Comments for June 21

3 v.11 - The phrase 'virtuous woman' is only found here outside Proverbs, linking it quite clearly with the words of Solomon in Prov.31.

3 v.15 The use of the vail in Scripture is interesting. These are all of the occasions where a vail is used as a covering. Notice the first relates to meeting a man and the second two relate to a widow. [Genesis 24:65 38:14 19] Of course the word for vail occurs may more times but typically with reference to the tabernacle or Solomon's temple whilst the New Testament uses typically relate to Moses' face shining.
3 v.18 The concept of sitting or standing still is seen in the following passages as indicating a willingness to wait for the Lord to act in His own good time. [Exodus 14:13 Numbers 9:8 1 Samuel 9:27 2 Chronicles 20:17]

4 v. 3-6 Whilst the near kinsman seemed willing to have the inheritance of Naomi he was unwilling to take Ruth and raise up seed. Maybe he was concerned because she was a Moabitess, or maybe he saw his own family needs as taking precedence over the law.
4 v.4 The method of dealing with the inheritance is seen to match that of Abraham buying the cave of for the burial of Sarah. [Genesis 23:18] And also the way in which Jeremiah redeemed the field in Anathoth. [Jeremiah 32:7 - 9 10 - 12 25] The details of the law regarding redeeming a parcel of ground is found in. [Leviticus 25:25 - 29]

4 v.13 - Let us remember that children are from the Lord.

3:11 That Ruth was a 'virtuous woman' echoed in Proverbs 31:10 shows us that this description in Proverbs is not speaking of a particular woman - but that the virtuous woman is in fact the ecclesia. The characteristics of Ruth - and the virtuous woman of Proverbs 31 should be seen in the ecclesia.

4:18-22 The 'family tree' here given is matched exactly in Matthew 1

Further reinforcing the point that the life of Ruth typifies the call of the gentiles as the bride of Christ.

3:2-5 The way that Naomi spoke to Ruth about Boaz being a 'near kinsman' indicates that Ruth knew what the law of Moses said about raising up seed to the dead brother. Her behaviour in the latter verses of this chapter should be read in that light, especially as Boaz speaks to Ruth in a similar way (3:12-13)

ch 4 - The 'near kinsman' here is behaving rather like Onan - another of the tribe of Judah (Genesis 38:4). One might have thought this 'near kinsman' might have learnt from the example of Onan.

3:14 Western 21st century moral values would see some inappropriate moral behaviour in Ruth. However in lying at his feet she was showing a state of submission.

4:12 In likening Ruth to Tamar and the offspring Pharez the women are conscious of the way in which Tamar bore seed after the death of her husband.

Looking at Gen 38:27-30 gives us the order of birth and enables us to see who is first and who is second born. 

Notice that they speak of the second born son - not the firstborn.

 4:2 In ordinary circumstances, two or three were sufficient to attest a bargain; but in cases of importance, such as matrimony, divorce, conveyancing of property, it was the practice of the elders to have ten. 1Kin 21:8

3:4,7 The term to uncover the feet (Heb. galah) implies physical exposure, as with the  captives being led bare to exile.  Under the instruction of her mother-in-law, Ruth was trying to capture the willingness of Boaz to act as a near-kinsman. 

The opposite expression to cover the feet (Heb. cakak) (1Sam 24:3) implies isolation, protection or shielding, and is used as a means of expressing modesty in performing toilet necessities.

There's a very sad comment in Ruth 4:6.  The near kinsmen was worried about "marring his own inheritance".  But who WAS he?  What was his inheritance?  He's nameless in Scripture.  This is what happens to people who despise God's law, and refuse to act as God instructed.  Yes, I know the end result brought about God's plan, so that Boaz could marry Ruth, but I still suggest the kinsman was wrong.

When we read the last verse of the book of Ruth, I think we gain an appreciation of why the book was written. It traces the ancestry of David through the time of the Judges.

God had made promises in Eden which He was going to keep. There was going to be a way back to the tree of life through a promised ancestor. The whole of the old testament, then, could be seen as a chronicle of the lives of one family line leading eventually to the promised man Jesus. It was important, therefore, to fill in the gaps, setting the scene for the emergence of David his ancestor.

It's quite amazing to see that despite the general immorality and turning away from God which the rest of the populous was experiencing, the line of David was not. All of Israel was of the lineage of Jacob, and so the promised ancestor Jesus could have come from any of that stock. However, through the faithfulness of this particular family God was working to bring the man David to birth, who would later receive further promises and have the old promises confirmed. A point worthy of consideration is how the faith of one gentile sinner (Rahab), and her marriage to a man of Israel (Salmon), produced such Godly offspring as Boaz, and in turn the faith of one Gentile widow (Ruth) combined with his faith to produce a fertile seedbed for the family of David to spring up from. We ought to consider in all our actions the effect they will have on generations to come. The rewards of devotion to God, and His ways, will benefit our families for many generations to come.

.3:9 ‘a near kinsman’ actually means in the Hebrew ‘one who hath the right to redeem’. And as such Boaz was in a very privileged position. As was the nearer kinsman. It was not just a matter of raising seed. It was a matter of ensuring that the inheritance did not pass out of the family.

 4:20 The genealogy given here enables us to establish that the events of the book of Ruth took place very early in the days of the Judges

3:3,4,9,11,13,16,17,18 -- v3-4 Ruth is told to wash, anoint/perfume, and put on her best clothes (NIV) and sleep near Boaz which is perhaps symbolic of a baptism and being buried with Christ which includes Gentiles; v9 Ruth is asking for marriage to Boaz a kinsman/redeemer much as we hope to be accepted as the bride of Christ; v11 Boaz notes her noble character and agrees she will be redeemed/married; v13 she then sleeps that night until morning which perhaps suggests the concept of death and resurrection (being redeemed); v16-18 Ruth is given 6 measures of barley much as we are fed by Christ although it is not quite the millennial rest which would be represented by the number 7 as in 7th day (2Pet 3:8).

4:1,2,5,6,8,9,10,12,16,17 -- v1-2 here we have Boaz/Christ at the gate (gate of judgment? as the number "10" is thought by many to mean "judgment and/or perfection of Divine order" and perhaps the earlier use of the number "10" suggests an unfavourable judgment for the men in Ruth 1:4); v5-6 perhaps the closest kinsman represents the Law of Moses which didn't redeem, only through Christ can we be redeemed as only he could fulfil the Law; v8-10 Boaz pays the price to redeem and thus acquires the land (the millennial kingdom of God on earth?) and marries Ruth (the faithful Gentile Ruth is united with Christ as his bride to reign on earth in the kingdom?); v16-17 Naomi, a faithful Jew, is included in this family and the child, Obed (5744) meaning "serving" is a product of both these women bearing fruit (fruitfulness) in service to Christ; v12 we remember Judah grudgingly gave Tamar, a Gentile, her inheritance and their child, Perez, had a brother with a scarlet thread on his wrist which is not unlike the scarlet thread from the window of Rahab's home which is perhaps symbolic of the link to Christ's sacrifice and resurrection giving them and us hope. Some of the above was gleaned from Judges and Ruth by H.A.Whittaker p205-235.

3:11 The way that the word ‘virtuous <02428> is translated elsewhere helps us to understand what it is to be" virtuous" Here are some typical occurrences.

Gen 47:6     Activity

Exo 14:4      host

Deut 3:18     war

Josh 1:14    valour

So we see a ‘virtuous’ woman is industrious. Of course it is not just women who are to manifest these qualities. It is the duty of all of us to add ‘virtue’ to our knowledge 2Pet 1:5

3:1 The Hebrew word for "seek " is BAQASH (1245) is another one of many powerful words that we must look at to fully appreciate. It is full of exhortation for all today. Naomi, here is showing her concern for Ruth, and expressing her care for Ruth in action. Going back to Gen 37:15-16 we read of Joseph's concern for his brethren. The word can be translated "strive after; procure; plead; search out". Moses when speaking words of direction and exhortation to Israel "that if they seek out the Lord their God, he will never leave them". Deut 4:29-31 The lesson for us in the 21st. century is of course that we must show our care and concern for all of like precious faith, as we see the care extended to and the concern Naomi had for her daughter in law. Seeking a rest in Christ for them. Matt 11:29.

