A Godly Man is a Man of Knowledge 2/2

Use 1: Let us test ourselves by this characteristic: 

$ 0.99 On Amazon Kindle

1. Are they godly, who are still in the region of darkness? "It is not good to have zeal without knowledge, nor to be hasty and miss the way." (Proverbs 19:2). Ignorant people cannot give God "a reasonable service" (Romans 12:1). It is sad that after the Sun of righteousness has shone so long in our hemisphere, people should still be under the power of ignorance. Perhaps in the things of the world they know enough, none shall outreach them—but in the things of God—they have no knowledge. Nahash wanted to make a covenant with Israel, that he might "put out their right eyes" (1 Sam. 11:2). Though men have knowledge in secular matters; the devil has put out their right eye—they do not understand the mystery of godliness. It may be said of them as of the Jews, "to this day the veil is upon their heart" (2 Cor. 3:15). Many Christians are no better than baptized heathen! What a shame it is to be without knowledge! "Some have not the knowledge of God; I speak this to your shame" (1 Cor. 15:34). Men think it a shame to be ignorant of their trade—but no shame to be ignorant of God. There is no going to heaven blindfold. "For this is a people without understanding; so their Maker has no compassion on them, and their Creator shows them no favor." (Isaiah 27:11).

Surely ignorance in these days is great. It is one thing not to know, another thing not to be willing to know: "men loved darkness rather than light" (John 3:19). It is the owl which loves the dark. Sinners are like the Athlantes, a people in Ethiopia, who curse the sun. Wicked men shut their eyes willfully (Matt. 13:15), and God shuts them judicially (Isaiah 6:10).

2. Are they godly, who, though they have knowledge—yet do not know "as they ought to know"? They do not know God experimentally. How many knowledgeable people are ignorant? They have illumination—but not sanctification. Their knowledge has no powerful influence upon them to make them better. If you set up a hundred torches in a garden they will not make the flowers grow—but the sun is influential. Many are so far from being better for their knowledge, that they are worse: "your knowledge has perverted you" (Isaiah 47:10). The knowledge of most people makes them more cunning in sin; these have little cause to glory in their knowledge. Absalom might boast of the hair of his head—but that hanged him; so these may boast of the knowledge of their head—but it will destroy them!

3. Are they godly, who, though they have some glimmering of knowledge—yet have no trustful application of Christ? Many in the old world knew there was an ark—but were drowned, because they did not get into it! Knowledge which is not personally applied, will only light a man to hell! It would be better to live a savage—than to die an infidel under the gospel. Christ not believed in is dreadful. Moses' rod, when it was in his hand, did a great deal of good. It wrought miracles; but when it was out of his hand, it became a serpent. So Christ, when laid hold on by the hand of faith, is full of comfort—but not laid hold on, will prove a serpent to bite!  

Use 2: As we would prove ourselves to be godly, let us labor for this good knowledge of the Lord. What pains men will take for the achievement of natural knowledge! Many spend years, searching out the knowledge of an earthly trifle. What pains, then, should we take in finding out the knowledge of God in Christ! There must be digging and searching for it, as one would search for a vein of silver: "If you look for it as for silver and search for it as for hidden treasure, then you will understand the fear of the Lord and find the knowledge of God" (Proverbs 2:4-5).

This is the best knowledge. It as far surpasses all other knowledge, as the diamond surpasses a stone. No jewel we wear so adorns us as this: "she is more precious than rubies" (Proverbs 3:15). "But where can wisdom be found? Where does understanding dwell? Man does not comprehend its worth. It cannot be bought with the finest gold, nor can its price be weighed in silver. It cannot be bought with the gold of Ophir, with precious onyx or sapphires. Neither gold nor crystal can compare with it, nor can it be had for jewels of gold. The price of wisdom is beyond rubies." (Job 28:12-18). The dark chaos was a fit emblem of an ignorant soul (Gen. 1:2)—but when God lights up the lamp of knowledge in the mind, what a new creation is there! Here the soul sparkles like the sun in its glory.

