Monday, April 15, 2013

34. WHO WE ARE: KINGS AND PRIESTS

34. WHO WE ARE: KINGS AND PRIESTS


1:5-6. Kings and Priests:  “And hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen.” RSV: “And made us a kingdom, priests to his God and Father.”
1 Pet. 2:9-10: “But you [Christians] are a chosen race, a royal priesthood, a holy nation, God’s own people.  Once you were no people, but now you are God’s people,” (RSV).
In context of verse 5, then, Jesus is not only the “Prince of the Kings of the Earth,” the natural Israel, but also of the New Israel, the Christians, who have been made into a kingdom, “Kings and priests unto his God and Father,” the Israel of God. 
The kings of the earth/land” refers to the Jews, for all those descended from Isaac were sometimes mentioned as kings because of God’s promise to Abraham and Sarah that she would be the mother of “kings,” (Gen. 17:6, 16; 35:11). The “kings of the earth” are those claiming fleshly descent from Abraham; the “kings and priests unto God” are those who through Christ have become the children of God through the faith of Abraham and the blood of Christ.  It is important to understand the phrase“Kings of the earth” as they are also mentioned in Revelation 6:15; 17:2, 18; 18:3, 9; 21:24.  
In most ancient cultures only the kings and priests were educated and all literature was written by and for this group. But it is notable that every Christian is a King and Priest restoring God’s original plan to give Mankind dominion. This is not the distorted view of kingship and priesthood as Man dominating Man, however. God’s original plan was for Man to rule over “The Flesh,” “everything that creeps upon the earth,” and subdue, not only the animal kingdom in general, but the passions and lusts of his own fleshly nature as well.
Even in his fallen estate, there is this need in Man for power.  In its proper order, this need is fulfilled in self-discipline. When a society is made up of self-disciplined men, then there can be freedom, but when self-discipline fails, laws must be enacted and restrictions must be imposed by outside force in an effort to maintain order. The less self-discipline, the less freedom and the more chaotic the society. As the failure of law and order progresses, the power of brute force becomes the dominant force. Ultimately, the failure of self-discipline leads to the law of the jungle, “survival of the fittest,” the rule of tooth and claw and the disintegration of civilization.
Man’s God-given need for power, misused, becomes power-lust. Like other lusts, it is insatiable; the more it is fed, the greater its appetite. A taste of power often makes the man ravenous as a wild beast that gets a taste of blood. The history of the world is replete with accounts of men who became maniacal tyrants through their lust for power. Power-lust is also manifest in other forms than military and political; popularity, fame, and wealth are some of the variations in its form. It may even be found in religious systems. Indeed, there is no power so strong as the power of superstition.
The Flesh must be ruled; the Spirit must be free. Only the man who can rule his own flesh can be free from the coercion of laws necessary to living in a society. Government, therefore, must not be seen as merely the objective, rational science of politics and law. This is only one of the more conspicuous manifestations of it. The body of laws enacted by legislative bodies is a manifestation of the governing force but not the essence. Toynbee has wisely noted that codification of laws reaches its peak when the ungovernable forces are about to bring down the structure of civilization.

This lesson is an edited excerpt from my book Revelation In Context.
My Book is available at the Living Word Bookstore in Shawnee, Oklahoma and is also available online at www.amazon.com  or www.xulonpress.com
 Free downloads are available at www.revelationincontext.sermon.net .

Monday, April 8, 2013

33. CHRIST'S GRAVE CLOTHES



CHRIST’S GRAVE CLOTHES
By Irene Belyeu

At Easter time each year there arises the discussion about the “Shroud of Turin” which some believe was the shroud that was wrapped around Jesus when He was buried. According to the Scriptural account, this cannot be true.
We learn from the account of the raising of Lazarus from the dead that his grave clothes bound him hand and foot and that the “napkin” around his face was separate from the other clothes, John 11:44.  It seems reasonable to believe that his grave clothes were according to the Jewish customs of that day.
Now, in John 19:38-40 we look at the way Christ’s body was buried:
“And after this Joseph of Arimathea, being a disciple of Jesus but secretly for fear of the Jews, besought Pilate that he might take away the body of Jesus: and Pilate gave him leave. He came therefore and took the body of Jesus.
“And there came also Nicodemus, which at the first came to Jesus by night, and brought a mixture of myrrh and aloes, about an hundred pound weight.
“Then took they the body of Jesus, and wound it in linen clothes with the spices, as the manner of the Jews is to bury.”
We learn from this that the cloths were soaked in “a hundred pound weight” of the spices and wound about His body. To have “wound” it around His body, the cloth would have had to be in strips, “as the manner of the Jews is to bury.” As this preparation hardened it formed a cast-like shell, similar to what we understand of the grave clothes of Lazarus. We know that Lazarus was bound by it until someone had to loose him.
What did Peter and John see when they came to the tomb after Jesus had risen?
Peter therefore went forth, and that other disciple, and came to the sepulchre. So they ran both together: and the other disciple did outrun Peter, and came first to the sepulchre.
“And he stooping down, and looking in, saw the linen clothes lying; yet went he not in.
“Then cometh Simon Peter following him, and went into the sepulchre, and seeth the linen clothes lie, and the napkin, that was about his head, not lying with the linen clothes, but wrapped together in a place by itself.
“Then went in also that other disciple, which came first to the sepulchre, and he saw, and believed.” –John 20:3-8.
Why did they believe when they saw the grave clothes? I believe it was because the shell-like cast had not been broken open, but the body had come out of it and left it intact but empty, not like Lazarus whose cast had to be taken off him before he was loose. Jesus resurrection body went through the cast and was free and loose. The cast which had been about his head was also intact and empty, separated from the body-cast and lying by itself without being broken open. This was what convinced these disciples that Christ was risen indeed!
There was no sheet-like “shroud” like the so-called “Shroud of Turin” at the tomb that morning.