3:11   That Ruth was known in the town of Bethlehem as a virtuous woman must indicate that her manner of life was evident to all who would, one supposes, have been surprised at a Gentile – a Moabitess no less – being Godly. Surely a credit to Naomi’s instruction of her daughter in law.

3:9 The word kinsman is translated from the Hebrew word gaal whose root means to redeem.  And so, Boaz, as a kinsman, redeemed the inheritance of Mahlon by marrying his wife Ruth, thus, perpetuating life through their offspring (4:10). 

Likewise, Jesus is our kinsman.  He has redeemed us from death and, thus, has perpetuated our inheritance (Heb 9:15).

3:10 The inference we might draw from Boaz’s comments is that Ruth, a young woman, was speaking with a significantly older man.

3:2 In the ancient Near East, winnowing was done in the evening. After the heat of the day, breezes would blow which lasted into the night.  The grain was tossed up and caught in a sieve.  The grain would remain in the sieve while the chaff fell through to be blown away.  The threshing floor was located in the field.  An area would be cleared and rolled to make a firm floor.

3:9 See yesterday’s notes on the word skirt (wings).

3:12 Naomi was probably unaware of this fact.

3:13 When a person utters the expression: as the LORD liveth (KJV), he/she is swearing an oath by the Name of Yahweh.

4:5-8 These verses are grounded in the Law (Deut 25:5-9).

4:11 The Hebrew word for witnesses is ed.   You might recall, in a recent reading, that this word was presented as a proper noun by the Reubenites and Gadites (Josh 22:34).

Under the Law, a Moabite would not to be allowed into the community of Israel until the tenth generation (Deut 23:3).  However, this prohibition probably did not extend to women.  In any case, Ruth had demonstrated her faith and commitment in Yahweh the God of Israel.  And, because she had married a man of Israel in good standing, she was welcomed into the community.

Naomi wasn't simply being a matchmaker for her daughter-in-law.  She was attempting to fulfil the requirements of Deut 25:5

4:13  Notice ‘the Lord gave her conception’ the child that was born was not a child of the flesh. Rather he was a child of the Spirit through the intervention of God. Fitting for the one who was to be in the line of Jesus.

3:18  The idea of patient endurance - being still and waiting for God to carry out his purpose - is found throughout scripture, perhaps most importantly in the exhortation to us in Psa.46:10  "Be still and know that I am God. I will be exalted among the heathen, I will be exalted in the earth."

3:9  The idea of being covered by Boaz's garment is a token of an engagement to be married.  A similar idea is expressed quite marvellously in relation to Israel, but by extension to us, in Ezekiel 16:8-9 "When I passed by you again and saw you, behold, you were at the age for love, and I spread the corner of my garment over you and covered your nakedness; I made my vow to you and entered into a covenant with you, declares the Lord GOD, and you became mine. Then I bathed you with water and washed off your blood from you and anointed you with oil."

Both Ruth and we are gentiles and God has entered into a covenant with us, through Jesus.  We are "engaged" to him, awaiting the marriage.

We've been bathed with the water of baptism and the blood of sin has been washed from us. Just as future Kings were anointed, the anointing points to the time when, God willing, we may serve in the Kingdom.

4:12 Notice that the women spoke of Ruth being fruitful before she was married.

3:7     This almost incidental comment about where Boaz lay down during harvest gives an insight into life in Israel during harvest time.  We would expect the farmer, at least the land owner, to return to the comfort of his own house every evening. But not so. Boaz, and we presume others, stayed in the field until the harvest was over.

4:1     The “gate” was the place of local government at this time (and before also) – see Gen 19:1 when compared with Gen 19:9. So Boaz places himself in a position where he can ensure that the issue of Ruth and the inheritance can be dealt with properly.

3:12-13         However attractive Naomi was to Boaz there was one thing which was paramount in his mind. That was to ensure that the Law of Moses was implemented fully on the matter of how inheritance should be dealt with.  How often do we allow our emotions to overrule our understanding of, and willing net to, implement God’s laws in our lives?

Ruth 3:3-5

“Wash thyself therefore, and anoint thee, and put thy raiment upon thee, and get thee down to the floor: but make not thyself known unto the man, until he shall have done eating and drinking. And it shall be, when he lieth down, that thou shalt mark the place where he shall lie, and thou shalt go in, and uncover his feet, and lay thee down; and he will tell thee what thou shalt do. And she (Ruth) said unto her (Naomi), All that thou sayest unto me I will do.”

There is a beautiful love story behind this love story. Ruth was a gentile pagan who embraced the God of Israel. Boaz was from Bethlehem who redeemed his bride, and is a type of Christ. Their love story reflects the true love story of Christ and his bride, the ecclesia.

It worthy to look into the advice Naomi gave to Ruth to which Ruth replied, “I will do.”

1)      Naomi’s instruction: “Wash thyself.” To draw near to our Redeemer, we must be clean (cf. Isa 1:16; Isa 52:11; 2Cor 7:1; James 4:8). We are cleansed by the word of God (Psa 119:9; Eph 5:26-27) and by the blood of Christ (1John 1:7,9).

2)      After washing, Ruth was to anoint herself. She must be fragrantly consecrated. Anointing with oil was a common Biblical practice to consecrate or to set apart and be dedicated to God. Ruth was a grieving widow, but that was about to change (cf. Exo 30:23-35; Lev 8:10-12; Isa 10:27; 2Cor 2:15; Eph 5:2).

3)      As a prospective bride, Ruth needed to change her raiment. She was to put off her widow’s garment of mourning, or heaviness in which she also gleaned in the barley field, and put on clean fresh clothes (cf. Isa 61:10). The J.B. Phillip’s translation of Eph 4:21-24 graphically expresses what we are commanded to do: “No, what you learned was to fling off the dirty clothes of the old way of living, which were rotted through and through with lust’s illusions, and, with yourself mentally and spiritually re-made to put on the clean fresh clothes of the new life which was made by God’s design for righteousness and the holiness which is no illusion.” God does not call the equipped; He equips the called.

4)      Ruth was to lie down at her redeemer’s feet. This is a sign of commitment. Ruth in essence was telling Boaz that she is willing to take him as her redeemer husband. Ruth was a virtuous woman (Ruth 3:11), and this was not some cheap immoral act, but a sign of humble submission (cf. 1Pet 5:5-6). Not only did Ruth show her commitment to Boaz, but also to Naomi in doing as she was instructed (Ruth 3:6). Mary, the sister of Martha, also sat at Jesus’ feet to hear his word (cf. Luke 10:39; cf. Eph 5:21-22; Job 19:25).

5)      In Ruth 3:9, the Hebrew word for "skirt” is kanaph, # <3671>, translated as “wing.” It is the same word used in Psa 91:4. "He shall cover thee with his feathers, and under his wings shalt thou trust: his truth shall be thy shield and buckler." The imagery in this Psalm is that of the protection we have when we come under the shelter of Yahweh (cf. Ruth 2:12).  

With Boaz being a type of the Lord Jesus Christ and Ruth a picture of his gentile bride, then we should be looking closely at what in Ruth pleased Boaz, so much that he would call her “a virtuous woman” (cf. Prov 31:10). Ruth was humble, dedicated, and committed, willing to leave her life in Moab to follow the true God. Ruth was teachable, following Naomi’s instructions even if it meant stepping out in faith and putting herself on the line. She was a woman of excellence.  When we come to our Redeemer, we must meet him on his terms, not ours, and lay at his feet. We do well if we follow Ruth’s example of obedience and say, "All the words which the LORD (Yahweh) hath said will we do" (Exo 24:3). Boaz would not rest till all was finished (Ruth 3:18). Christ, on the stake said, “It is finished” (John 19:30), and we may rest in him by entering into his rest (Heb 4:3,10,11).

David – The tenth Generation

Ruth 4:18-21 - The Book of Ruth concludes with a record of the genealogy of David.  The record lists 10 generations from Pharez to David.  Pharez was one of the illegitimate twins fathered by Judah (Gen 38:15-30).  Under the law children of an illegitimate line were excluded from the congregation of the Lord until the 10^th generation (Deut 23:2).  Therefore, David was the first legitimate son who could stand in the congregation and as we know, became Yahweh’s appointed King of Israel.