This knowledge is encouraging. We may say of worldly knowledge, as did Solomon, "He who increases knowledge increases sorrow" (Eccles. 1:18). To know arts and science is to gather straw—but to know God in Christ is to gather pearl. This knowledge ushers in salvation (1 Tim. 2:4).

Question: But how shall we get this saving knowledge?

Answer: Not by the power of nature. Some speak of how far reason will go if put to good use; but, alas! the plumb line of reason is too short to fathom the deep things of God! A man can no more reach the saving knowledge of God by the power of reason, than a pigmy can reach the top of the pyramids. The light of nature will no more help us to see Christ, than the light of a candle will help us to understand. "The natural man receives not the things of the Spirit of God: neither can he know them" (1 Cor. 2:14).

What shall we do, then, to know God in a soul-saving manner? I answer, let us implore the help of God's Spirit. Paul never saw himself blind—until a light shone from heaven (Acts 9:3). God must anoint our eyes before we can see! What need did Christ have to bid Laodicea to come to him for eye salve, if she could see before (Rev. 3:18)? Oh, let us beg the Spirit, who is "the Spirit of revelation" (Eph. 1:17). Saving knowledge is not by speculation—but by inspiration, "the inspiration of the Almighty gives them understanding" (Job 32:8).

We may have excellent notions in divinity—but the Holy Spirit must enable us to know them in a spiritual manner. A man may see the figures on a sun-dial—but he cannot tell how the time, unless the sun shines. We may read many truths in the Bible—but we cannot know them savingly until God's Spirit shines upon us: "the Spirit searches all things, yes, the deep things of God" (1 Cor. 2:10). The Scripture reveals Christ  to us—but the Spirit reveals Christ in us (Gal. 1:16). The Spirit makes known that which all the world cannot do, namely, the sense of God's love.  

Use 3: You who have this saving, sanctifying knowledge flourishing in you, bless God for it! This is the heavenly anointing. The most excellent objects cannot be seen in the dark—but when the light appears, then every flower shines in its native beauty. So while men are in the midnight of a natural state, the beauty of holiness is hidden from them; but when the light of the Spirit comes in a saving manner, then those truths which they slighted before, appear in that glorious luster, and transport them with wonder and love.

Bless God, you saints, that he has removed your spiritual cataract, and has enabled you to discern those things which by nature's spectacles you could never see. How thankful Christ was to his Father for this! "I thank you, O Father, Lord of heaven and earth, because you have hidden these things from the wise and prudent and have revealed them unto babes" (Matt. 11:25). How you should admire free grace, that God has not only brought the light to you—but given you eyes to see it; that he has enabled you to know the truth "as it is in Jesus" (Eph. 4:21); that he has opened, not only the eye of your understanding—but the eye of your conscience! It is a mercy you can never be thankful enough for—that God has so enlightened you that you should not "Sleep the sleep of death".

A GODLY MAN IS A MAN OF KNOWLEDGE 1/2

$ 0.99 on Amazon

It will be inquired in the next place, "Who is the godly man?" For the full answer to this I shall lay down several specific signs and characteristics of a godly man.

A godly man is a man of KNOWLEDGE.

"The prudent are crowned with knowledge" (Proverbs 14:18). The saints are called "wise virgins" (Matt. 25:4). A natural man may have some head knowledge of God—but he "knows nothing yet as he ought to know" (1 Cor. 8:2). He does not know God savingly. He may have the eye of natural reason open—but he does not discern the things of God in a spiritual manner. Waters cannot go beyond their spring-head. Vapors cannot rise higher than the sun draws them. A natural man cannot act above his sphere; he is no more able to judge sacred things aright than a blind man is to judge colors.

(i) He does not see the evil of his heart. If a face is ever so black and deformed—yet it is not seen under a veil; the heart of a sinner is so black that nothing but hell can pattern it—yet the veil of ignorance hides it.

(ii) He does not see the beauties of a Savior. Christ is a pearl of great price—but a hidden pearl.