Monday, April 1, 2013

32. JESUS CHRIST - WHO HE IS

32. JESUS CHRIST - WHO HE IS

1:5.The Faithful Witness: “Jesus Christ, who is the faithful witness, and the first-begotten of the dead, and the prince of the kings of the earth.”
In this passage Christ is shown to be The New Covenant, The Seed of David, The New Creation, and the King of Israel.  He is “the faithful witness” which title is also claimed by Christ Himself in 3:14: “The words of the Amen, the faithful and true witness.” The word faithful translates the Hebrew word ’âman, other meanings of which are: “to sustain, support, as to support or carry a child, to found or build up a building; to be faithful, trustworthy, sure, certain; to be of long continuance, perennial, as of a covenant.” As a noun it means “a workman, artificer.” As an exclamation it indicates confirmation of the word of another and expresses a wish that that word be fulfilled. [i]

The word witness has been dealt with above in Revelation 1: 2. There is again, however, a difference in John as a “witness to the word of God and the testimony of Jesus Christ” and Jesus Christ as the Faithful Witness, the Amen. John testifies of Christ but Christ also testifies of God because He is God. 
Psalm 89:27 is a referent for this phrase and may be a partial quote: “Also I will make him my first-born, higher than the kings of the earth.” This Psalm is a hymn concerning God’s faithfulness to the covenant with David. The Psalm abounds with such words as faithfulness, steadfast love, established, firm, founded, foundation. The promise to the seed of David was: 
(29)His seed also will I make to endure for ever, and his throne as the days of heaven. (36) His seed shall endure forever, and his throne as the sun before me. (37) It shall be established forever as the moon, and as a faithful witness in heaven.  Selah.
Again in Isaiah 55:3-4 the covenant with David is reaffirmed:
I will make with you an everlasting covenant, my steadfast sure [a form of ’âman is used here] love for David. Behold I made him a witness to the peoples, a leader and commander for the peoples, (RSV).
Christ is here, in Revelation 1:5, proclaimed to be that promised faithful witness, the Seed of David, and His throne is established in the heavens as the vision of Revelation 1:12-20 shows.
First-born of the Dead
Christ as the First-born of the Dead probably is similar in meaning to “the beginning of God’s creation” in 3:14. The resurrection for the Christians meant the beginning of the new creation.  Although Christ was indeed the beginning of the original creation in Genesis 1:2 as Light, He is now the beginning of the new creation as the Second Adam, Whose flesh has been translated into immortality.  (See Romans 8:19-23; 2Cor. 5:17; Galatians 6:15; Ephesians 2:15.) The Christian convert has been buried with Christ and raised from the dead, (Gal. 2:20; Colossians 2:12-13). Since Christ is the Seed of Promise, (Gal. 3:16), He is the eternal Israel of God. By participation in His resurrected Body, we are heirs together with Him, (Gal. 3:29), of this reborn nation.
1:5. Prince of the Kings of the Earth: “And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood.”
Jesus was mockingly called the “King of the Jews” and “King of Israel” when He was being crucified, (Mark 15: 12, 18, 26, 32). His resurrection proved that He was not only “King of the Jews” but also the Son of God with all power, even over death, hell and the grave.
The passage from Psalm 2:1-3: “The kings of the earth set themselves and the rulers take counsel together, against the Lord and his anointed” is quoted in Acts 4:26 as having been spoken of Jesus Christ as “his anointed.” In Acts the “kings of the earth and rulers” is applied to Herod, Pilate and “the people of Israel.” We might, therefore, say that “rulers” applied to Herod and Pilate, while “kings of the earth” applied to “the people of Israel.” We will encounter the phrase "kings of the earth" later in our study of the Book of Revelation. It is important to know that this refers to the Jews for the Rabbis taught that all Jews were kings because they were descended from Abraham through Sarah who had the promise that "kings of people shall be of her," Genesis 17:16.