Moabites – The tenth Generation

Similarly, Moabites were excluded from the congregation of the Lord until the tenth generation (Deut 23:3.  Ruth was a Moabitess (Ruth 4:10) but through marriage to Boaz the Ephrathite of Bethlehem-judah she joined herself Israel.  Ruth made a statement of her faith to her Naomi her mother in law, when she fully embraced the God of Israel (Ruth 1:16).  Ruth marriage to Boaz was witnessed by the community Through faith she is included in the genealogy of Christ (Matt 1:5). From Abraham to Boaz, ten generations had just expired. Boaz was the eleventh generation from Abraham (Matt 1:1-5) so Ruth was accepted into the congregation by the Lord (Ruth 4:13).

3:1   Ruth showed her commitment to the God of Israel in the way that she left her home and family to associate herself with Naomi in Israel. Having seen that commitment Naomi does not abandon the new “convert”. She will not rest until Ruth is care for in her new environment. Herein is a lesson for us. When we find a new convert we must nurture them.

3:17   Naomi said, on her return to Bethlehem, that she had returned “empty”. Boaz uses the same word here when speaking to Ruth. It is as if Boaz saw the need to restore Naomi and her family to their inheritance and uses the same word to highlight this point.

4:18-22       Whereas 1Chron 2:4-15 gives a detailed genealogy of the descendants of Judah to David it is this account here that is the basis of Matt 1:3-6. Thus we are being told that the book of Ruth should be considered when thinking about Jesus.

3:9    When Ruth asks Boaz to spread hiss skirt over here she is speaking to him as God behaved towards Israel – Eze 16:8. One wonders how much Ruth understood of the way in which God redeemed Israel.

3 Putting God’s laws First

Boaz, on learning that the widow Ruth’s husband was a relative sought to keep the law of God. This widow had to be cared for. Her dead husband had relatives that had responsibilities toward Ruth. When the closest relative would not   meet his obligations he did what was required. Are we like the man who would not fulfil his obligations or like Boaz who did? God has called us to faithful service to him. Do we find excuses to avoid God’s commands

3:7 Ruth’s method of entry into where Boaz was whilst matching Jael’s movement –Judg 4:21 -  was for a very different purpose. Whilst Jael was seeking to kill the man who was trying to disinherit Israel – take the promised land from them – Ruth was seeking to ensure that the inheritance of her family would be saved.

4:17   Notice that even though it was Ruth who bore the child the child is ascribed to Naomi. Moabites were not allowed into the congregation of the Lord till the tenth generation –Deut 23:3– yet David became king. This is because, in anticipation of His plan, God ascribed the child to Naomi, not the Moabite woman Ruth.

4:5 This is the las time that the word translated “field” <7704> is found in the book of Ruth. Emphasising that the book is about inheritance.

4:1-10 it is not unusual to hear the book of Ruth being presented as a “love story”. Doubtless Boaz loved Ruth as his wife. However the focus of the book of Ruth is not on “love” but on “inheritance”.

Boaz’s faithfulness was seen in his willingness to uphold the Law of Moses with regard to inheritance.

3:6 There was only one occasion when Ruth did not obey her mother in law – it was the time that Naomi told her to go back to her own people and her old gods –  1:15

3:1 We must conclude that when Naomi went down to the land of Moab with her husband it was simply a matter of obedience rather than agreement with him. Clearly she is a faithful woman in Israel. She is aware of the laws of inheritance and raising up seed to a dead son. So, aware of the relationship with Boaz-2:1,  seeks to ensure that the law of inheritance is upheld

v. 7 - We have a reference here back to creation. Notice that having created light and darkness, he then separates the two. Gen1:4. This moves us on to the light that we can experience in the face of Jesus Christ - 2Cor.4:6.

v.4 - Again we see God calling Israel by name, and sadly they don't know it. God calls all of us who turn to Him by name. He knows us personally - amazing as this seems to us, having only the ability to know a handful of folk so well - and He sees to our every need. This degree of love, which spreads even to giving us eternal life, starts by knowing our name. We have to respond, as Israel did not. We have to recognise His saving grace and worship at His footstool.

v.1 - The mention of ‘Cyrus’ by name troubles those who deny the existence of God - they suggest that this part of Isaiah was written after the end of the Babylonian domination. However we know that our God is capable of [Isaiah 46:10] ‘Declaring the end from the beginning, and from ancient times the things that are not yet done, saying, My counsel shall stand, and I will do all my pleasure’

CHOSEN BY GOD - Imagine the surprise, astonishment and awe that Cyrus must have felt when he was shown this prophecy. It was written by Isaiah long before Cyrus was named - or even born! It described Cyrus's life's work in such detail that Cyrus had no alternative but to sit up and take note of what God had to say to him about returning the Jews back into their land. He learnt that he was a chosen vessel in God's plan.
We too have been chosen before we were even born. Most of us have not been named in the Word as far as we can see, but we have certainly been chosen and predestined in the same way as Cyrus was. Paul tells us this in Ephesians, "God chose us in Christ before the creation of the world to be holy and blameless in his sight. In love he predestined us to be adopted as his sons through Jesus Christ." (Eph 1 v 3 - 5)
And in Romans 8 v 28, we read that "for those God foreknew he also predestined to be conformed to the likeness of his Son."
And Peter also says in the introduction to his first letter, To God's elect ... who have been chosen according to the foreknowledge of God ... for obedience to Jesus Christ and sprinkling by his blood." (1 Peter 1 v 1 - 2)
God chose Cyrus, and Cyrus completed the task God had set him. God has also chosen us to become like Jesus, to be holy and blameless and to obey. Let us make sure we complete the task God has given us.

:22-25 So Israel - and the gentiles for that matter - are invited to look to God because the idols are vanity. God has provided salvation in the person of His son 'that at the knee … swear' Romans 14:11 Philippians 2:10

45:13 The city that God will build is Zion (Psa 102:16)

V.25 Babylon; the lady of kingdoms: is typical of a world given to pleasures, dwelling carelessly, (V.8) trusting in wickedness and perverted by wisdom and knowledge. (V.10) having a multitude of "experts" who will be helpless in the day of calamity. (V.13-15) 

Vs.1-5  Cyrus foreshadows Jesus, who was to come to save His people (v.4).  Look at the language: 

-Cyrus is called anointed (Heb. mashiyach = messiah) whose right hand was held by Yahweh (v.1; Psa 73:23). 

-The crooked places would be made straight before him (v. 2; Isa 40:3,4; Luke 3:4-6).

-The gates of brass broken (v. 2; Psa 107:16). 

-Both the Christ-type Cyrus, whose name means sun, and the Lord Jesus were in the foreknowledge of Yahweh and were proclaimed before their missions (Mal 4:2; 1Pet 1:19,20).

V.23 God swears by Himself (Gen 22:16), because He could swear by no higher authority (Heb.6:13), that to Him "every knee shall bow, every tongue shall swear"

The Lord God has done, and does, everything. It’s interesting to note that even “evil” has been permitted to come on the earth by God (Isa 45:7).  For the millions of people who do not recognise our God, or worship Him, there is a huge shock ahead of them when they realise that the complete Power-source of our world is God.  Let us never forget it, too.

45:5  The claim ‘there is no God beside me’ can be made by the God who is able to predict the future with accuracy. Fulfilled prophecy is the challenge that Yahweh is God. Every fulfilled prophecy confirms this truth.

V.5-7 The Persians had their gods for light and darkness, for peace and evil; but the Jew who experienced the evil of captivity, and the joy of release, and who understood from the light of God's Word, that God had brought darkness over them for their sins and disobedience, would understand that there was but one God, the God of Israel.

V.17 - Israel will be saved with an everlasting salvation (upon Christ's return to establish the kingdom of God on earth Acts 1:9-11; Zech 12:10; Matt 5:5; Rev 5:10)

45:9 The questioning of the potter by the clay here is contrasted – Isa 64:8– with the way that the faithful will respond to God’s instruction.

45:17 The ‘everlasting salvation’ speaks of the salvation that is brought about by the work of Jesus – Heb 5:9

V.7 God is the creator of evil. The word evil is translated from the Hebrew ra which means bad.  And so, anything bad that happens, whether moral or physical, is allowed to take place because Yahweh has created the conditions for it to happen.  Yahweh, Himself, brings disaster on people and places.  But, this is done by Him, in righteous retribution, unlike most human actions.  Evil must not be confused with sin which is disobedience to God.  Obviously, God cannot be the creator of sin.

