the source of the beast’s authority. The devil gives the power of the kingdoms of earth to whomsoever he wills, under God’s overall sovereignty, of course. The time in which the Christians of Asia live is the “already but not yet.” The kingdom of God had already broken through our world in the redemptive work of Christ. Christ had defeated the devil, and all power and authority in heaven and earth had been given to Christ (Matthew 28:18). But, according to God’s purpose, his kingdom has not yet replaced the kingdom of the world. Christians must live in that world but not be of that world.

God still allows the beast to appear supreme in the affairs of mankind. Thus, all of earth’s inhabitants worship him (verse 8). This was the lesson given to the Christians of Asia. The Roman Empire seemed to be an unbeatable monster, with its worldwide political, military and economic power. “Who is like the beast? Who can make war against him?” people said (verse 4). But the inhabitants of the world didn’t just fear the empire; they also loved and worshipped it. In Revelation, the world is shown to willingly accept the beast’s authority, and to give no regard to God. “All inhabitants of the earth will worship the beast,” says Revelation (verse 8). The beast captures the hearts and souls of men and women everywhere, but it must not capture the spirit of the Christians of Asia.
Enemy of Christians

Revelation 13 shows this beast to be the earthly foe of the church. We are told that the beast “was given power to make war against the saints and to conquer them” (verse 7). Satan uses the political power of the beast as his agent in an attempt to stamp out and destroy God’s people.

There will be but two choices for Christians in Asia when the state-dominated persecution begins in earnest: Christ or the monster-beast. Jesus’ warning to his disciples will fully come to pass for Christ-followers in the seven churches: “Then you will be handed over to be persecuted and put to death, and you will be hated by all nations because of me” (Matthew 24:9).

This beast will be allowed to exercise its power over the world and the church for only a very short time of 42 months or 3½ years during the persecution on the church. (Numbers such as 3½, 7, 1000, and so on, have symbolic value in Revelation. We should take great care to not interpret them in a rigidly literal manner.) God will then step in to stop the demonic madness, which has taken over the earth and threatens to annihilate the church.
The beast from the earth

Chapter 13 introduces us to the two agents through whom Satan carries out his war against the people of God. The first beast from the sea was grotesque, with seven heads and ten horns. It possessed the combined characteristics of leopard, bear and lion.

The second beast comes out of the earth. His appearance is not so terrifying. While he speaks with the power of the dragon, he has only “two horns like a lamb” (13:11). This beast is later identified as “the false prophet” (16:13; 19:20; 20:10).

We remember Christ’s warning to watch out for false prophets who “come to you in sheep’s clothing, but inwardly they are ferocious wolves” (Matthew 7:15). That is what this beast is — a wolf in sheep’s clothing. He pretends to be something he is not, morally and spiritually. In reality, this beast is as terrifying as the one from the sea.

This second, earthly beast performs awesome miracles (verse 13). The New Testament writers warned much earlier that false Christs and false prophets would perform incredible signs (Mark 13:22; 2 Thessalonians 2:9). God would allow an unrepentant world to be bombarded with the miraculous as a “powerful delusion so that they will believe the lie” (2 Thessalonians 2:11).

The Bible had long ago warned that a criteria of truth must be applied to miracle-working prophets who claim to come in God’s name. They must speak the truth, and not lead others into idolatry, false teaching or to do things in violation of God’s will (Deuteronomy 13:1-3).

To the elect people of God it will be clear that the false prophet or beast from the earth is bringing a spiritually corrupting message. His attempt to establish idolatry will be revealed in the fact that he orders mankind to worship a human leader and system rather than God (13:14-15).

It is specifically said of this false prophet that he will cause “fire to come down from heaven to earth in full view of men” (verse 13). Revelation pegs the second beast or false prophet as a fake Elijah. Like the true Elijah (2 Kings 1:10, 12), the false prophet will also cause fire to come from heaven and devour his enemies.

Some commentators also see in the symbol of fire from heaven a parody of the two witnesses. As the false prophet stands before the beast, the two witnesses stand before “the Lord of the earth” (11:3). They destroy their enemies with the fire that comes from their mouths (11:5) and so the false prophet calls down fire from the sky.

This situation is reminiscent of events that occurred on the eve of the Exodus. When Moses performed a miracle before Pharaoh to convince him to release Israel, his sorcerers also performed a similar sign (Exodus 7:11, 22). Even as Pharaoh’s sorcerers opposed God and Moses — and hardened Pharaoh’s heart — so the false prophet validates the beast in his own delusion of divinity.
Propaganda minister

The main function of the second beast or false prophet is to cause the world to worship the first beast, who represents secular political power. Thus, he is something of a chief priest in the beast’s kingdom.

The second beast establishes the ideological foundation of the anti-God empire or kingdom on earth. He creates the instruments and rituals of worship in his name. The second beast uses his religious authority to underpin the political, military, social and institutional power of the first beast.

The second beast has been called the antichrist’s Minister of Propaganda. In many respects his nefarious work is a parody of Christ establishing the kingdom of God.

This beast is, above all, the champion of the Evil One, the devil. “The second beast is not so much the ‘henchman of the first’. . .as the ‘Secretary of State’ who implements or institutionalizes the dragons’ evil vision,” says Robert W. Wall (New International Biblical Commentary, “Revelation,” p.171).

The second beast’s role is to bring people to worship the first beast and promote his aims, who in turn is a proxy of the devil. The two beasts use ideology, miracles, economic boycott and threats against the person to dominate the world. In this role as the beast’s religious cheerleader, some have speculated that the beast of the earth represents the hierarchy composed of the leading citizens of Asia and its people, who are quick to worship Rome and the emperor.
Image of the Beast

The false prophet sends out a universal order to “set up an image in honor of the beast” (verse 14). Then, a strange thing happens. We are told the false prophet, “Was given power to give breath to the image of the first beast, so that it could speak and cause all who refused to worship the image to be killed” (verse 15).

We are reminded of the nearly 100-foot high golden self-image that Nebuchadnezzar set up in the plain of Dura (Daniel 3:1). He commanded all people to worship the image. Whoever refused would summarily be tossed into a blazing furnace and killed. This is, in principle, the kind of idolatry Revelation 13 is describing.

Strangely enough, the false prophet gives the inanimate image breath so that it can speak. Thus, the second beast has power to animate the image of the first beast. In the time Revelation was written, this was not an alien idea. The ancients believed that statues spoke and performed miracles. It was thought that the gods and demons used statues as conduits to communicate with humans and work miracles. For example, the heretic Simon Magus is said to have brought statues to life (Clementine Recognitions 3.47; Justin, Apologia 1.26; Irenaeus, Against Heresies 1.23). In ancient times, that was precisely the point of having idols. People thought that the life of the person or being was actually in the idol.

In summary, then, the original purpose of Revelation 13 was to show the Christians of Asia that the Roman Empire and the worship of the emperor and local deities was not of God. There was no point of compromise between this Babylon the Great and the people of God. The churches were warned that a time of persecution over these issues would befall them. The members were to stand fast in the faith of Christ, their slain Lamb, even if it led them to their death. In death or martyrdom they would witness to the fact that a greater than Caesar was alive, Jesus the Alpha and Omega. In the end, the church would win and the martyrs would reign with Christ as priests and kings.

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Revelation – Revelation of John – Revelation Explained – Revelation Bible Scriptures

ATS Bible Dictionary
Revelation

An extraordinary and supernatural disclosure made by God, whether by dream, vision, ecstasy, or otherwise, of truths beyond man’s unaided power to discover. Paul, alluding to his visions and revelations, 2 1 Corinthians 12:1,7, speaks of them in the third person, out of modesty; and declares that he could not tell whether he was in the body or out of the body. Elsewhere he says that he had received his gospel by a particular revelation, Galatians 1:12.

For the BOOK OF REVELATION, see APOCALYPSE.
Easton’s Bible Dictionary
An uncovering, a bringing to light of that which had been previously wholly hidden or only obscurely seen. God has been pleased in various ways and at different times (Hebrews 1:1) to make a supernatural revelation of himself and his purposes and plans, which, under the guidance of his Spirit, has been committed to writing. (see WORD OF GOD.) The Scriptures are not merely the “record” of revelation; they are the revelation itself in a written form, in order to the accurate presevation and propagation of the truth.

Revelation and inspiration differ. Revelation is the supernatural communication of truth to the mind; inspiration (q.v.) secures to the teacher or writer infallibility in communicating that truth to others. It renders its subject the spokesman or prophet of God in such a sense that everything he asserts to be true, whether fact or doctrine or moral principle, is true, infallibly true.

Revelation, Book of

=The Apocalypse, the closing book and the only prophetical book of the New Testament canon. The author of this book was undoubtedly John the apostle. His name occurs four times in the book itself (1:1, 4, 9; 22:8), and there is every reason to conclude th

Revelation of Christ

The second advent of Christ. Three different Greek words are used by the apostles to express this, (1) apokalupsis (1 Corinthians 1;7; 2 Thessalonians 1:7; 1 Peter 1:7, 13); (2) parousia (Matthew 24:3, 27; 1 Thessalonians 2:19; James 5:7, 8); (3) epiphaneia (1 Timothy 6:14; 2 Timothy 1:10; 4:1-8; Titus 2:13). There existed among Christians a wide expectation, founded on Matthew 24:29, 30, 34, of the speedy return of Christ. (see MILLENNIUM.)
Webster’s Revised Unabridged Dictionary
1. (n.) The disclosing or discovering what was previously unknown.

2. (n.) That which is revealed.

3. (n.) The act of revealing divine truth.

4. (n.) That which is revealed by God to man; esp., the Bible.