But a godly man is taught by God: "this anointing teaches you of all things" (1 John 2:27), that is, all things essential to salvation. A godly man has "the good knowledge of the Lord" (2 Chron. 30:22). He has "Sound wisdom" (Proverbs 3:21). He knows God in Christ. To know God out of Christ is to know him as an enemy—but to know him  in Christ is sweet and delicious. A gracious soul has "the savor of his knowledge" (2 Cor. 2:14). There is a great difference between one who has  read of a country, or viewed it on the map—and another who has lived in the country, and tasted its fruits and spices. The knowledge with which a godly man is adorned has these eight rare ingredients in it:

It is a GROUNDED knowledge

"If you continue in the faith grounded" (Col. 1:23). It is not simply believing "as my church believes." Saving knowledge rests upon a double basis: the Word and Spirit. The one is a guide, the other a witness. Saving knowledge is not changeable or doubtful—but has a certainty in it. "We believe and are sure that you are that Christ" (John 6:69); "being always confident" (2 Cor. 5:6). A godly man holds no more than he will die for. The martyrs were so confirmed in the knowledge of the truth, that they would seal it with their blood.

It is an APPRECIATIVE knowledge

The jeweler who has the skill to value a jewel is said to know it. He who esteems God above the comforts of the earth knows him (Psalm 73:25). To compare other things with God is to debase deity; as if you should compare a glow-worm with the sun.

It is an ENLIVENING knowledge

"I will never forget your precepts, for with them you have quickened me" (Psalm 119:93). Bible knowledge in a natural man's head is like a torch in a dead man's hand. True knowledge animates. A godly man is like John the Baptist, "a burning and a shining lamp". He not only shines by illumination—but he burns by affection. The spouse's knowledge made her "love-sick" (Song 2:5). "I am wounded with love." I am like a deer that is struck with an arrow; my soul lies bleeding, and nothing can cure me—but a sight of him whom my soul loves!

It is an APPLIED knowledge

"I know that my redeemer lives" (Job 19:25). A medicine is best when it is applied. This applicative knowledge is joyful. Christ is called a "surety" (Heb. 7:22). Oh what joy, when I am drowned in debt, to know that Christ is my surety! Christ is called an "advocate" (1 John 2:1). The Greek word for advocate, parakletos, signifies a comforter. Oh, what comfort it is when I have a bad cause, to know Christ is my advocate, who never lost any cause he pleaded!

Question: But how shall I know that I am making a right application of Christ? A hypocrite may think he applies when he does not. Balaam, though a sorcerer, still said, "my God" (Numb. 22:18).

Answer:

(i) He who rightly applies Christ puts these two together, Jesus and Lord. "Christ Jesus my Lord" (Phil. 3:8). Many take Christ as Jesus—to save them; but refuse him as  Lord—to rule them. Do you join "Prince and Savior" (Acts 5:31)? Would you as well be ruled by Christ's laws as saved by his blood? Christ is "a priest upon his throne" (Zech. 6:13). He will never be a priest to intercede—unless your heart is the throne where he sways his scepter. A true applying of Christ is when we so take him as a husband, that we give up ourselves to him as Lord.

(ii) He who rightly applies Christ derives virtue from him. The woman in the Gospel, having touched Christ, felt virtue coming from him and her fountain of blood was dried up (Mark 5:29). This is to apply Christ—when we feel a sin-mortifying virtue flow from him. That knowledge which is applicatory, has an antipathy against sin, and will not allow the heart to be dominated by sin.

It is a TRANSFORMING knowledge

"We all, with open face beholding as in a glass the glory of the Lord, are changed into the same image" (2 Cor. 3:18). As a painter looking at a face draws a face like it in the picture; so looking at Christ in the mirror of the gospel, we are changed into his likeness. We may look at other objects that are beautiful—yet not be made beautiful by them. A deformed face may look at beauty, and yet not be made beautiful. A wounded man may look at a surgeon, and yet not be healed. But this is the excellence of divine knowledge, that it gives us such a sight of Christ as makes us partake of his nature! Like Moses when he had seen God's back parts, his face shone; some of the rays and beams of God's glory fell on him.