45:14 The way in which the nations round Israel will, in the kingdom, say ‘surely God is in you’ is the basis for Paul’s words – 1Cor 14:25

V.9 This statement was made essentially to ward off any Jewish objections as to the reason a Persian (Cyrus) was to be the Jewish liberator.  Why not a Jew (the Messiah Himself)?

Paul uses the same example of the potter to the Jews by bringing their attention to Jeremiah’s parable (Rom 9:21; Jer 18:1 etc.).

V.13 Cyrus was an idolater and not righteous in the spiritual sense. But, the expression I have raised him up in righteousness (KJV) means that Cyrus, like Jesus, was appointed to do the will of Yahweh (Isa 42:6).

V.16 Here, Yahweh turns to the sour discussion of Israel’s idolatry.

V.22 Yahweh declares that He is the only one who can save, not idols.  He appeals to Israel.

45:6 The deliverance of Israel by the works of Cyrus, when it happened, was not for the benefit of Israel. Rather it was that God’s name would be magnified through the world. Likewise our salvation is for His glory.

45:7   An occasion when God created darkness and light was during the plagues in Egypt. Egypt was in darkness and the Israelites had light in their houses.

Isa 45:7

“I form the light, and create darkness: I make peace, and create evil: I the LORD do all these things.”

In Gen 1:31 we read that, “God saw everything that he had made, and, behold, it was very good”!  God did not and does not create evil, is not responsible for evil, or cause people to make morally evil decisions. How are we to understanding this verse? Well, one of the fundamental rules about understanding difficult passages accurately is to read the verse in its context, as well as in a broader context of the rest of Scripture, and consider other possible translations of a word.

Many Hebrew words have a broad range of meanings. “Evil,” Strong’s # <7451> ra, is one of those words with meanings like, “calamity, adversity, affliction, wicked, evil.” In Job 35:12 and 1Sam 30:22, ra means to be morally evil, wicked, or hurtful. In Gen 47:9, it is used for unpleasant experiences; in Jer 24:3, it is used to describe spoiled figs.

It is very important to note that Isaiah is using antithetic parallelisms. He begins with “light” then “darkness;” “peace” then “evil.” All are nouns except “evil”! "Evil" here is used as an adjective. Isaiah used an adjective when he could have readily used a noun. As a noun it would have indicated a quality of being morally bad or wrong. As an adjective, it favours the idea of calamity or non-peace, being the antithesis of peace.

Albert Barnes Notes on the Bible writes: “The parallelism here shows that this is not to be understood in the sense of all evil, but of that which is the opposite of peace and prosperity.” The oldest manuscript of the Isaiah Targum is the Codex Reuchlinianus. The marginal note for this verse reads: “He who prepared the light of eternal life for the righteous in the garden of Eden, and creates the darkness of Gehenna for the wicked, who makes peace in this world for those who do his pleasure, and creates evil for those who transgress against his Memra: I am He, the LORD, doing all these things.” Here the interpreter understood that light and darkness; peace and evil come as the consequences of God's judgment brought on by the peoples' own actions!

When we seek to disobey God, we should not expect God’s favour. God is the final authority on how much He will allow or control. Judgment is what we would expect from a righteous God, and it is never morally bad or wrong.

Isa 45:9

“Shall the clay say to him that fashioneth it, What makest thou? Or thy work, He hath no hands?”

Have you ever had the opportunity to watch someone take a lump of clay and fashion it with his hands on a potter’s wheel, and make something beautiful out of it? I have a couple of times, and never once did I hear the clay give instructions to the potter on how to fashion it!

I have seen people who trusted in the Divine Potter and endured the painful process of shaping and moulding turn into beautiful works of praise and glory to God. It is as the Psalmist wrote: “He brought me up also out of an horrible pit, out of the miry clay, and set my feet upon a rock, and established my goings” (Psa 40:2). But then, I have also seen people remove the Potter’s hand from their life, not willing to endure the painful process of shaping and moulding, and rebel and complain only to end up as useless lumps of clay (Rom 9:21). Our Father is in charge, and the clay has no right to complain when it is being turned from a pile of dirt (Gen 2:7) into a priceless work of art.

Clay is nothing more than earth mixed with the right consistency of water, which hardens when heated (see 1Pet 1:7). Once hardened, it becomes impossible to change. Can clay make itself into the image of its Potter (Gen 1:26)? We cannot fashion ourselves into that which we have never seen, and into that which we do not know, no more than clay can shape itself on a potter’s wheel! There may be many servants, but only one master; there may be many lumps of clay, but only one potter to mould them.

The truth is we can change, but we must be soft and malleable, and allow ourselves to be moulded to the pattern of righteousness and true holiness; we must change from within (Eph 4:23-24), and there is only one Way and that Way is not found at Bible "Semetaries". Genuine pottery is not mass-produced, but individually hands-on produced by the Master Potter.

45:7   The ‘evil’ which God creates is not sin. It is the acts of judgement which He performs. They are not pleasant to those who suffer them. A similar idea is found in the contemporary prophet Mic 3:6

45:7     In speaking of His creating “evil” we see that God says similar things through two other contemporary prophets – Amos 3:6, 9:6, Mic 1:12. Israel could be in no doubt that God would act. His witnesses had spoken clearly.

Cyrus in the Bible corroborated by the Cyrus Cylinder

This chapter is a gem in the word of God. It tells of how God spoke of a Gentile king, long before he was born. The value of the chapter lies not just in that the prophecy came true, but that it came true in the most public way possible in all of history. The Bible record shows how Cyrus proclaimed his desire to return the Jews to Israel and to rebuild the temple (Ezra 1:1-3). This is a proclamation by the emperor of a world empire, so there is plenty to find about Cyrus in history and archaeology. The most wonderful is that elements of this same message have been found inscribed on a tablet, called the Cyrus Cylinder (http://www.britishmuseum.org/explore/highlights/highlight_objects/me/c/cyrus_cylinder.aspx). The message has many elements in common with the one recorded in the Bible, proving without doubt that the Bible is a historically accurate book - a contemporary record able to be corroborated from external sources. Here are just a few links from the Cyrus Cylinder, which you can find at the British Museum, and translated on this web page:

http://www.britishmuseum.org/explore/highlights/articles/c/cyrus_cylinder_-_translation.aspx

45:18 The use of the words ‘created’, ‘formed’ and ‘made’ echoes the creation language in Gen 1:7, 2:7 as has been seen already in Isa 43:7

43:13  The way in which God speaks of the works of Cyrus demonstrate the truth – that God rules in the kingdom of men Dan 4:17

1. Isa 45:1 - we have prophetic mention of Cyrus just as we have an earlier prophetic mention of "Immanuel" (Isa 7:14-15;Isa 8:8), so there is no basis for some skeptics to say Isaiah chapters 40-66 were written at a later author; V1 Cyrus echoes Christ in being called "his annointed" (Acts 10:38); V1 God holds Cyrus' right hand just as God holds Christ's hand (Isa 42:6).

2. Isa 45:3 - are these treasures in Babylon, a city Cyrus took? Or could this have application to gold, oil and natural gas found under the darkness of the earth and off shore?

3. Isa 45:3-4 - does this mean God would make Himself known to Cyrus?

4. Isa 45:5-6 - there is only one God, there is no God "beside<1107>"  him.

5. Isa 45:7-8 - God has created all things and rules in the kingdoms of men (Dan 4:17;Dan 2:21) so we must realize that Cyrus' works were God engineered and that there will be a far greater deliverance to come.

6. Isa 45:9-11 - concerning things to come; V9 out of worthless clay the potter (i.e. God) can fashion worthy vessels.

7. Isa 45:11-13 - God calls the shots and Cyrus will rebuild my city (this was read to Cyrus who had to take note of the prophecy and that he was a chosen vessel in God's plan. See Ezra 1:1-11); V13 this is true of Cyrus (whose mother was a Mede) and Christ (Isa 45:17) who will bring a Jubilee deliverance; V13 both Christ and Cyrus are against Babylon (Rev 17:5,14 the Babylon in Rev 17:9 refers to Rome).

8. Isa 45:13-17 - Though starting out mentioning Cyrus (Isa 44:28;Isa 45:1) who let the captives go and had God's city (i.e. Jerusalem/Zion) built as we read in verse 13, we also see application to Jesus who will free the captives from sin and death, reign on king David's throne (2Sam 7:12-16), during a Messianic millennial 7th day where "Israel shall be saved in the Lord with an everlasting salvation" as we read in verse 17; V13 this was read to Cyrus who had to take note of this prophecy and that he was a chosen vessel in God's plan (Ezra 1:1-11).