5. (n.) Specifically, the last book of the sacred canon, containing the prophecies of St. John; the Apocalypse.
International Standard Bible Encyclopedia
REVELATION

rev-e-la’-shun:

I. THE NATURE OF REVELATION

1. The Religion of the Bible the Only Supernatural Religion

2. General and Special Revelation

(1) Revelation in Eden

(2) Revelation among the Heathen

II. THE PROCESS OF REVELATION

1. Place of Revelation among the Redemptive Acts of God

2. Stages of Material Development

III. THE MODES OF REVELATION

1. The Several Modes of Revelation

2. Equal Supernaturalness of the Several Modes

3. The Prophet God’s Mouthpiece

4. Visionary Form of Prophecy

5. “Passivity” of Prophets

6. Revelation by Inspiration

7. Complete Revelation of God in Christ

IV. BIBLICAL TERMINOLOGY

1. The Ordinary Forms

2. “Word of Yahweh” and “Torah”

3. “The Scriptures”

LITERATURE

I. The Nature of Revelation.

1. The Religion of the Bible the Only Supernatural Religion:

The religion of the Bible is a frankly supernatural religion. By this is not meant merely that, according to it, all men, as creatures, live, move and have their being in God. It is meant that, according to it, God has intervened extraordinarily, in the course of the sinful world’s development, for the salvation of men otherwise lost. In Eden the Lord God had been present with sinless man in such a sense as to form a distinct element in his social environment (Genesis 3:8). This intimate association was broken up by the Fall. But God did not therefore withdraw Himself from concernment with men. Rather, He began at once a series of interventions in human history by means of which man might be rescued from his sin and, despite it, brought to the end destined for him. These interventions involved the segregation of a people for Himself, by whom God should be known, and whose distinction should be that God should be “nigh unto them” as He was not to other nations (Deuteronomy 4:7 Psalm 145:18). But this people was not permitted to imagine that it owed its segregation to anything in itself fitted to attract or determine the Divine preference; no consciousness was more poignant in Israel than that Yahweh had chosen it, not it Him, and that Yahweh’s choice of it rested solely on His gracious will. Nor was this people permitted to imagine that it was for its own sake alone that it had been singled out to be the sole recipient of the knowledge of Yahweh; it was made clear from the beginning that God’s mysteriously gracious dealing with it had as its ultimate end the blessing of the whole world (Genesis 12:2, 3; Genesis 17:4, 5, 6, 16; 18:18; 22:18; compare Romans 4:13), the bringing together again of the divided families of the earth under the glorious reign of Yahweh, and the reversal of the curse under which the whole world lay for its sin (Genesis 12:3). Meanwhile, however, Yahweh was known only in Israel. To Israel God showed His word and made known His statutes and judgments, and after this fashion He dealt with no other nation; and therefore none other knew His judgments (Psalm 147:19 f). Accordingly, when the hope of Israel (who was also the desire of all nations) came, His own lips unhesitatingly declared that the salvation He brought, though of universal application, was “from the Jews” (John 4:22). And the nations to which this salvation had not been made known are declared by the chief agent in its proclamation to them to be, meanwhile, “far off,” “having no hope” and “without God in the world” (Ephesians 2:12), because they were aliens from the commonwealth of Israel and strangers from the covenant of the promise.

The religion of the Bible, thus announces itself, not as the product of men’s search after God, if haply they may feel after Him and find Him, but as the creation in men of the gracious God, forming a people for Himself, that they may show forth His praise. In other words, the religion of the Bible presents itself as distinctively a revealed religion. Or rather, to speak more exactly, it announces itself as the revealed religion, as the only revealed religion; and sets itself as such over against all other religions, which are represented as all products, in a sense in which it is not, of the art and device of man.

It is not, however, implied in this exclusive claim to revelation-which is made by the religion of the Bible in all the stages of its history-that the living God, who made the heaven and the earth and the sea and all that in them is, has left Himself without witness among the peoples of the world (Acts 14:17). It is asserted indeed, that in the process of His redemptive work, God suffered for a season all the nations to walk in their own ways; but it is added that to none of them has He failed to do good, and to give from heaven rains and fruitful seasons, filling their hearts with food and gladness. And not only is He represented as thus constantly showing Himself in His providence not far from any one of them, thus wooing them to seek Him if haply they might feel after Him and find Him (Acts 17:27), but as from the foundation of the world openly manifesting Himself to them in the works of His hands, in which His everlasting power and divinity are clearly seen (Romans 1:20). That men at large have not retained Him in their knowledge, or served Him as they ought, is not due therefore to failure on His part to keep open the way to knowledge of Him, but to the darkening of their senseless hearts by sin and to the vanity of their sin-deflected reasonings (Romans 1:21), by means of which they have supplanted the truth of God by a lie and have come to worship and serve the creature rather than the ever-blessed Creator. It is, indeed, precisely because in their sin they have thus held down the truth in unrighteousness and have refused to have God in their knowledge (so it is intimated); and because, moreover, in their sin, the revelation God gives of Himself in His works of creation and providence no longer suffices for men’s needs, that God has intervened supernaturally in the course of history to form a people for Himself, through whom at length all the world should be blessed.

2. General and Special Revelation:

It is quite obvious that there are brought before us in these several representations two species or stages of revelation, which should be discriminated to avoid confusion. There is the revelation which God continuously makes to all men: by it His power and divinity are made known. And there is the revelation which He makes exclusively to His chosen people: through it His saving grace is made known. Both species or stages of revelation are insisted upon throughout the Scriptures. They are, for example, brought significantly together in such a declaration as we find in Psalm 19: “The heavens declare the glory of God…. their line is gone out through all the earth” (19:1, 4); “The law of Yahweh is perfect, restoring the soul” (19:7). The Psalmist takes his beginning here from the praise of the glory of God, the Creator of all that is, which has been written upon the very heavens, that none may fail to see it. From this he rises, however, quickly to the more full-throated praise of the mercy of Yahweh, the covenant God, who has visited His people with saving instruction. Upon this higher revelation there is finally based a prayer for salvation from sin, which ends in a great threefold acclamation, instinct with adoring gratitude: “O Yahweh, my rock, and my redeemer” (19:14). “The heavens,” comments Lord Bacon, “indeed tell of the glory of God, but not of His will according to which the poet prays to be pardoned and sanctified.” In so commenting, Lord Bacon touches the exact point of distinction between the two species or stages of revelation. The one is adapted to man as man; the other to man as sinner; and since man, on becoming sinner, has not ceased to be man, but has only acquired new needs requiring additional provisions to bring him to the end of his existence, so the revelation directed to man as sinner does not supersede that given to man as man, but supplements it with these new provisions for his attainment, in his new condition of blindness, helplessness and guilt induced by sin, of the end of his being.

These two species or stages of revelation have been commonly distinguished from one another by the distinctive names of natural and supernatural revelation, or general and special revelation, or natural and soteriological revelation. Each of these modes of discriminating them has its particular fitness and describes a real difference between the two in nature, reach or purpose. The one is communicated through the media of natural phenomena, occurring in the course of nature or of history; the other implies an intervention in the natural course of things and is not merely in source but in mode supernatural. The one is addressed generally to all intelligent creatures, and is therefore accessible to all men; the other is addressed to a special class of sinners, to whom God would make known His salvation. The one has in view to meet and supply the natural need of creatures for knowledge of their God; the other to rescue broken and deformed sinners from their sin and its consequences. But, though thus distinguished from one another, it is important that the two species or stages of revelation should not be set in opposition to one another, or the closeness of their mutual relations or the constancy of their interaction be obscured. They constitute together a unitary whole, and each is incomplete without the other. In its most general idea, revelation is rooted in creation and the relations with His intelligent creatures into which God has brought Himself by giving them being. Its object is to realize the end of man’s creation, to be attained only through knowledge of God and perfect and unbroken communion with Him. On the entrance of sin into the world, destroying this communion with God and obscuring the knowledge of Him derived from nature, another mode of revelation was necessitated, having also another content, adapted to the new relation to God and the new conditions of intellect, heart and will brought about by sin. It must not be supposed, however, that this new mode of revelation was an ex post facto expedient, introduced to meet an unforeseen contingency. The actual course of human development was in the nature of the case the expected and the intended course of human development, for which man was created; and revelation, therefore, in its double form was the divine purpose for man from the beginning, and constitutes a unitary provision for the realization of the end of his creation in the actual circumstances in which he exists. We may distinguish in this unitary revelation the two elements by the cooperation of which the effect is produced; but we should bear in mind that only by their cooperation is the effect produced. Without special revelation, general revelation would be for sinful men incomplete and ineffective, and could issue, as in point of fact it has issued wherever it alone has been accessible, only in leaving them without excuse (Romans 1:20). Without general revelation, special revelation would lack that basis in the fundamental knowledge of God as the mighty and wise, righteous and good maker and ruler of all things, apart from which the further revelation of this great God’s interventions in the world for the salvation of sinners could not be either intelligible, credible or operative.

(1) Revelation in Eden.

Only in Eden has general revelation been adequate to the needs of man. Not being a sinner, man in Eden had no need of that grace of God itself by which sinners are restored to communion with Him, or of the special revelation of this grace of God to sinners to enable them to live with God. And not being a sinner, man in Eden, as he contemplated the works of God, saw God in the unclouded mirror of his mind with a clarity of vision, and lived with Him in the untroubled depths of his heart with a trustful intimacy of association, inconceivable to sinners. Nevertheless, the revelation of God in Eden was not merely “natural.” Not only does the prohibition of the forbidden fruit involve a positive commandment (Genesis 2:16), but the whole history implies an immediacy of intercourse with God which cannot easily be set to the credit of the picturesque art of the narrative, or be fully accounted for by the vividness of the perception of God in His works proper to sinless creatures. The impression is strong that what is meant to be conveyed to us is that man dwelt with God in Eden, and enjoyed with Him immediate and not merely mediate communion. In that case, we may understand that if man had not fallen, he would have continued to enjoy immediate intercourse with God, and that the cessation of this immediate intercourse is due to sin. It is not then the supernaturalness of special revelation which is rooted in sin, but, if we may be allowed the expression, the specialness of supernatural revelation. Had man not fallen, heaven would have continued to lie about him through all his history, as it lay about his infancy; every man would have enjoyed direct vision of God and immediate speech with Him. Man having fallen, the cherubim and the flame of a sword, turning every way, keep the path; and God breaks His way in a round-about fashion into man’s darkened heart to reveal there His redemptive love. By slow steps and gradual stages He at once works out His saving purpose and molds the world for its reception, choosing a people for Himself and training it through long and weary ages, until at last when the fullness of time has come, He bares His arm and sends out the proclamation of His great salvation to all the earth.