[i] Ges. Lexicon, 58-9.

This lesson is an edited excerpt from my book Revelation In Context.
My Book is available at the Living Word Bookstore in Shawnee, Oklahoma and is also available online at www.amazon.com  or www.xulonpress.com
 Free downloads are available at www.revelationincontext.sermon.net .

Monday, March 25, 2013

31. GRACE AND PEACE FROM JESUS, YAHWEH, JEHOVAH

31. GRACE AND PEACE FROM JESUS, YAHWEH, JEHOVAH



1:4. Grace and Peace: “Grace be unto you, and peace from Him which is and which was, and which is to come.”
The message of the Book of Revelation is not to frighten, discourage, or confuse, but rather to dispense grace and peace.  This is according to the nature of the Spirit of God, the gifts He bestows, and the fruits of the Spirit.


1:4.The Great “I AM”: From Him which is and which was and which is to come.”
Parallels: Revelation 1:8-“The Lord, which is, and which was, and which is to come, the Almighty.”
4:8-“The Lord God Almighty, which was and is and is to come.
11:17-“Lord God Almighty, which art and wast and art to come, because thou hast taken to thee thy great power and hast reigned.”
16:5-“O, Lord,which art, and wast, and shalt be…..”

This phrase "which is and which was and which is to come" is Christ’s identification of Himself as the Great I Am of Exodus 3:13-15.[i]  The divine Name is a verb of existence: Yahweh I am He who creates,” or “I am that I am,” or “Being, I cause to be.”[ii]

The Name YAHWEH is called “the quadriliteral Name” for in Hebrew it contains four letters and was considered by the Rabbis as being too holy to pronounce. 

Note that in the RSV passages in 11:17 and 16:5 the future tense is conspicuously absent; there is no “is to come.” This more accurately reflects the Greek text than does the KJV. Perhaps this indicates that in the events seen in these visions He has come.  In 11:17 He has begun to reign; in 16:5 He has begun to judge.

The Hebrew word standing behind this phrase "is, was and is to come"might also be the word yesh. As a noun it means “being, existence, that which is present, ready.”  It is most commonly used as a verb substantive, without distinction of number or tense, “is, was, will be.” With a predicate yesh gives an emphatic force (BDB).  If the subject of the verb form, however, is a pronoun, it is expressed by a suffix as if it were a noun form instead of a verb form. The form that would produce the translation I Am would then be almost or entirely the equivalent of Jesus, Yeshua.

The force of the Name Yahweh  is that of infinity brought into the present moment. The eternally existent God, eternity past and eternity future, is brought into the present finite moment.[iv]  Davies, W.D. Paul and Rabbinic Judaism says:

"The community of Israel is a unity of past, present and future….  The Israelites to whom Amos spoke had come up from Egypt (3.2 [3:1 KJV]); this can be said because every Israelite shared in this experience….  Another excellent example of this method of thought occurs in the book of Joshua. {Note 2: “Joshua 24.  See also Deut.26.5f.”}  …. it follows that the experience of Christ can be re-enacted in the [individual Christian]: the Christian man can die and rise with his Lord," [underlines mine.] (108-9).

This participation in the life of Christ is expressed in Galatians 2:20: "I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me." 
 Colossians 2:20 and 3:1: "Wherefore if ye be dead with Christ from the rudiments of the world, why, as though living in the world, are ye subject to ordinances.... If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God."


[i] Summers says: "Grace and peace are here pronounced as coming from 'the one who is and the one who was and the one who is coming.' This was a typical Jewish conception of God.  It is a good reproduction of the Hebrew word for Jehovah– 'the eternally existing one'" (Worthy Is the Lamb, 101).
[ii] See also John Bright, A History of Israel, Second Edition, (Philadelphia, The Westminster Press. 1972), 151-2.
   In this and in the identification as "Aleph and Tau," Christ is identifying with the name "Elohim," (God in the plural), which Bright sees to be a name constituting a claim that He is the totality, (plurality), of the manifestation of the deity, (p. 153).  That is, not plural gods, but a plurality of manifestations of the One God.
[iii] See M. Jastrow, Dictionary of the Targumim, the Talmud Babli and Yerushalmi, and the Midrashic Literature. (Brooklyn: Shalom. 1967 reprint).
[iv] See also my Commentary on 1:8, "Alpha and Omega".

This lesson is an edited excerpt from my book Revelation In Context.
My Book is available at the Living Word Bookstore in Shawnee, Oklahoma and is also available online at www.amazon.com  or www.xulonpress.com
 Free downloads are available at www.revelationincontext.sermon.net .