9. Isa 45:16 - all the makers of idols will be put to shame.

10. Isa 45:17-19 - (Isa 24:10.23;Matt 24:29;Luke 21:33); V18 God formed the earth to be inhabited not destroyed (Num 14:21;Matt 5:5;Psa 115:16).

11. Isa 45:20 - the "escaped of the nations" will come to a knowledge of God.

12. Isa 45:21-22 - there is only one God, "there is no God else beside me...I am God  and there is none else".

13. Isa 45:23-25 - (attributed to Christ Rom 14:9-12;Phil 2:9-11); V23 God will be worshipped in the kingdom age and at the end of the millennium when sin and death has been conquered, Christ who is God's Son will turn things over to his Father who is God (1Cor 15:20-28).

45:3-4 Cyrus’ military successes were not due to his strength. They were of God. The objective was to teach him that Yahweh was God.

45:1      The effect of Cyrus on kings is seen inDan 5:6 when Daniel read the “writing on the wall”

45:5,18         The claim that God makes is based on His comment in Deuteronomy 32:32. His uniqueness is a recurring feature in the whole of the Bible.

Isa 45:7

“I form the light, and create darkness; I make peace, and create evil; I Yahweh do all these things.”

A fundamental rule in understanding a difficult-to-understand verse is to read it in its immediate context, as well as in the broader context of the rest of the Scripture. Another rule is to consider other possible translations of the verse. This is such one verse amongst others to which we do well to take these basic rules into consideration when studying Scripture. What this passage does not say is that God is the author of moral evil or sin. God allows moral evil and sin, but does not create this kind of evil.

“WE need to remember that evil, no matter what form it assumes (sickness, persecution, bereavement, financial loss, remorse) is of divine arrangement [cf. Rom 8:20]; and that God utilizes the evil for the eternal good of all who humbly, patiently and faithfully submit to it (Heb 12:11; Rom 5:3; 2Cor 4:17,18; Rom 8:28). Unhappy is the man in whom the Father ceases to take a corrective interest. ‘Before I was afflicted,’ said David, ‘I went astray, but now have I kept thy word.’ ‘I know, O Lord, that thy judgments are right, and that thou in faithfulness hast afflicted me’ (Psa 119:67,71,75). Let us cultivate the mind of the Psalmist, which was that of all God’s faithful ones. Let us be grateful and not ungrateful for trouble. Let us ‘rejoice’ and rejoice always, although at times our rejoicing may be accompanied with tears (1Pet 1:6,7; 2Cor 6:10). Let us in this matter shun the bad example of Job’s wife, who, in a time of trouble, resented the experience (Job 2:9), and copy the good example of Christ, who, in his most depressing moments, studiously faced the sunny side (Heb 12:2). ‘Happy,’ said Job, ‘is the man whom God correcteth; therefore despise not the chastening of the Almighty.’”

MEDITATIONS—NO 73, Away with Grumbling and Melancholia, ATJ

Having lost my husband and four months later my mother, their deaths were extremely heartbreaking. Each bereavement had its special set of sorrows and strong emotions and I became gravely ill. I questioned how all this could work for good, but left it in God’s hands and was ready and accepting of what I thought my death would imminently follow and had no desire to seek or sought medical help. This was over five years ago, and I am still here, broken, but not destroyed (cf. 2Cor 4:9).

I wanted to mention that it is normal and healthy to grieve when we lose loved ones and ought not to feel guilty about it. I took my losses very hard, but in allowing my emotions to express themselves (cf. Acts 20:19,38; Heb 5:7), and by Yahweh’s grace, I got better. I look back at my tribulations and when taken in the right spirit we “are able to comfort those with the comfort with which we ourselves are comforted by God (2Cor 1:3,4),” and for this I am very grateful (cf. Psa 147:3).

45:12 Again we see Creation language

created man      Gen 1:26

stretched out the heavens          describes His actions

All their hosts   Gen 2:1

45:8  In speaking of the heavens pouring down righteousness the prophet echoes words spoken by the contemporary prophet – Hos 10:12. Hosea focussed on the northern kingdom whilst Isaiah focussed on the southern kingdom. So the whole nation got the message. Some of them twice.

45:18 The coming of righteousness from heaven echoes – Deut 32:2 – where it is God’s “doctrine” that “comes down”. Righteousness is not an abstract notion. It is something tangible seen when God’s laws are followed.

45:1 It is possible Cyrus was actually anointed by Daniel.

45:1-4 Even whilst Assyria was the “super Power” before Babylon rose to ascendancy God spoke of Cyrus, the one who would conquer Babylon. And why? The answer is clear. “For Jacob My servant’s sake …” (:4) So many years before the captivity in Babylon God spoke to the nation of Israel of deliverance.

Before we appreciated our need for salvation God gave His only begotten son for our salvation.

45:19 We should be so grateful that the Creator has not hidden away His words. They are freely available for us to read. We are free to absorb the mind of Him from our reading of His thinking. Is that how we view scripture, the daily readings or meeting to gather to learn of Him from His word?

We are truly privileged to have His word readily accessible. Do we really value it?

45:10  There is a tendency, when men and women are in trouble and difficulty, to ask the question “why me?” Whilst doubtless we never question God like this we should appreciate that the Creator can do whatever He wishes with His creation. Paul addresses a similar attitude – Rom 9:20.

45:3 Whilst God raised Cyrus and gave him victory over the Chaldeans in fulfilment of His promise to deliver Israel from Babylon He had another objective as well. It was so that Cyrus would see that Yahweh is God. God’s focus is not simply delivering His people. Primarily it is that His glory might be seen. Man’s salvation is incidental to that.

1 v. 3 - We have here an instruction to be sure to read this prophecy, and it can be extended, surely, to refer to the whole of scripture. The point here is that we should not just read, but hear, and keep. The word keep 5083 carries the idea of looking after something that is very precious (like a jewel) very carefully so that it shouldn't get lost.

Overview. Many view the Revelation as a book of symbols and very difficult to understand. The focus of my comments as we look at the Revelation is to highlight elements of exhortation which flow from the book and which are timeless in their application.

1 v.3 - 'keep those words ...' indicates that the book contains instruction which can be practised in life. The lessons which flow from the book can be viewed as aspects of 'living the truth'.
1:4 - 'seven churches of Asia' It was 'all they which are in Asia' which had turned away from Paul. [2 Timothy 1:15]. That Jesus wrote specifically to them indicates that he is always seeking repentance.

2 v.10 - In speaking of tribulation for 'ten days' Jesus is reminding his readers that Daniel and his friends, who ate pulse for ten days because of their faith in God were delivered. [Daniel 1:12,14,15]

ch 1

Notice the three quotations from Psalm 89. This Psalm is an exposition of the promises to David. Therefore the use in Revelation 1 highlights the fact that Jesus is a fulfilment of the promises to David

ch 2

These three quotations from Arts 15 demonstrate that the Judaising influence of the early first century was a real problem in two of the gentile ecclesias in Asia.

YOUR FIRST LOVE

At a recent weekend family camp one of the topics of discussion was to compare courting days with our current marriage. During courtship we gave gifts, opened doors for our future partner, talked to each other, held hands and all the other things courting couples always do. The question was: Do we still do the nice things we did while we were courting now that we are married?. Why not? What has changed?

In the same way that many marriages change and have less spark as they grow older, so it can happen to our love for God. The same question applies. When we first gave ourselves to him we were enthusiastic, we read the Bible all the time, we were joyful for our salvation and had the peace of forgiveness. What has happened? Do we still do the things we did then? Why not? What has changed?

The church in Ephesus was troubled with loosing their first love and they didn't even realise it. The warning Jesus gave them is a warning for us as well"You have forsaken your first love. Remember the height from which you have fallen! Repent and do the things you did at first. If you do not repent I will come to you and remove your lampstand from its place."

1:9 If, as tradition has it, John was on Patmos as a prisoner he speaks lightly of his situation - likening his situation to that of those who are free to whom he wrote.

Rev 1:3. There are seven blessings listed in the Revelation.
          ch. 1:3.
          ch.14:13.
          ch.16:15.
          ch.19:9.
          ch. 20:6.
          ch. 22:7.
          ch. 22:14.