(2) Revelation among the Heathen.

Certainly, from the gate of Eden onward, God’s general revelation ceased to be, in the strict sense, supernatural. It is, of course, not meant that God deserted His world and left it to fester in its iniquity. His providence still ruled over all, leading steadily onward to the goal for which man had been created, and of the attainment of which in God’s own good time and way the very continuance of men’s existence, under God’s providential government, was a pledge. And His Spirit still everywhere wrought upon the hearts of men, stirring up all their powers (though created in the image of God, marred and impaired by sin) to their best activities, and to such splendid effect in every department of human achievement as to command the admiration of all ages, and in the highest region of all, that of conduct, to call out from an apostle the encomium that though they had no law they did by nature (observe the word “nature”) the things of the law. All this, however, remains within the limits of Nature, that is to say, within the sphere of operation of divinely-directed and assisted second causes. It illustrates merely the heights to which the powers of man may attain under the guidance of providence and the influences of what we have learned to call God’s “common grace.” Nowhere, throughout the whole ethnic domain, are the conceptions of God and His ways put within the reach of man, through God’s revelation of Himself in the works of creation and providence, transcended; nowhere is the slightest knowledge betrayed of anything concerning God and His purposes, which could be known only by its being supernaturally told to men. Of the entire body of “saving truth,” for example, which is the burden of what we call “special revelation,” the whole heathen world remained in total ignorance. And even its hold on the general truths of religion, not being vitalized by supernatural enforcements, grew weak, and its knowledge of the very nature of God decayed, until it ran out to the dreadful issue which Paul sketches for us in that inspired philosophy of religion which he incorporates in the latter part of the first chapter of the Epistle to the Romans.

Behind even the ethnic development, there lay, of course, the supernatural intercourse of man with God which had obtained before the entrance of sin into the world, and the supernatural revelations at the gate of Eden (Genesis 3:8), and at the second origin of the human race, the Flood (Genesis 8:21, 22; Genesis 9:1-17). How long the tradition of this primitive revelation lingered in nooks and corners of the heathen world, conditioning and vitalizing the natural revelation of God always accessible, we have no means of estimating. Neither is it easy to measure the effect of God’s special revelation of Himself to His people upon men outside the bounds of, indeed, but coming into contact with, this chosen people, or sharing with them a common natural inheritance. Lot and Ishmael and Esau can scarcely have been wholly ignorant of the word of God which came to Abraham and Isaac and Jacob; nor could the Egyptians from whose hands God wrested His people with a mighty arm fail to learn something of Yahweh, any more than the mixed multitudes who witnessed the ministry of Christ could fail to infer something from His gracious walk and mighty works. It is natural to infer that no nation which was intimately associated with Israel’s life could remain entirely unaffected by Israel’s revelation. But whatever impressions were thus conveyed reached apparently individuals only: the heathen which surrounded Israel, even those most closely affiliated with Israel, remained heathen; they had no revelation. In the sporadic instances when God visited an alien with a supernatural communication-such as the dreams sent to Abimelech (Genesis 20) and to Pharaoh (Genesis 40; Genesis 41) and to Nebuchadnezzar (Daniel 2:1) and to the soldier in the camp of Midian (Judges 7:13)-it was in the interests, not of the heathen world, but of the chosen people that they were sent; and these instances derive their significance wholly from this fact. There remain, no doubt, the mysterious figure of Melchizedek, perhaps also of Jethro, and the strange apparition of Balaam, who also, however, appear in the sacred narrative only in connection with the history of God’s dealings with His people and in their interest. Their unexplained appearance cannot in any event avail to modify the general fact that the life of the heathen peoples lay outside the supernatural revelation of God. The heathen were suffered to walk in their own ways (Acts 14:16).

II. The Process of Revelation.

Meanwhile, however, God had not forgotten them, but was preparing salvation for them also through the supernatural revelation of His grace that He was making to His people. According to the Biblical representation, in the midst of and working confluently with the revelation which He has always been giving of Himself on the plane of Nature, God was making also from the very fall of man a further revelation of Himself on the plane of grace. In contrast with His general, natural revelation, in which all men by virtue of their very nature as men share, this special, supernatural revelation was granted at first only to individuals, then progressively to a family, a tribe, a nation, a race, until, when the fullness of time was come, it was made the possession of the whole world. It may be difficult to obtain from Scripture a clear account of why God chose thus to give this revelation of His grace only progressively; or, to be more explicit, through the process of a historical development. Such is, however, the ordinary mode of the Divine working: it is so that God made the worlds, it is so that He creates the human race itself, the recipient of this revelation, it is so that He builds up His kingdom in the world and in the individual soul, which only gradually comes whether to the knowledge of God or to the fruition of His salvation. As to the fact, the Scriptures are explicit, tracing for us, or rather embodying in their own growth, the record of the steady advance of this gracious revelation through definite stages from its first faint beginnings to its glorious completion in Jesus Christ.

1. Place of Revelation among the Redemptive Acts of God:

So express is its relation to the development of the kingdom of God itself, or rather to that great series of divine operations which are directed to the building up of the kingdom of God in the world, that it is sometimes confounded with them or thought of as simply their reflection in the contemplating mind of man. Thus it is not infrequently said that revelation, meaning this special redemptive revelation, has been communicated in deeds, not in words; and it is occasionally elaborately argued that the sole manner in which God has revealed Himself as the Saviour of sinners is just by performing those mighty acts by which sinners are saved. This is not, however, the Biblical representation. Revelation is, of course, often made through the instrumentality of deeds; and the series of His great redemptive acts by which He saves the world constitutes the pre-eminent revelation of the grace of God-so far as these redemptive acts are open to observation and are perceived in their significance. But revelation, after all, is the correlate of understanding and has as its proximate end just the production of knowledge, though not, of course, knowledge for its own sake, but for the sake of salvation. The series of the redemptive acts of God, accordingly, can properly be designated “revelation” only when and so far as they are contemplated as adapted and designed to produce knowledge of God and His purpose and methods of grace. No bare series of unexplained acts can be thought, however, adapted to produce knowledge, especially if these acts be, as in this case, of a highly transcendental character. Nor can this particular series of acts be thought to have as its main design the production of knowledge; its main design is rather to save man. No doubt the production of knowledge of the divine grace is one of the means by which this main design of the redemptive acts of God is attained. But this only renders it the more necessary that the proximate result of producing knowledge should not fail; and it is doubtless for this reason that the series of redemptive acts of God has not been left to explain itself, but the explanatory word has been added to it. Revelation thus appears, however, not as the mere reflection of the redeeming acts of God in the minds of men, but as a factor in the redeeming work of God, a component part of the series of His redeeming acts, without which that series would be incomplete and so far inoperative for its main end. Thus, the Scriptures represent it, not confounding revelation with the series of the redemptive acts of God, but placing it among the redemptive acts of God and giving it a function as a substantive element in the operations by which the merciful God saves sinful men. It is therefore not made even a mere constant accompaniment of the redemptive acts of God, giving their explanation that they may be understood. It occupies a far more independent place among them than this, and as frequently precedes them to prepare their way as it accompanies or follows them to interpret their meaning. It is, in one word, itself a redemptive act of God and by no means the least important in the series of His redemptive acts.

This might, indeed, have been inferred from its very nature, and from the nature of the salvation which was being worked out by these redemptive acts of God. One of the most grievous of the effects of sin is the deformation of the image of God reflected in the human mind, and there can be no recovery from sin which does not bring with it the correction of this deformation and the reflection in the soul of man of the whole glory of the Lord God Almighty. Man is an intelligent being; his superiority over the brute is found, among other things, precisely in the direction of all his life by his intelligence; and his blessedness is rooted in the true knowledge of his God-for this is life eternal, that we should know the only true God and Him whom He has sent. Dealing with man as an intelligent being, God the Lord has saved him by means of a revelation, by which he has been brought into an evermore and more adequate knowledge of God, and been led ever more and more to do his part in working out his own salvation with fear and trembling as he perceived with ever more and more clearness how God is working it out for him through mighty deeds of grace.

2. Stages of Material Development:

This is not the place to trace, even in outline, from the material point of view, the development of God’s redemptive revelation from its first beginnings, in the promise given to Abraham-or rather in what has been called the Protevangelium at the gate of Eden-to its completion in the advent and work of Christ and the teaching of His apostles; a steadily advancing development, which, as it lies spread out to view in the pages of Scripture, takes to those who look at it from the consummation backward, the appearance of the shadow cast athwart preceding ages by the great figure of Christ. Even from the formal point of view, however, there has been pointed out a progressive advance in the method of revelation, consonant with its advance in content, or rather with the advancing stages of the building up of the kingdom of God, to subserve which is the whole object of revelation. Three distinct steps in revelation have been discriminated from this point of view. They are distinguished precisely by the increasing independence of revelation of the deeds constituting the series of the redemptive acts of God, in which, nevertheless, all revelation is a substantial element. Discriminations like this must not be taken too absolutely; and in the present instance the chronological sequence cannot be pressed. But, with much interlacing, three generally successive stages of revelation may be recognized, producing periods at least characteristically of what we may somewhat conventionally call theophany, prophecy and inspiration. What may be somewhat indefinitely marked off as the Patriarchal age is characteristically “the period of Outward Manifestations, and Symbols, and Theophanies”: during it “God spoke to men through their senses, in physical phenomena, as the burning bush, the cloudy pillar, or in sensuous forms, as men, angels, etc…… In the Prophetic age, on the contrary, the prevailing mode of revelation was by means of inward prophetic inspiration”: God spoke to men characteristically by the movements of the Holy Spirit in their hearts. “Prevailingly, at any rate from Samuel downwards, the supernatural revelation was a revelation in the hearts of the foremost thinkers of the people, or, as we call it, prophetic inspiration, without the aid of external sensuous symbols of God” (A.B. Davidson, Old Testament Prophecy, 1903, p. 148; compare pp. 12-14, 145;). This internal method of revelation reaches its culmination in the New Testament period, which is preeminently the age of the Spirit. What is especially characteristic of this age is revelation through the medium of the written word, what may be called apostolic as distinguished from prophetic inspiration. The revealing Spirit speaks through chosen men as His organs, but through these organs in such a fashion that the most intimate processes of their souls become the instruments by means of which He speaks His mind. Thus, at all events there are brought clearly before us three well-marked modes of revelation, which we may perhaps designate respectively, not with perfect discrimination, it is true, but not misleadingly,

(1) external manifestation,

(2) internal suggestion, and

(3) concursive operation.

III. The Modes of Revelation.

1. Modes of Revelation:

Theophany may be taken as the typical form of “external manifestation”; but by its side may be ranged all of those mighty works by which God makes Himself known, including express miracles, no doubt, but along with them every supernatural intervention in the affairs of men, by means of which a better understanding is communicated of what God is or what are His purposes of grace to a sinful race. Under “internal suggestion” may be subsumed all the characteristic phenomena of what is most properly spoken of as “prophecy”: visions and dreams, which, according to a fundamental passage (Numbers 12:6), constitute the typical forms of prophecy, and with them the whole “prophetic word,” which shares its essential characteristic with visions and dreams, since it comes not by the will of man but from God. By “concursive operation” may be meant that form of revelation illustrated in an inspired psalm or epistle or history, in which no human activity-not even the control of the will-is superseded, but the Holy Spirit works in, with and through them all in such a manner as to communicate to the product qualities distinctly superhuman. There is no age in the history of the religion of the Bible, from that of Moses to that of Christ and His apostles, in which all these modes of revelation do not find place. One or another may seem particularly characteristic of this age or of that; but they all occur in every age. And they occur side by side, broadly speaking, on the same level. No discrimination is drawn between them in point of worthiness as modes of revelation, and much less in point of purity in the revelations communicated through them. The circumstance that God spoke to Moses, not by dream or vision but mouth to mouth, is, indeed, adverted to (Numbers 12:8) as a proof of the peculiar favor shown to Moses and even of the superior dignity of Moses above other organs of revelation: God admitted him to an intimacy of intercourse which He did not accord to others. But though Moses was thus distinguished above all others in the dealings of God with him, no distinction is drawn between the revelations given through him and those given through other organs of revelation in point either of Divinity or of authority. And beyond this we have no Scriptural warrant to go on in contrasting one mode of revelation with another. Dreams may seem to us little fitted to serve as vehicles of divine communications. But there is no suggestion in Scripture that revelations through dreams stand on a lower plane than any others; and we should not fail to remember that the essential characteristics of revelations through dreams are shared by all forms of revelation in which (whether we should call them visions or not) the images or ideas which fill, or pass in procession through, the consciousness are determined by some other power than the recipient’s own will. It may seem natural to suppose that revelations rise in rank in proportion to the fullness of the engagement of the mental activity of the recipient in their reception. But we should bear in mind that the intellectual or spiritual quality of a revelation is not derived from the recipient but from its Divine Giver.

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REVELATION OF JOHN

I. TITLE AND GENERAL CHARACTER OF BOOK

1. Title

2. Uniqueness and Reality of Visions

II. CANONICITY AND AUTHORSHIP

1. Patristic Testimony

2. Testimony of Book Itself

3. Objections to Johannine Authorship-Relation to Fourth Gospel

III. DATE AND UNITY OF THE BOOK

1. Traditional Date under Domitian

2. The Nero-Theory

3. Composite Hypotheses-Babylonian Theory

IV. PLAN AND ANALYSIS OF THE BOOK

1. General Scope

2. Detailed Analysis

V. PRINCIPLES OF INTERPRETATION

1. General Scheme of Interpretation

2. The Newer Theories

3. The Book a True Prophecy

VI. THEOLOGY OF THE BOOK

LITERATURE

The last book of the New Testament. It professes to be the record of prophetic visions given by Jesus Christ to John, while the latter was a prisoner, “for the word of God and the testimony of Jesus” (Revelation 1:9), in PATMOS (which see), a small rocky island in the Aegean, about 15 miles West of Ephesus. Its precursor in the Old Testament is the Book of Dnl, with the symbolic visions and mystical numbers of which it stands in close affinity. The peculiar form of the book, its relation to other “apocalyptic” writings, and to the Fourth Gospel, likewise attributed to John, the interpretation of its symbols, with disputed questions of its date, of worship, unity, relations to contemporary history, etc., have made it one of the most difficult books in the New Testament to explain satisfactorily.

I. Title and General Character of Book.

1. Title:

“Revelation” answers to apokalupsis, in Revelation 1:1. The oldest form of the title would seem to be simply, “Apocalypse of John,” the appended words “the divine” (theologos, i.e. “theologian”) not being older than the 4th century (compare the title given to Gregory of Nazianzus, “Gregory theologian”). The book belongs to the class of works commonly named “apocalyptic,” as containing visions and revelations of the future, frequently in symbolical form (e.g. the Book of Enoch, the Apocalypse of Bar, the Apocalypse of Ezra; see APOCALYPTIC LITERATURE), but it is doubtful if the word here bears this technical sense. The tendency at present is to group the New Testament Apocalypse with these others, and attribute to it the same kind of origin as theirs, namely, in the unbridled play of religious fantasy, clothing itself in unreal visional form.

2. Uniqueness and Reality of Visions:

But there is a wide distinction. These other works are pseudonymous-fictitious; on the face of them products of imagination; betraying that this is their origin in their crude, confused, unedifying character. The Apocalypse bears on it the name of its author-an apostle of Jesus Christ (see below); claims to rest on real visions; rings with the accent of sincerity; is orderly, serious, sublime, purposeful, in its conceptions; deals with the most solemn and momentous of themes. On the modern Nerotheory, to which most recent expositors give adherence, it is a farrago of baseless fantasies, no one of which came true. On its own claim it is a product of true prophecy (Revelation 1:3; Revelation 22:18 f), and has or will have sure fulfillment. Parallels here and there are sought between it and the Book of Enoch or the Apocalypse of Ezra. As a rule the resemblances arise from the fact that these works draw from the same store of the ideas and imagery of the Old Testament. It is there the key is chiefly to be sought to the symbolism of John. The Apocalypse is steeped in the thoughts, the images, even the language of the Old Testament (compare the illustrations in Lightfoot, Galatians, 361, where it is remarked: “The whole book is saturated with illustrations from the Old Testament. It speaks not the language of Paul, but of Isaiah and Ezekiel and Daniel”). These remarks will receive elucidation in what follows.

II. Canonicity and Authority.

1. Patristic Testimony:

The two questions of canonicity and authorship are closely connected. Eusebius states that opinion in his day was divided on the book, and he himself wavers between placing it among the disputed books or ranking it with the acknowledged (homologoumena). “Among these,” he says, “if such a view seem correct, we must place the Apocalypse of John” (Historia Ecclesiastica, III, 25). That it was rightly so placed appears from a survey of the evidence. The first to refer to the book expressly is Justin Martyr (circa 140 A.D.), who speaks of it as the work of “a certain man, whose name was John, one of the apostles of Christ” (Dial, 81). Irenaeus (circa 180 A.D.) repeatedly and decisively declares that the Apocalypse was written by John, a disciple of the Lord (Adv. Haer., iv.20, 11; 30, 4; v.26, 1; 35, 2, etc.), and comments on the number 666 (v.30, 1). In his case there can be no doubt that the apostle John is meant. Andreas of Cappadocia (5th century) in a Commentary on the Apocalypse states that Papias (circa 130 A.D.) bore witness to its credibility, and cites a comment by him on Revelation 12:7-9. The book is quoted in the Epistle on the martyrs of Vienne and Lyons (177 A.D.); had a commentary written on it by Melito of Sardis (circa 170 A.D.), one of the churches of the Apocalypse (Euseb., HE, IV, 26); was used by Theophilus of Antioch (circa 168 A.D.) and by Apollonius (circa 210 A.D.; HE, V, 25)-in these cases being cited as the Apocalypse of John. It is included as John’s in the Canon of Muratori (circa 200 A.D.). The Johannine authorship (apostolic) is abundantly attested by Tertullian (circa 200 A.D.; Adv. Mar., iii.14, 24, etc.); by Hippolytus (circa 240 A.D.), who wrote a work upon it; by Clement of Alexandria (circa 200 A.D.); by Origen (circa 230 A.D.), and other writers. Doubt about the authorship of the book is first heard of in the obscure sect of the Alogi (end of the 2nd century), who, with Caius, a Roman presbyter (circa 205 A.D.), attributed it to Cerinthus. More serious was the criticism of Dionysius of Alexandria (circa 250 A.D.), who, on internal grounds, held that the Fourth Gospel and the Apocalypse could not have come from the same pen (Euseb., HE, VII, 25). He granted, however, that it was the work of a holy and inspired man-another John. The result was that, while “in the Western church,” as Bousset grants, “the Apocalypse was accepted unanimously from the first” (EB, I, 193), a certain doubt attached to it for a time in sections of the Greek and Syrian churches. It is not found in the Peshitta, and a citation from it in Ephraim the Syrian (circa 373) seems not to be genuine. Cyril of Jerusalem (circa 386 A.D.) omits it from his list, and it is unmentioned by the Antiochian writers (Chrysostom, Theodore of Mopsuestia, Theodoret). The Canon attributed to the Council of Laodicea (circa 360 A.D.) does not name it, but it is doubtful whether this document is not of later date (compare Westcott; also Bousset, Die Offenb. Joh., 28). On the other hand, the book is acknowledged by Methodius, Pamphilus, Athanasius, Gregory of Nyssa, Cyril Alex., Epiphanius, etc.