1:20 The "mystery" was not something which was mysterious - could not be known - rather, as is always the case in Scripture, it was something which had not been revealed. It was revealed in the same verse. The explanation is that the stars are the "angels of the seven churches". We should not be confused into thinking that Biblical "mysteries" are things we cannot understand.

Rev 2:2  and other occasions in this chapter In saying "I know thy works" which here is a positive comment we see that Jesus is quoting Psa 1:6 - a description of the man blessed by God.

The Apocalypse (Revelation) is a complex book largely written in symbols. Therefore, to understand what is being said demands the interpretation of those symbols. There can be some difference of opinion over this, and so one should approach the work with humility. Care should be taken not to be dogmatic, which could lead to bigotry. This attitude is neither acceptable to Christ nor conducive to learning.  It is better to have an open and respectful exchange of ideas.

1:1; 4:1The Apocalypse, written about 90 AD, was for true believers to know what would happen in the last days (from the end of the first century onwards through to the return of Christ). Therefore, to ascribe events that happened before 90 AD to the book, is to defy its own parameters. Most events foretold in the Apocalypse have already taken place in history, i.e. subsequent to 90 AD. This tells us that the return of Christ is close at hand. Reviewing the foretold events of the Apocalypse, in the light of history, should bolster our faith; and knowing that Christ will soon be here should spur us to put our house in order.

The Revelation, or Apocalypse of Jesus, given through John, was about the things which must shortly come to pass (1:1). That is from near the end of the first century (when it was written) and onward.  The message was for the seven churches which are in Asia (1:4).  Of course, there were literally more than seven churches in Asia (and elsewhere), but the seven were selected, in microcosm, to show characteristics and conditions that would apply to all ecclesias. Thus, the message was to all true believers of the Gospel, the future kingdom of priests (1:6) (this is a more accurate translation than the KJV kings and priests).

2:6,15  The Lord hated the Nicolaitans.  Scofield says that this word comes from the Greek words nikao meaning to conquer, and laos meaning laity.  There was a usurping of power and control of one group over the rest of the ecclesia.  A priestly order or clergy was developing which would blossom into the hierarchical system of worship we see today in apostate Christendom.  This is in direct contradiction to Christ's commands (Matt 23:8). 

2:12-15 Pergamos (Pergamum) was founded by the Greeks and derives its name from pergamene meaning parchment for which the city was famous in producing.  It became an important, rich Roman city and had the reputation of being the first city in Asia.  There were many splendid temples dedicated to the gods Zeus (Jupiter), Athene, Apollo, and Aesculapius.  The characteristic idol of Aesculapius was a serpent.  There was much opposition to Christianity in Pergamos and thus the title Satan's seat is apt. The ecclesia at Pergamos had both faithful members and those who followed un-Christ like behaviours.  It is interesting to note that the Lord does not suggest that the faithful members leave the ecclesia and their wayward brethren at this point.  It is better to influence than abandon.

1:6  In speaking of us as ‘kings and priests’ Jesus is alluding to the Melchisedec priesthood which is our high calling.

The letters to the churches, although short, usually have an idea which is introduced in the description of Jesus at the beginning of each one, and then is reiterated in the the letter. The letter to Ephesus has the idea of Eden: Rev 2:1 shows Jesus walking among the lampstands as God walked in the garden in the cool of the day Gen 3:8 The Ephesians had left their 1st love & needed to repent otherwise they would be removed, as Adam & Eve were expelled from the garden. But for those who overcome, they are in the garden renewed, & eat of the tree of life.

The letter to Smyrna has the theme of life & death; the letter to Pergamum has the idea of the sharp double-edged sword = the Word of God, vs the false teachings, & the sword used in judgement; the letter to Thyatira has the theme of judgement - the eyes of fire, judgement on the followers of Jezebel, judgement given to the saints.

1:8 in describing himself as ‘the beginning and the ending’ quoting Isa 44:6 highlights that he has a name ‘above every name’ – Phil 2:9

HE KNOWS US

As Jesus wrote to the seven churches, it is appropriate that he opened his first letter with the description of himself as the one who "walks among the seven golden lampstands." (Rev 2:1) What this means is that Jesus is present in all the churches - whether we notice him or not. That is why he continues, "I know your deeds, your hard work and your peserverance." (v.2) Jesus knew all bout the church at Ephesus. He knew all the people there. He knew the state of their dedication, how hard they were working, how they carried on against all the odds, and of course, he knew their faults.

Jesus is still the one who walks among the churches. He still knows each church intimately. He could have been writing to our church when he said, "I know your deeds, your hard work and your perseverance." But what would he say about your church? As we read through the rest of the letters to the churches, we should pick up on the things that he would say to our church and act on them. We may not be able to change a whole church, but when we change ourselves we can have a huge influence on everyone around us.

What would Jesus say to our church? How can we make change for good?

1:9 One might have thought that it was John who was in tribulation – confined to the Isle of Patmos – however he identifies with those to whom he wrote, though they doubtless were not suffering the privations that John suffered.

Revelation after discussing the seven churches in the first three chapters goes into language which is heavy on symbolism and as Rev 1:1-3 explains, it is a prophecy. 

One interpretation, which has been around for centuries, is the continuous historical. The continuous historical is probably the best known interpretation. A proponent of the continuous historical was the English Bible Scholar Joseph Mede (1556-1639). Writing about 150 years ago, Dr John Thomas was a more recent proponent. One of the references frequently quoted in support of the continuous historical is Amos 3:7 "Surely the Sovereign Lord does nothing without revealing his plan to his servants the prophets." Critics question to what extent prophetic detail need be assumed to fulfil the intent of Amos 3:7. Other critics suggest that such detailed prophetic interpretations of historical events are possibly lacking in accuracy and/or require periodic revision in the light of seemingly more spiritually significant recent events. The continuous historical takes the approach that Revelation is a continuous prophetic unravelling of spiritually significant history starting soon after 96AD (the approximate date many feel the Revelation to John was given/compiled) till the the future establishment of the millennial Kingdom on Earth.This interpretation does allow for post armageddon millennial insertions of encouragement in chapters 4,5,7,10,14, 18-22.

A second interpretation of Revelation is the (primarily) futurist view which tends to crowd much prophecy in what still remains future. A.D. Norris was one of its 20th century proponents. Some of the criticisms are it leaves centuries of relative prophetic darkness and much of it hasn't soon taken place after 96AD. Also, some critics would note there is an interpretation of Jesus' birth Rev 12:5 which would be prior to 96AD. The continuous historical would interpret Rev.12:5 as referring to Constantine. Proponents of the futurist interpretation would suggest that the account of Jesus' birth prior to 96AD provides background context and thus doesn't violate the prophetic validity.

A third interpretation of Revelation is the preterist view which has the Revelation given to John prior to 70AD with much of the prophecy (i.e. Seals and Trumpets) fulfilled prior to the 70AD fall of Jerusalem although there are some lesser elements of the continuous historical and futurist views such as the last days and the second coming of Christ. H.A. Whittaker was a 20th century proponent of the preterist interpretation which also has its critics. 

Where can we find resources on various interpretations of Revelation so that with prayerful study we can be better informed?

There are a number of venues containing books on or promoting the continuous historical interpretation. There are books such as "Eureka" (5 volumes) by Dr John Thomas , "Thirteen lectures on the Apocalypse" by Robert Roberts, "The Book of Revelation" (Expositor Series) by H.P. Mansfield, "The Apocalypse and History" by W.H. Boulton, "The Revelation - Which Interpretation?" by Graham Pearce, etc.

A book on the futurist interpretation is called "Apocalypse for Everyman" by Alfred Norris. It is freely available online at the time of this posting at  "http://god-so-loved-the-world.org/english/norris_apocalypse_for_everyman.htm". This listing contains the book in its entirety.

A book on the preterist interpretation is "Revelation - A Biblical Approach" by H.A. Whittaker. As I live in the USA, I found it locally available at the Detroit Christadelphian Book Supply under the category of controversial subject matter.