2. Testimony of Book Itself:

The testimony to the canonicity, and also to the Johannine authorship, of the Apocalypse is thus exceptionally strong. In full accordance with it is the claim of the book itself. It proclaims itself to be the work of John (Revelation 1:1, 4, 9; Revelation 22:8), who does not, indeed, name himself an apostle, yet, in his inspired character, position of authority in the Asian churches, and selection as the medium of these revelations, can hardly be thought of as other than the well-known John of the Gospels and of consentient church tradition. The alternative view, first suggested as a possibility by Eusebius, now largely favored by modern writers, is that the John intended is the “presbyter John” of a well-known passage cited by Eusebius from Papias (Historia Ecclesiastica, III, 39). Without entering into the intricate questions connected with this “presbyter John”-whether he was really a distinct person from the apostle (Zahn and others dispute it), or whether, if he was, he resided at Ephesus (see JOHN, GOSPEL OF)-it is enough here to say that the reason already given, viz: the importance and place of authority of the author of the Apocalypse in the Asian churches, and the emphatic testimony above cited connecting him with the apostle, forbid the attribution of the book to a writer wholly unknown to church tradition, save for this casual reference to him in Papias. Had the assumed presbyter really been the author, he could not have dropped so completely out of the knowledge of the church, and had his place taken all but immediately by the apostle.

3. Objections to Johannine Authorship-Relation to Fourth Gospel:

One cause of the hesitancy regarding the Apocalypse in early circles was dislike of its millenarianism; but the chief reason, set forth with much critical skill by Dionysius of Alexandria (Euseb., HE, VII, 25), was the undoubted contrast in character and style between this work and the Fourth Gospel, likewise claiming to be from the pen of John. Two works so diverse in character-the Gospel calm, spiritual, mystical, abounding in characteristic expressions as “life,” “light,” “love,” etc., written in idiomatic Greek; the Apocalypse abrupt, mysterious, material in its imagery, inexact and barbarous in its idioms, sometimes employing solecisms-could not, it was argued, proceed from the same author. Not much, beyond amplification of detail, has been added to the force of the arguments of Dionysius. There were three possibilities-either first, admitting the Johannine authorship of the Apocalypse, to assail the genuineness of the Gospel-this was the method of the school of Baur; or, second, accepting the Gospel, to seek a different author for the Apocalypse-John the presbyter, or another: thus not a few reverent scholars (Bleek, Neander, etc.); or, third, with most moderns, to deny the Johannine authorship of both Gospel and Apocalypse, with a leaning to the “presbyter” as the author of the latter (Harnack, Bousset, Moffatt, etc.). Singularly there has been of late in the advanced school itself a movement in the direction of recognizing that this difficulty of style is less formidable than it looks-that, in fact, beneath the surface difference, there is a strong body of resemblances pointing to a close relationship of Gospel and Apocalypse. This had long been argued by the older writers (Godet, Luthardt, Alford, Salmon, etc.), but it is now more freely acknowledged. As instances among many may be noted the use of the term “Logos” (Revelation 19:13), the image of the “Lamb,” figures like “water of life” words and phrases as “true,” “he that overcometh,” “keep the commandments,” etc. A striking coincidence is the form of quotation of Zechariah 12:10 in John 19:37 and Revelation 1:7. If the Greek in parts shows a certain abruptness and roughness, it is plainly evidenced by the use of the correct constructions in other passages that this is not due to want of knowledge of the language. “The very rules which he breaks in one place he observes in others” (Salmon). There are, besides, subtle affinities in the Greek usage of the two books, and some of the very irregularities complained of are found in the Gospel (for ample details consult Bousset, op. cit.; Godet, Commentary on John, I, 267-70, English translation; Alford, Greek Test., IV, 224-28; Salmon, Introduction to the New Testament, 233-43, 2nd edition; the last-named writer says: “I have produced instances enough to establish decisively that there is the closest possible affinity between the Revelation and the other Johannine books”). Great differences in character and style no doubt still remain. Some, to leave room for these, favor an early date for the Apocalypse (68-69 B.C.; on this below); the trend of opinion, however, now seems, as will be shown, to be moving back to the traditional date in the reign of Domitian, in which case the Gospel will be the earlier, and the Apocalypse the later work. This, likewise, seems to yield the better explanation. The tremendous experiences of Patmos, bursting through all ordinary and calmer states of consciousness, must have produced startling changes in thought and style of composition. The “rapt seer” will not speak and write like the selfcollected, calmly brooding evangelist.

III. Date and Unity of the Book.

1. Traditional Date under Domitian:

Eusebius, in summing up the tradition of the Church on this subject, assigns John’s exile to Patmos, and consequently the composition of the Apocalypse, to the latter part of the reign of Domitian (81-96 A.D.). Irenaeus (circa 180 A.D.) says of the book, “For it was seen, not a long time ago, but almost in our own generation, at the end of the reign of Domitian” (Adv. Haer., v.30, 3). This testimony is confirmed by Clement of Alexandria (who speaks of “the tyrant”), Origen, and later writers. Epiphanius (4th century), indeed, puts (Haer., li.12, 233) the exile to Patmos in the reign of Claudius (41-54 A.D.); but as, in the same sentence, he speaks of the apostle as 90 years of age, it is plain there is a strange blunder in the name of the emperor. The former date answers to the conditions of the book (decadence of the churches; widespread and severe persecution), and to the predilection of Domitian for this mode of banishment (compare Tacitus, History i0.2; Eusebius, Historia Ecclesiastica, III, 18).

2. The Nero-Theory:

This, accordingly, may be regarded as the traditional date of composition of the Apocalypse, though good writers, influenced partly by the desire to give time for the later composition of the Gospel, have signified a preference for an earlier date (e.g. Westcott, Salmon). It is by no means to be assumed, however, that the Apocalypse is the earlier production. The tendency of recent criticism, it will be seen immediately, is to revert to the traditional date (Bousset, etc.); but for a decade or two, through the prevalence of what may be called the “Nero-theory” of the book, the pendulum swung strongly in favor of its composition shortly after the death of Nero, and before the destruction of Jerusalem (held to be shown to be still standing by Revelation 11), i.e. about 68-69 A.D. This date was even held to be demonstrated beyond all question. Reuss may be taken as an example. According to him (Christian Theology of the Apostolic Age, I, 369;, English translation), apart from the ridiculous preconceptions of theologians, the Apocalypse is “the most simple, most transparent book that prophet ever penned.” “There is no other apostolical writing the chronology of which can be more exactly fixed.” “It was written before the destruction of Jerusalem, under the emperor Galba-that is to say, in the second half of the year 68 of our era.” He proceeds to discuss “the irrefutable proofs” of this. The proof, in brief, is found in the beast (not introduced till Revelation 13) with seven heads, one of which has been mortally wounded, but is for the present healed (Revelation 13:3). “This is the Roman empire, with its first 7 emperors, one of whom is killed, but is to live again as Antichrist” (compare Revelation 17:10 ff). The key to the whole book is said to be given in Revelation 13:18, where the number of the beast is declared to be 666. Applying the method of numerical values (the Jewish Gematria), this number is found to correspond with the name “Nero Caesar” in Hebrew letters (omitting the yodh, the Hebrew letter “y”). Nero then is the 5th head that is to live again; an interpretation confirmed by rumors prevalent at that time that Nero was not really dead, but only hidden, and was soon to return to claim his throne. As if to make assurance doubly sure, it is found that by dropping the final “n” in “Neron,” the number becomes 616-a number which Irenaeus in his comments on the subject (v.30, 1) tells us was actually found in some ancient copies. The meaning therefore is thought to be clear. Writing under the emperor Galba, the 6th emperor (reckoning from Augustus), the author anticipates, after a short reign of a 7th emperor (Revelation 17:10), the return of the Antichrist Nero-an 8th, but of the 7, with whom is to come the end. Jerusalem is to be miraculously preserved (Revelation 11), but Rome is to perish. This is to happen within the space of 3 1/2 years. “The final catastrophe, which was to destroy the city and empire, was to take place in three years and a half….. The writer knows…. that Rome will in three years and a half perish finally, never to rise again.” It does not matter for this theory that not one of the things predicted happened-that every anticipation was falsified. Nero did not return; Jerusalem was not saved; Rome did not perish; 3 1/2 years did not see the end of all things. Yet the Christian-church, though the failure of every one of these predictions had been decisively demonstrated, received the book as of divine inspiration, apparently without the least idea that such things had been intended (see the form of theory in Renan, with a keen criticism in Salmon’s Introduction to the New Testament, lecture xiv).

3. Composite Hypotheses-Babylonian Theory:

What is to be said with reference to this “Nero-theory” belongs to subsequent sections: meanwhile it is to be observed that, while portions of theory are retained, significant changes have since taken place in the view entertained of the book as a whole, and with this of the date to be assigned to it. First, after 1882, came a flood of disintegrating hypotheses, based on the idea that the Apocalypse was not a unity, but was either a working up of one or more Jewish apocalypses by Christian hands, or at least incorporated fragments of such apocalypses (Uslter, Vischer, Weizsacker, Weyland, Pfieiderer, Spitta, etc.). Harnack lent his influential support to the form of this theory advocated by Vischer, and for a time the idea had vogue. Very soon, however, it fell into discredit through its own excesses (for details on the different views, see Bousset, or Moffatt’s Introduction to the New Testament, 489;), and through increasing appreciation of the internal evidence for the unity of the book. Gunkel, in his Schopfung und Chaos (1895), started another line of criticism in his derivation of the conceptions of the book, not from Jewish apocalypse, but from Babylonian mythology. He assailed with sharp criticism the “contemporary history” school of interpretation (the “Nero-theory” above), and declared its “bankruptcy.” The number of the beast, with him, found its solution, not in Nero, but in the Hebrew name for the primeval chaos. This theory, too, has failed in general acceptance, though elements in it are adopted by most recent interpreters. The modified view most in favor now is that the Apocalypse is, indeed, the work of a Christian writer of the end of the 1st century, but embodies certain sections borrowed from Jewish apocalypse (as Revelation 7:1-8, the 144,000; Revelation 11, measuring of the temple and the two witnesses; especially Revelation 12, the woman and red dragon-this, in turn, reminiscent of Babylonian mythology). These supposed Jewish sections are, however, without real support in anything that is known, and the symbolism admits as easily of a Christian interpretation as any other part of the book. We are left, therefore, as before, with the book as a unity, and the tide of opinion flows back to the age of Domitian as the time of its origin. Moffatt (connecting it mistakenly, as it seems to us, with Domitian’s emphasis on the imperial cult, but giving also other reasons) goes so far as to say that “any earlier date for the book is hardly possible” (Expository Greek Testament, V, 317). The list of authorities for the Domitianie date may be seen in Moffatt, Introduction, 508.

IV. Plan and Analysis of the Book.

1. General Scope:

The method of the book may thus be indicated. After an introduction, and letters to the seven churches (Revelation 1-3), the properly prophetic part of the book commences with a vision of heaven (Revelation 4; Revelation 5), following upon which are two series of visions of the future, parallel, it would appear, to each other-the first, the 7 seals, and under the 7th seal, the 7 trumpets (Revelation 6:1-11:19, with interludes in Revelation 7 and again in Revelation 10; Revelation 11:1-12:1); the second, the woman and her child (Revelation 12), the 2 beasts (Revelation 13), and, after new interludes (Revelation 14), the bowls and 7 last plagues (Revelation 15; Revelation 16). The expansion of the last judgments is given in separate pictures (the scarlet woman, doom of Babylon, Har-Magedon, Revelation 17-19); then come the closing scenes of the millennium, the last apostasy, resurrection and judgment (Revelation 20), followed by the new heavens and new earth, with the descending new Jerusalem (Revelation 21; Revelation 22). The theme of the book is the conflict of Christ and His church with anti-Christian powers (the devil, the beast, the false prophet, Revelation 16:13), and the ultimate and decisive defeat of the latter; its keynote is in the words, “Come, Lord Jesus” (Revelation 22:20; compare Revelation 1:7); but it is to be noticed, as characteristic of the book, that while this “coming” is represented as, in manner, ever near, the end, as the crisis approaches, is again always postponed by a fresh development of events. Thus, under the 6th seal, the end seems reached (Revelation 6:12-17), but a pause ensues (Revelation 7), and on the opening of the seventh seal, a new series begins with the trumpets (Revelation 8:2). Similarly, at the sounding of the 6th trumpet, the end seems at hand (Revelation 9:12-21), but a new pause is introduced before the last sounding takes place (Revelation 11:15). Then is announced the final victory, but as yet only in summary. A new series of visions begins, opening into large perspectives, till, after fresh interludes, and the pouring out of 6 of the bowls of judgment, Har-Magedon itself is reached; but though, at the outpouring of the 7th bowl, it is proclaimed, “It is done” (Revelation 16:17), the end is again held over till these final judgments are shown in detail. At length, surely, in Revelation 19, with the appearance of the white horseman-“The Word of God” (19:13)-and the decisive overthrow of all his adversaries (19:18-21), the climax is touched; but just then, to our surprise, intervenes the announcement of the binding of Satan for 1,000 years, and the reign of Jesus and His saints upon the earth (the interpretation is not here discussed), followed by a fresh apostasy, and the general resurrection and judgment (Revelation 20). Precise time-measures evidently fail in dealing with a book so constructed: the 3 1/2 years of the Nero-interpreters sink into insignificance in its crowded panorama of events. The symbolic numbers that chiefly rule in the book are “seven,” the number of completeness (7 spirits, seals, trumpets, bowls, heads of beasts); “ten,” the number of worldly power (10 horns); “four,” the earthly number (4 living creatures, corners of earth, winds, etc.); 3 1/2 years-42 months-“time, and times, and half a time” (Revelation 12:14) = 1,260 days, the period, borrowed from Daniel (7:25; 12:7), of anti-Christian ascendancy.

2. Detailed Analysis:

The following is a more detailed analysis:

I. INTRODUCTION

1. Title and Address (Revelation 1:1-8)

2. Vision of Jesus and Message to the Seven Churches of the Province of Asia (Revelation 1:9-20)

3. The Letters to the Seven Churches (Revelation 2; Revelation 3)

(1) Ephesus (Revelation 2:1-7)

(2) Smyrna (Revelation 2:8-11)

(3) Pergamos (Revelation 2:12-17)

(4) Thyatira (Revelation 2:18-29)

(5) Sardis (Revelation 3:1-6)

(6) Philadelphia (Revelation 3:7-13)

(7) Laodicea (Revelation 3:14-22)

II. THE THINGS TO COME. FIRST SERIES OF VISIONS: THE SEALS AND TRUMPETS

1. The Vision of Heaven

(1) Adoration of the Creator (Revelation 4)

(2) The 7-Sealed Book; Adoration of God and the Lamb (Revelation 5)

2. Opening of Six Seals (Revelation 6)

(1) The White Horse (Revelation 6:1, 2)

(2) The Red Horse (Revelation 6:3, 4)

(3) The Black Horse (Revelation 6:5, 6)

(4) The Pale Horse (Revelation 6:7, 8)

(5) Souls under the Altar (Revelation 6:9-11)

(6) The Wrath of the Lamb (Revelation 6:12-17)

3. Interludes (Revelation 7)

(1) Sealing of 144,000 on Earth (Revelation 7:1-8)

(2) Triumphant Multitude in Heaven (Revelation 7:9-17)

4. Opening of Seventh Seal: under This Seven Trumpets, of Which Six Now Sounded (Revelation 8; Revelation 9)

(1) Hail and Fire on Earth (Revelation 8:7)

(2) Burning Mountain in Sea (Revelation 8:8, 9)

(3) Burning Star on Rivers and Fountains (Revelation 8:10, 11)

(4) One-third Sun, Moon, and Stars Darkened (Revelation 8:12). “Woe”-Trumpets (Revelation 8:13)

(5) The Fallen Star-Locusts (Revelation 9:1-11)

(6) Angels Loosed from Euphrates-the Horseman (Revelation 9:12-21)

5. Interludes-

(1) Angel with Little Book (Revelation 10)

(2) Measuring of Temple and Altar-the Two Witnesses (Revelation 11:1-13)

6. Seventh Trumpet Sounded-Final Victory (Revelation 11:14-19)

III. SECOND SERIES OF VISIONS: THE WOMAN AND THE RED DRAGON; THE TWO BEASTS; THE BOWLS AND LAST PLAGUES

1. The Woman and Child; the Red Dragon and His Persecutions (Revelation 12)

2. The Beast from the Sea, Seven-headed, Ten-horned (Revelation 13:1-10); the Two-horned Beast (Revelation 13:11-18)

3. Interludes (Revelation 14)

(1) The Lamb on Mt. Zion; the 144,000 (Revelation 14:1-5)

(2) The Angel with “an Eternal Gospel” (Revelation 14:6, 7)

(3) Second Angel-(Anticipatory) Proclamation of Fall of Babylon (Revelation 14:8)

(4) Third Angel-Doom of Worshippers of the Beast (Revelation 14:9-12)

(5) Blessedness of the Dead in the Lord (Revelation 14:13)

(6) The Son of Man and the Great Vintage (Revelation 14:14-20)

4. The Seven Last Plagues-the Angels and Their Bowls: the Preparation in heaven (Revelation 15)-the Outpouring (Revelation 16)

(1) On Earth (Revelation 16:2)

(2) On Sea (Revelation 16:3)

(3) On Rivers and Fountains (Revelation 16:4-7)

(4) On Sun (Revelation 16:8, 9)

(5) On Seat of Beast (Revelation 16:10, 11)

(6) On Euphrates-Har-Magedon (Revelation 16:12-16)

(7) In the Air-Victory and Fall of Babylon (Revelation 16:17-21)

IV. EXPANSION OF LAST JUDGMENTS (Revelation 17-19)

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A Prayer for Healing – Healing Prayer

A Prayer for Healing

Are you facing a difficult disease, illness or malady and want to cry out to God for healing but don’t know what to pray? If you feel scared, alone, unsure of the future, or don’t understand how healing works, pray these words below in faith today! Below is a prayer for healing, an interview with Max Lucado explaining how we should pray for healing, and some of our favorite Bible verses on healing.

God tells us that through prayer, He can speak to us and use us to work miracles for His glory. When you use this prayer for healing you are coming to God completely surrendered and expectant to let His Holy Spirit work in and through you. I pray that you will find miraculous healing as you seek God’s plan for your life – His plan to prosper you and to give you a hope and future!

God, you know me so well. You created me. You know the number of hairs on my head, and you even know the thoughts conceived in my heart before I ever vocalize them. You’ve told us to come to you and ask for every need of life. You are Jehovah-Rapha, the God who heals, and you have the final word on my destiny, the number of years I’ll live and serve you on earth.

I’m coming to you today as your child, longing to hear from you and asking for your divine healing. There’s so much I don’t understand about life. But I do know that with one touch, one word, you can make me whole. Please forgive me of my sins, cleanse me of my unrighteousness, and begin your healing from the inside out.