Jesus Christ was seen by John in the middle of the 7 churches. From where he was imprisoned on Patmos, these were probably the nearest ecclesias. They obviously stand for the whole ecclesial world. Jesus had a long garment from head to toe, and the girdle was around his chest. Note that girdles used to be about the waist, but the Lord is now in Heaven, and has no nakedness to hide. So His breastplate, as it were, is a golden girdle. His head and hair are pure white, symbolising purity. Both His eyes and His feet look like fire. In His hand he holds the 7 messengers (or elders) of the 7 ecclesias. What a wonderful picture of Christ and his world-wide ecclesia!                                   

The Apocalypse has a strong relationship with the Book of Daniel.  Where Daniel stopped and sealed up his prophecy, Jesus opened it and continued (Dan 12:4,9; Rev 5:2-5,9).

1:4 The seven spirits are an echo to the seven eyes  from Zechariah (Zech 3:9).

V.7 The expression: Behold, he cometh with clouds is a reference to Daniel's vision (Dan 7:13). But what are these clouds which accompany Jesus?  As well as being weather phenomena, clouds can be used figuratively to mean many people. Consider the cloud of witnesses (the faithful of Jesus) in Heb 12:1). These faithful witnesses will the immortalised when Jesus returns, and will be with Him in His campaigns and in His rule from Jerusalem (See, also, my note on 1 Thessalonians 4:17 for Nov 17).

1:8,11 Alpha is the first letter of the Greek alphabet, and omega is the last.  Jesus is saying that He is the first and the last (v.17).  Jesus is the express image of Yahweh, His Father (Heb 1:3).  And so, Yahweh has always been the first and the last (Isa 44:6; 48:12).

1:12 The seven golden candlesticks (KJV) is better translated seven golden lampstands (ESV). They represent the seven ecclesias mentioned in v.11.  The number seven represents completeness.  There were more than seven ecclesias, of course, but these seven were a complete representation of all.

1:16 The seven stars represent a complete representation of ecclesial elders (teachers, leaders) (Dan 12:3; Acts 14:23). Right hand represents strength and power (Isa 48:13; Heb 1:13; 12:2).

1:20 The Lord’s explanation of vs.12,16.

2:11 Those who have died will be brought back to life for judgement by Jesus. The second death (permanent) will be administered to those who will be rejected at the judgement.

2:14 See Num 3:16.

2:28 Jesus is the morning star (Rev 22:16).  Those who have been accepted at the judgment will share glory with Him in the Kingdom.

2:27The ruling with a rod of iron is not the despotic rulership of a tyrant. Rather Jesus – in fulfilment of Psa 2:9 – will ensure that God’s laws will be observed.

1:10  The voice like a trumpet is echoed in Rev 4:1 – as we read through Revelation we should be looking for recurring ideas and themes.

Rev 1:3, Rev 2, Rev 3

Revelation is the only book where Christ, right at the onset, promises a special blessing to its readers. "Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand."

Christ then takes us to the seven ecclesias, which not only speak of the falling away of the ecclesias, but also portray the historical developments of the ecclesias right up until his return. We see in Rev 2 and Rev 3, the natural progress was from Ephesus (loveless ecclesia), Smyrna (persecuted ecclesia), Pergamos (worldly ecclesia), Thyatira (paganized ecclesia), Sardis (lifeless ecclesia), Philadelphia (missionary ecclesia), and Laodicea (lukewarm ecclesia).

Laodicea means, "The people's rights." Thus, this was an ecclesia governed by the will of the people, rather than by the will of God! Their attitudes were similar to that of the Pharisees who thought they were spiritually healthy, but were in fact very sick. This condition is the worst because you do not realize it.

In the Laodicean Age we live in, ecclesias have a grave responsibility to their members, and the members have a grave responsibility to one another. Light and Truth are the only powerful strongholds against such darkness and deception. Christ exhorts us that we need to be reading, hearing, and keeping the Word of God for our time is at hand!

1:3 “hear” and “keep” draws on Deut 5:1

2:10 The “crown of life” Jesus speaks of here is a term that James has used to encourage those suffering tribulation already – James 1:12. It is also like the “crown of righteousness” that Paul speaks encouragingly about in 2Tim 4:8.

1:1  In speaking of showing things that would shortly come to pass we see echoes ofGen 41:25 and Dan 2:28.

Rev 1:4-

2:23    In saying that he will give according to the works Jesus quotes Psa 62:12

Blessings of the book of Revelation

"Blessed is he who reads and those who hear the words of this prophecy, and keep those things which are written in it; for the time is near." Rev 1:3
 

There are three things mentioned here that we must do to obtain the blessing: read, hear, keep. Mostly I think we probably read Revelation but then leave it there. The reference to "hear" is particularly referring to the warnings to the Churches in chapters 2 and 3, where seven times there is the warning "He that has an ear, let him hear what the Spirit says to the Churches".

What about the third thing: keeping? Can you find all the places where we're exhorted to "keep" something in Revelation?

1:17   Alpha and omega have been used already by Jesus Rev 1:8,11 – but now by using First and last Jesus appeals to Isa 44:6 which describes God’s involvement in world affairs.

1:15    The feet like fine brass and the sound of many waters draws, respectively, in Eze 1:7and Eze 1:24. Both of those passages are speaking of the appearance of the Glory of the Lord – Eze 1:28

Rev 2:2,9,13,19; Rev 3:1,8,15

In every one of these verses we read Christ saying: “I know thy works.” Those who vociferously deny that works are needed for salvation, obviously have an incomplete understanding of the scriptures.

Jesus walked in the midst of the ecclesia then and he walks in the midst of the ecclesia today. He knows where we are, what we do, what we say, who we associate with, our strengths, our weaknesses, our obedience, our disobedience, if we are hot, cold, or lukewarm. Our actions and our motives for our actions are known and weighed in. Our works are examined and documented. Are we faithful or unfaithful?

We need to sincerely examine ourselves individually and collectively within the ecclesia by God’s standard (2Cor 13:5).

Salvation is a free gift and can never be earned by any amount of works. Yet, we know Christ expects works from us. Salvation, grace, and works may be obtained, but conditions must be met! If, for example, I offer you $100 to tell me what was in the news today, you must meet that condition for me to hand you the $100. The money was still a gift, but you had to fulfill the condition to receive it. If I had not offered the gift, no amount of news reporting to me would have earned you that money.

In terms of eternal life, no amount of works, no degree of the quality of our works can earn us this gift if it had not been offered to us and if we have not kept the conditions attached to it. The conditions are faith, repentance, faithfulness to Christ and his commandments. It is in the area of faithfulness, our conduct, that works plays a major role because in being loyal, we will walk the talk (cf. James 2:17).

2:7      The promise that the tree of life will be available to the faithful – by implication at the resurrection – is the first of a number of indications in Revelation that Eden will be restored. Not as a literal garden as it was at creation but rather it speaks to us of the restoration of fellowship with God which Adam and Eve lost by their actions.

Rev 2:2

“I know thy works, and thy labour, and thy patience, and how thou canst not bear them which are evil: and thou hast tried them which say they are apostles, and are not, and hast found them liars.”

Christ knows our works, whether they are good or bad, and there is no deceiving him with carnal rationalizations. A lie, as defined by Random House College Dictionary is, “… a false statement made with deliberate intent to deceive…” It is a deliberate falsehood told with the intent of misleading or causing someone to believe error. Lying is contrary to sound doctrine (1Tim 1:10).

Liars often lie in order to make themselves look better and smarter and a bit of exaggeration make the story even more interesting and elevating! But, God is also displeased with those who listen to liars and may propagate their lies. We tend to lose sight of this second part, which is every bit as condemning! (Prov 17:4; 29:12).

"No man governed by mercy and truth would publish damaging statements about another on the strength of mere rumour, or even on apparently reliable information, without giving the accused a hearing. The daily occurrence of this offence is one of the many evils of the present state of things which, as it cannot be cured, must be endured. When the day of life's issues arrives, we shall see it was an evil with a mission." Robert Roberts

To do so is not only evil but out-and-out cruel!

Please read further my notes on 2Tim 3:16.

2:5       In saying that Jesus would remove the candlestick – a representative of the church in Ephesus – we see that he is deeply involved in the activities in the different groups of faithful believers. Do our words and actions and views about our personal group of believers actually acknowledge this truth?

Rev 2:1-4

“… the ecclesia of Ephesus… I know thy works, and thy labour, and thy patience, and how canst not bear them which are evil: and thou hast tried them which say they are apostles, and are not, and hast found them liars: And hast borne, and hast patience … hast laboured and hast not fainted. Nevertheless … thou hast left thy first love.”

The apostle Paul had sent Timothy to Ephesus some 35 years earlier. “Timothy’s part in Ephesus seems to have been successfully performed… But there is another feature in the case of Ephesus to be noted, which brings warning with it. It is this: ‘Nevertheless, I have somewhat against thee, because thou hast left thy first love.’ This is an intimation that the good thing commended in the early career of this ecclesia had ceased to be characteristic of it. It is not that as a matter of sentiment their enthusiasm had cooled with the progress of time and trial, which is natural enough; but that the fruits—the ‘works’ that spring from faith—had abated from a weariness in well-doing against which Paul had warned the believers. That this is what is meant is evident from the counsel with which the reproof is associated… They had stopped doing the first works, which was ‘leaving their first love’.  [cf. v. 5]. ‘Love’ and ‘works’ are synonymous in the vocabulary of the Spirit. A sentimental love, unaccompanied by obedience, is not accepted. (cf. 1John 5:3), which is equivalent to the declaration of Christ (cf. John 15:14). The Ephesian believers had slackened in their obedience. In this they had left their first love. Herein is our warning. If an ecclesia under apostolic superintendence could so far degenerate from the apostolic standard of conformity to the law of Christ, what may not our danger be who have no living apostle to recall us to our duty?"

A WORD IN SEASON, Unprofitable Questions, pp. 93-95, Brother Robert Roberts

Rev 2:2

“I know thy works, and thy labour, and thy patience, and how thou canst not bear them which are evil: and thou has tried them which say they are apostles, and are not, and hast found them liars.”

Works, labour, and patience are three things the apostle Paul also commended the Thessalonian ecclesia (1Thess 1:3). After speaking of the fact that they could not stand those that are evil and are able to discern the true from the false brethren, Christ commends them further for their patience, endurance and their labours in his name (Rev 2:3). It is not any sort of work we will receive commendation from Christ. The parable of the true Vine shows us the importance of abiding in him if we wish to bring forth good fruit (John 15:5). Having a name that we live may deceive us regarding our fruit, but Christ knows.

True and faithful disciples cannot endure those who are evil, be they within or without, because they hate to associate with the unfruitful works of darkness. Faithful disciples will strengthen the weak, but will keep separate from pagan idolaters. A faithful ecclesia will be able to discern the true teachers from the false and reject them. This is discernable by having the mind deeply versed in the doctrine of God and knowledge of the Word, which comes only by reading and meditating upon it (Josh 1:8; Psa 1:2; Rom 10:17).

After all these commendations we get that stone-in-the stomach feeling as we read, “Nevertheless!” God has shown us such great love, mercy, and grace through His Son that it is possible to slacken from our zeal for the love of the Truth. Over time we may become too confident in our salvation or become discouraged. The consequences are dire unless repented of. We are to patiently bear all things, believe all things, hope all things, and endure all things (1Cor 13:7). This is to keep our first agape love. If we “learn Christ” (cf. Eph 4:20), as he reveals himself in Scripture, we will love what he loves and hate what he hates. True love for God and Christ is not dependent on our circumstances. It must be unconditional no matter what (cf. Rom 8:35-39).

We have for our guidance the list of the fruit of the Spirit (Gal 5:22,23. We are to equip ourselves as soldiers of Christ (Eph 6:10-20; 2Tim 2:3-5). We have a list of virtues the apostle Paul tells the Philippians to reflect on (Eph 4:6-9). We have a list of mannerisms (1Thess 2:1-12), and the qualifications as given to elders and deacons (1Tim 3:1-13; Titus 3:1-10,14). We need to cultivate the fruit, one fruit with many characteristics, diligently and lawfully - not our way, but his way. We also have a list of exemplary brethren in Heb 11, and above all, we have the example of the llfe of Christ, which he left for us to follow as closely as we possibly can (1Cor 11:1; 1Thess 1:6,7).

2:20    ‘eat … fornication’ quotes Acts 15:29 indicating that a problem in Thyatira, like at Pergamos spoken of in Revelation 2:14,  was the Judaising  influence. Jesus is reminding the brethren and sisters to heed the letter sent out by the apostles after the discussion about what was required of gentiles.

Rev 2:7

“He that hath an ear, let him hear what the Spirit saith unto the ecclesias; To him that overcometh will I give to eat of the tree of life, which is in the midst of the paradise of God.”

“We would call your attention to the following, from the pen of bro. C.P. Wauchope, the advocate for re-union: ‘Bro. Walker says that he, with the unnamed brother, longs for peace. So do we. But we must work for it. Therefore we now offer our services to him in this matter, and believe we could easily obtain at least a couple of thousand other workers if he will accept this genuine offer. We plead for his co-operation in this great work, and pray God will direct our hearts and minds.’ (Shield, for April, 1928).

Bro. C.C. Walker might scripturally answer that even Balaam had to reply to a most advantageous and ‘genuine’ offer: ‘I cannot go beyond the commandment of the Lord, to do either good or bad of mine own mind; but what the Lord saith that will I speak.’ Few are better acquainted with the errors in the ‘peace fellowship’ than bro. C.C. Walker. And few know better than he that the victor’s crown is ‘to him that overcometh,’ not to him that surrenders (cf. Rev 3:21).”

Brother A.T. Jannaway, June, 1928

Rev 2:14

“… them that hold the doctrine of Balaam…”

Jesus warns the ecclesia in Pergamum about casting stumbling blocks before the brethren; 2Pet 2:15, compares false teachers, adulterers, and coveters to Balaam, Jude 1:11 associates Balaam with the selling of one’s soul for financial gain. Josephus writes of Balaam as the “greatest of the prophets” of his time. http://penelope.uchicago.edu/josephus/ant-4.html/ (Chapter 6, # 2, cf. # 5).

But, Balaam was also a magician/sorcerer, described as “the greatest magician of those days.” https://www.chabad.org/library/article_cdo/aid/246644/jewish/Balaam-and-Balak.htm

In THE BOOK OF JASHER, p. 224 # 27, we read, ”And when they had gone Pharaoh sent for Balaam the magician and to Jannes and Jambres his sons, and to all the magicians and conjurors and counsellors which belonged to the king, and they all came and sat before the king. # 30, “And Balaam the son of Beor the magician answered the king, saying. These are none else than magicians like ourselves.” “Balaam and his sons fled to Egypt, where they became the master-magicians who opposed Moses and Aaron at the court of Pharaoh.” http://www.jewishencyclopedia.com/articles/2395-balaam/

Num 23:23 reads: “Surely there is no enchantment against Jacob, neither is there any divination against Israel…” Divination is # <7081>, qecem, includes “witchcraft.” It is the same word used in 1Sam 28:8, # <7080>, qacam, “magical scroll… soothsayer.” Balaam was never described as an inspired prophet, nebiy, # <5030>, of God. A true prophet of God only spoke the words of God, but Balaam could only speak the words God put in his mouth; words he did not want to speak (Num 22:20,35,38; Num 23:5,12,16)!

2:9 whilst it would appear that the believers in Smyrna were materially poor Jesus knew that they were spiritually rich – that is they valued the things that they had learnt about salvation. They contrast with the believers in Laodicea who thought they were rich but were actually spiritually poor – Rev 3:17

1:18 As Judah’s Commonwealth was nearing its end the writer to the Hebrews contrasted the immortality of Christ with the transience of the, then, Jewish heavens and earth: “They shall perish; but thou remainest; and they all shall wax old as doth a garment; And as a vesture shalt thou fold them up, and they shall be changed: but thou art the same, and thy years shall not fail” (Heb. 1:11,12). As he later says: “Jesus Christ the same yesterday, and to day, and for ever” (Heb.13:8). Now, many years later, with the Jewish heavens darkened, Christ gives reassurance that indeed he is alive: “I am he that liveth, and was dead; and, behold, I am alive for evermore, Amen”. As such, the book of Revelation is tangible proof that Christ is risen.

Rev 1:2 the phrase “Testimony of Jesus Christ” is found four times in Revelation. Rev 1:1, Rev 1:9, Rev 12:17, Rev 19:10. But what does it mean? It is something that the dragon does not like! It is “the spirit of prophecy” – that is it is an understanding – at least in general terms – of God’s plan to rid the world of wickedness.

Rev 1:3

“Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand.”