I don’t always know what your will is Lord, especially in times like now, when I desperately seek your face. I offer you no promises, no bargains, no deals to exchange for my health. I simply bow my heart before you to tell you the desire of my heart: that I want to spend as many years as I can loving you here, loving others, and wanting to become more like you. However you choose to accomplish that is up to you—and okay with me. If you use doctors to provide healing, give them wisdom to know what to do. Regardless of how you accomplish it, the healing you give is always miraculous. And you deserve all the praise.

I absolutely believe you have the power to heal. You demonstrated that on earth, and you still heal in miraculous ways today. Even when my faith is weak, you say it is enough, and my love for you is strong. And I know you already hold my heart and life in your hands. It’s up to you. If I can bring you more glory through healing, then that’s what I ask for. That’s what I desire.

But if your answer is no, or not now, I know that your grace is sufficient for me. Ultimately, I want your will to be my will. I look forward to spending an eternity with you. But Lord, if you have planned still more for me to do here on this earth, I not only need and want your physical healing, Lord, but a thorough, deep-down cleansing and strengthening—a whole-hearted renewal of all that I am. Because all that I am is yours. Use this trial to strengthen me from a “what-if” faith to a “no-matter-what” faith. And no matter what, I choose to honor you and give you glory.

In Jesus’s name, Amen.

What are you praying for healing over today? Join our large praying community in the comments below and experience the power, hope and healing that comes when you allow others to cover you in prayer.

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10 Morning Prayers to Use Daily – Here are 10 helpful morning prayers to start your day

A morning prayer is a wonderful way to focus your time and attention on seeking God’s plan for the day ahead. Whether you need encouragement, peace, strength, or rest, God can meet you in a very real and present way when you come before Him with a humble heart. Seek God’s presence each morning before your energy and attention is pulled by all the tasks you have ahead.
Here are

10 helpful morning prayers to start your day:

1. “Lord, may nothing separate me from You today. Teach me how to choose only Your way today so each step will lead me closer to You. Help me walk by the Word and not my feelings. Help me to keep my heart pure and undivided. Protect me from my own careless thoughts, words, and actions. And keep me from being distracted by MY wants, MY desires, MY thoughts on how things should be. Help me to embrace what comes my way as an opportunity… rather than a personal inconvenience. And finally, help me to rest in the truth of Psalm 86:13, ‘Great is your love toward me.’ You already see the ways I will fall short and mess up. But right now, I consciously tuck Your whisper of absolute love for me into the deepest part of my heart. I recognize Your love for me is not based on my performance. You love me warts and all. That’s amazing. But what’s most amazing is that the Savior of the world would desire a few minutes with me this morning. Lord, help me to forever remember what a gift it is to sit with You like this. Amen.”
– Lysa Terkeurst

2.

“I have set the LORD always before me. Because He is at my right hand, I will not be shaken.” – Psalm 16:8

3. “Dear Lord, I don’t know who or what will cross my path today. But I do know that You are my Rock and my Fortress. You are my Shield and my Strong Tower. Help me to anchor myself to You today. Teach me how to stand strong in You and choose only Your way today. Help me walk by Your truth and not my feelings. Help me to embrace anything that comes my way as an opportunity to see You at work and as an opportunity to point others to You. Thank You that You love me and nothing can ever take that away from me! Even if I fail today and fall short, You whisper Your unconditional love deep into my soul and remind me that Your mercies are new every morning. That truly amazes me, Lord. Thank You for meeting with me today. Would You wake me again tomorrow with the same sweet whisper of Your love? I can’t wait to meet with You again. In Jesus’ Name, Amen.”
– Wendy Blight

4. daily prayer for strength

“You will keep in perfect peace him whose mind is steadfast, because he trusts in You.” Isaiah 26:3

5. “Lord, grant me tenacious winsome courage as I go through this day. When I am tempted to give up, help me to keep going. Grant me a cheerful spirit when things don’t go my way. And give me courage to do whatever needs to be done. In Jesus’ name, Amen.”
– Dr. Ray Pritchard

“For God did not give us a spirit of timidity, but a spirit of power, of love and self-discipline.” 2 Timothy 1:7

6. “Father, my heart is heavy. I feel like I have to carry the burden alone. Words like overwhelmed, distraught, exhausted seem to describe where I am. I am not sure how to let you carry my heavy load, so please show me how. Take it from me. Let me rest and be refreshed so that my heart won’t be so heavy in the morning. In Jesus’ name. Amen.”
– Ron Moore

“Do not be anxious about anything, but in everything, by prayer and petition, with thanksgiving, present your requests to God. And the peace of God which transcends all understanding, will guard your hearts and your mind in Christ Jesus.” Philippians 4:6-7

7. “Dear Lord, help me remember what a difference it makes when I make time with You a priority in my morning. Awaken me in body and spirit each day with a desire to meet with You and to hear You speak words of affirmation, assurance and wisdom over my heart as I prepare to go into my day. In Jesus’ Name, Amen.”
– Traci Miles

“If any of your lacks wisdom, he should ask God, who gives generously to all without finding fault, and it will be given to him.” James 1:5

8. morning-prayer-flower

9. The prayer of Jabez: “Jabez cried out to the God of Israel, ‘Oh, that You would bless me and enlarge my territory! Let Your hand be with me, and keep me from harm so that I will be free from pain.'” 1 Chronicles 4:10

10. “I got up early one morning
And rushed right into the day;
I had so much to accomplish
That I didn’t have time to pray.
Problems just tumbled about me,
And heavier came each task;
‘Why doesn’t God help me?’ I wondered.
He answered, ‘You didn’t ask.’
I wanted to see joy and beauty
But the day toiled on gray and bleak
I wondered why God didn’t show me
He said, ‘But you didn’t seek’,
I tried to come into God’s presence;
I used all my keys in the lock.
God gently and lovingly chided,
‘My child, you didn’t knock.’
I woke up early this morning,
And paused before entering the day;
I had so much to accomplish
That I had to take time to pray.”
-Author Unknown

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Christian Prayer Requests

Post your Prayer Requests Here!

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Why True Christians Do Not Use the Cross in Worship

THE cross is loved and respected by millions of people. The Encyclopædia Britannica calls the cross “the principal symbol of the Christian religion.” Nevertheless, true Christians do not use the cross in worship. Why not?

An important reason is that Jesus Christ did not die on a cross. The Greek word generally translated “cross” is stau·rosʹ. It basically means “an upright pale or stake.” The Companion Bible points out: “[Stau·rosʹ] never means two pieces of timber placed across one another at any angle . . . There is nothing in the Greek of the [New Testament] even to imply two pieces of timber.”

In several texts, Bible writers use another word for the instrument of Jesus’ death. It is the Greek word xyʹlon. (Acts 5:30; 10:39; 13:29; Galatians 3:13; 1 Peter 2:24) This word simply means “timber” or “a stick, club, or tree.”

Explaining why a simple stake was often used for executions, the book Das Kreuz und die Kreuzigung (The Cross and the Crucifixion), by Hermann Fulda, states: “Trees were not everywhere available at the places chosen for public execution. So a simple beam was sunk into the ground. On this the outlaws, with hands raised upward and often also with their feet, were bound or nailed.”

The most convincing proof of all, however, comes from God’s Word. The apostle Paul says: “Christ purchased us, releasing us from the curse of the Law by becoming a curse instead of us, because it is written: ‘Accursed is every man hung upon a stake [“a tree,” King James Version].’” (Galatians 3:13) Here Paul quotes Deuteronomy 21:22, 23, which clearly refers to a stake, not a cross. Since such a means of execution made the person “a curse,” it would not be proper for Christians to decorate their homes with images of Christ on a cross.

There is no evidence that for the first 300 years after Christ’s death, those claiming to be Christians used the cross in worship. In the fourth century, however, pagan Emperor Constantine became a convert to apostate Christianity and promoted the cross as its symbol. Whatever Constantine’s motives, the cross had nothing to do with Jesus Christ. The cross is, in fact, pagan in origin. The New Catholic Encyclopedia admits: “The cross is found in both pre-Christian and non-Christian cultures.” Various other authorities have linked the cross with nature worship and pagan sex rites.

Why, then, was this pagan symbol promoted? Apparently, to make it easier for pagans to accept “Christianity.” Nevertheless, devotion to any pagan symbol is clearly condemned by the Bible. (2 Corinthians 6:14-18) The Scriptures also forbid all forms of idolatry. (Exodus 20:4, 5; 1 Corinthians 10:14) With very good reason, therefore, true Christians do not use the cross in worship. *

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Win Worley Deliverance Prayer.Self Deliverance from evil spirits,satan

Say this prayer if you need deliverance. This prayer takes from satan all the legal grounds to touch you. If you are having problems with demons this self deliverance prayer is your first step to get rid of them. It takes all the legal grounds off real quick that satan used to attack you from any source.

 

In the name of Lord Jesus Christ

I renounce all the sins I remember and know about and also the sins I don’t know about. I renounce and confess the sins. Any false owls that I may have made, to any demonic god’s. I renounce any idolatry in witch I was ever involved. Satan I rebuke you in Jesus name. Im closing any door that I may have opened to you. I renounce satan and all His demons. I declare them to be my enermies. I want them out of my life completely. And I call on the Lord for deliverance of all evil spirits. In the name of Jesus Christ.

In the name of Jesus Christ I break any curses or rejection from the wound. I now renounce, break and loose myself and all my descendence from all psychic heredity, demonic holes, psychic powers, bondages, bonds of physical or mental illness, all curses, witch may be in my family line as result of sins, even back to ten generations on the both sides of the family.

I now renounce, break and loose myself from all demonic subjection, from any ungodly soulties to any person, living or dead, who has ever dominated or controlled me or manipulated me in any way that is contrary to the Will of God and God’s Word. I thank you Jesus for setting me free. I also repent. I ask you to forgive me, if I have ever dominated or controlled some other person in the wrong way.

I now rebuke, break and loose myself from any of the evil curses. Charms, vexes, hexes, spells, jinkses, psychic powers and bewitchments, witchcraft or soursery that has been put upon me, by any person or persons, or by any occult source or psychic source. I command all connected and related spirits to leave us.

I turn to you Lord Jesus. You know all my problems, all the things that bind, tornment, devile or harast me. I now refuse to accept anything from satan. I loose myself from any dark spirit. From any evil influence. From any satanic bondage. I command all connected and related spirits to leave us.

I confess that my body is a temple for the Holy Spirit. Redeemed, Cleansed, Sanctified and Justified, by the Blood of Jesus. Therefore satan has no more place in me. No more power over me, because of the Blood of Jesus.

Amen

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Prayer for Prophetic inspiration, Secrets of God and Gifts and Fresh Vision

Jesus,
 
I honor, adore and worship You. I pray that Your presence shall become in myself and all around me more real that everything I see. Jesus You are Glorious and Holy. Come and meet with me face to face. Jesus, impart Anointing and Deepening of the Anointing of the Holy Ghost into my spirit and mind. Impart through Holy Spirit Honor and Wisdom, Deliverance and Prosperity, Spiritual Gifts and Healing, for Your glorious name sake. Jesus I don’t want to limit the things You want to give me, but I ask that through Your Holy Spirit You will impart into my spirit Your Holy Secrets, thoughts and Will of God.
 
Impart Your Holy Spirit upon me Father, that is like a wind and a breath inside of me. I surrender to you with my whole being. I pray that You reveal me secrets of your ways and thoughts Father. Through Your Holy Spirit, who searcheth all deep things, even the deepest thoughts and secrets of God.
 
Holy Spirit, though silent worship, where You pray inside of me, I pray for Divine Idea, Your inspiration for my life, for the prayer, for the worship, ministry and movement in the Holy Spirit. I thank You Father for everything You want to give me. Reveal me all the things You want to reveal me according to your Will. I receive the revelation of the Holy Ghost. I receive the knowledge of Your Perfect and Good Will. I allign my mind with Your Holy thoughts, that are love, peace and mystery, Father.
 
Sow the seed of Your word into my heart for my life in You Jesus bears fruit 30, 60 and hundred times through Your Will. Your Holy Spirit is who makes Jesus real to me. I worship You Holy Spirit. And I pray that by Your Will You will impart into my mind and into my spirit, word of knowledge, word of wisdom, discerning of spirits, tongues, interpretation of tongues, gift of prophecy, gift of faith and healing for your glorious name sake Jesus, that I may move in Your Spirit when I serve the people.
 
I ask You Holy Spirit to deepen inside of me Your Anointing. Deepen and impart Prophetic vision and prophetic word, knowledge, understanding of God and Seven Spirits of God. Father impart through Holy Spirit into me fresh vision, that you may open the eyes of my heart, that I may see the hope in Your calling and Your Will and Your Glory among all the Saints. For Jesus Glorious name sake. Deepen in me everything that I have prayed in this prayer today. Deepen Your vision, prophetic gift, secrets of God, knowledge of Your presence Jesus and the Power of Your Word into my spirit, soul and mind.
 
In Jesus name,
Amen

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The Scriptures from the bible about Salvation

Bible scriptures regarding to salvation:

Isaiah 9:6 – King James Version, 1978
6. For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace.

Isaiah 11:2 – King James Version, 1978
2. And the spirit of the LORD shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the LORD;

Daniel 7:13-14 – AMP, 1987 Lockman
13. I saw in the night visions, and behold, [a] on the clouds of the heavens came One like a Son of man, and He came to the Ancient of Days and was presented before Him. 14. And there was given Him [the Messiah] dominion and glory and kingdom, that all peoples, nations, and languages should serve Him. His dominion is an everlasting dominion which shall not pass away, and His kingdom is one which shall not be destroyed.

Matt 16:16 – King James Version, 1978
16. And Simon Peter answered and said, Thou art the Christ, the Son of the living God.

John 1:1-5 – King James Version, 1978
1. In the beginning was the Word, and the Word was with God, and the Word was God. 2. The same was in the beginning with God. 3. All things were made by him; and without him was not any thing made that was made. 4. In him was life; and the life was the light of men. 5. And the light shineth in darkness; and the darkness comprehended it not.

John 1:12 – King James Version, 1978
12. But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name:

John 3:5-6 – King James Version, 1978
5. Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God. 6. That which is born of the flesh is flesh; and that which is born of the Spirit is spirit.

John 14:6 – King James Version, 1978
6. Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me.

John 16:7-15 – Amplified Bible, 1987 Lockman
7. However, I am telling you nothing but the truth when I say it is profitable (good, expedient, advantageous) for you that I go away. Because if I do not go away, the Comforter (Counselor, Helper, Advocate, Intercessor, Strengthener, Standby) will not come to you [into close fellowship with you]; but if I go away, I will send Him to you [to be in close fellowship with you].
8. And when He comes, He will convict and convince the world and bring demonstration to it about sin and about righteousness (uprightness of heart and right standing with God) and about judgment:
9. About sin, because they do not believe in Me [trust in, rely on, and adhere to Me];
10. About righteousness (uprightness of heart and right standing with God), because I go to My Father, and you will see Me no longer;
11. About judgment, because the ruler (evil genius, prince) of this world [Satan] is judged and condemned and sentence already is passed upon him.
12. I have still many things to say to you, but you are not able to bear them or to take them upon you or to grasp them now.
13. But when He, the Spirit of Truth (the Truth-giving Spirit) comes, He will guide you into all the Truth (the whole, full Truth). For He will not speak His own message [on His own authority]; but He will tell whatever He hears [from the Father; He will give the message that has been given to Him], and He will announce and declare to you the things that are to come [that will happen in the future].
14. He will honor and glorify Me, because He will take of (receive, draw upon) what is Mine and will reveal (declare, disclose, transmit) it to you.
15. Everything that the Father has is Mine. That is what I meant when I said that He [the Spirit] will take the things that are Mine and will reveal (declare, disclose, transmit) it to you.

John 17:1-5 – KJV, 1978
1. These words spake Jesus, and lifted up his eyes to heaven, and said, Father, the hour is come; glorify thy Son, that thy Son also may glorify thee: 2. As thou hast given him power over all flesh, that he should give eternal life to as many as thou hast given him. 3. And this is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent. 4. I have glorified thee on the earth: I have finished the work which thou gavest me to do. 5. And now, O Father, glorify thou me with thine own self with the glory which I had with thee before the world was.

Acts 16:31 – King James Version, 1978
31. And they said, Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house.

1 Cor 2:8 – King James Version, 1978

8. Which none of the princes of this world knew: for had they known it, they would not have crucified the Lord of glory.

1 Corinthians 14:1 – New King James Version, 1982
1. Pursue love, and desire spiritual gifts, but especially that you may prophesy.

1 Corinthians 12:7-11 – New King James Version, 1982
7. But the manifestation of the Spirit is given to each one for the profit of all: 8. for to one is given the word of wisdom through the Spirit, to another the word of knowledge through the same Spirit, 9. to another faith by the same Spirit, to another gifts of healings by the same[a] Spirit, 10. to another the working of miracles, to another prophecy, to another discerning of spirits, to another different kinds of tongues, to another the interpretation of tongues. 11. But one and the same Spirit works all these things, distributing to each one individually as He wills.

Romans 12:5 – King James Version, 1978

5. So we, being many, are one body in Christ, and every one members one of another.

Romans 3:23 – King James Version, 1978
23. For all have sinned, and come short of the glory of God;

Colossians 1:14 – King James Version, 1978

14. In whom we have redemption through his blood, even the forgiveness of sins:

1 Timothy 1:17 – King James Version, 1978

17. Now unto the King eternal, immortal, invisible, the only wise God, be honour and glory for ever and ever. Amen.

Hebrews 13:20-21 – King James Version, 1978
20. Now the God of peace, that brought again from the dead our Lord Jesus, that great shepherd of the sheep, through the blood of the everlasting covenant, 21. Make you perfect in every good work to do his will, working in you that which is wellpleasing in his sight, through Jesus Christ; to whom be glory for ever and ever. Amen.

1 John 5:5-7 – King James Version, 1978

5. Who is he that overcometh the world, but he that believeth that Jesus is the Son of God? 6. This is he that came by water and blood, even Jesus Christ; not by water only, but by water and blood. And it is the Spirit that beareth witness, because the Spirit is truth. 7. For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost: and these three are one.

Psalm 12:6 – King James Version, 1978

6. The words of the LORD are pure words: as silver tried in a furnace of earth, purified seven times.

Psalm 99:9 – King James Version, 1978
9. Exalt the LORD our God, and worship at his holy hill; for the LORD our God is holy.

Revelation 1:11 – King James Version, 1978
11. Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea.

Revelation 4:5 – King James Version, 1978
5. And out of the throne proceeded lightnings and thunderings and voices: and there were seven lamps of fire burning before the throne, which are the seven Spirits of God.

Revelation 5:6 – King James Version, 1978

6. And I beheld, and, lo, in the midst of the throne and of the four beasts, and in the midst of the elders, stood a Lamb as it had been slain, having seven horns and seven eyes, which are the seven Spirits of God sent forth into all the earth.

Revelation 20:5-6 – King James Version, 1978
5. But the rest of the dead lived not again until the thousand years were finished. This is the first resurrection. 6. Blessed and holy is he that hath part in the first resurrection: on such the second death hath no power, but they shall be priests of God and of Christ, and shall reign with him a thousand years.
What Bible Says About
Itself:

2 Timothy 3:16 – King James Version, 1978

16. All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness:

Psalm 19:7 – King James Version, 1978

7. The law of the LORD is perfect, converting the soul: the testimony of the LORD is sure, making wise the simple.

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