It is a SELF-EMPTYING knowledge

Carnal knowledge makes the head giddy with pride (1 Cor. 8:1,2). True knowledge brings a man out of love with himself. The more he knows—the more he blushes at his own ignorance. David, a bright star in God's church, still thought himself rather a cloud than a star  (Psalm 73:22).

It is a GROWING knowledge

"Increasing in the knowledge of God" (Col. 1:10). True knowledge is like the light of the morning, which increases on the horizon until it comes to the full meridian. So sweet is spiritual knowledge that the more a saint knows—the more thirsty he is for knowledge. It is called "the riches of knowledge" (1 Cor. 1:5). The more riches a man has, the more still he desires. Though Paul knew Christ—yet he wanted to know him more: "That I may know him, and the power of his resurrection" (Phil. 3:10).

It is a PRACTICAL knowledge

"His sheep follow him because they know his voice." (John 10:4). God requires a knowledge accompanied by obedience. True knowledge not only improves a Christian's sight—but improves his  pace. It is a reproach to a Christian to live in a contradiction to his knowledge, to know he should be strict and holy—yet to live loosely. Not to obey—is the same as not to know: "the sons of Eli knew not the Lord" (1 Sam. 2:12). They could not but know, for they taught others the knowledge of the Lord; yet they are said not to know—because they did not obey. When knowledge and practice appear together, then they herald much happiness.

Search The Scriptures —Study 28 — Revelation 1-22: REVISION

Study 28 From the Book of Revelation is: Revelation 1-22: Revision

WE HAVE REACHED THE END OF THE 3 YEARS STUDY OF THIS BOOK  & I feel so sad that this is our last lesson. But, while we journey on this earth, we must keep going and keep growing spiritually. We need to keep learning so we can take Him in as we walk in Spirit while He transforms us. I thank all of you who joined me on the journey. Keep the faith and stay in the word. It is only when we are in the Word of God, we can experience Him. I LOVE YOU ALL, CAN'T WAIT TO MEET WITH YOU IN HEAVEN!

Come back tomorrow! 

1-     How would you sum up the chief message of this whole book? What abiding truths are we meant to learn from it for our instruction and encouragement? Cf. Jn. 16:33;  Acts 14:22; Rev. 1:9; 12:10, 11. What are the things in which we are called to share ‘in Jesus’?

2-     Consider the seven beatitudes in this book. See 1:3; 14:13; 16:15; 19:9; 20:6; 22:7 and 14. Are you observing the conditions, and, in so far as is yet possible, are you beginning to know the wealth of the blessedness?

Search The Scriptures —Study 27 — Revelation 22:6-21

Study 27 From the Book of Revelation is: Revelation 22:6-21

      1-     What word of Christ is repeated three times in these verses? See also 3:11, and cf. 1:7; 16:15. How are we to reconcile this word with the fact that even now He has not come? What should be our attitude and response to this word of our Master? Cf. 2 Pet. 3; Mt. 24:43-51; Heb. 10:36-39. Can you join in the prayer of verses 17 and 20 as the spontaneous yearning of your heart?

      2-     How are the truth and the importance of the content of this book confirmed to us in this passage?  By what name is it four times described? What is its origin? Whence does it derive its authority? How ought we to express our regard for it and our response to it?

Notes

1-     Verse 6. This book springs from the same divine source from which all the prophets have derived their inspiration.

2-     Verse 8, 9. Cf. 19:10, Col. 2:18. John emphasizes both the attraction and the error of angel worship. The same might be said of the worship of the saints.

3-     Verse 11. An emphatic warning that the time of the end is near, and the opportunity of a change of character is passing. Cf. Dn. 12:10; 2 Tim. 3:13. Yet see verse 17b below, and 21:6.

4-     Verse 16.  ‘The root and the offspring of David’ cf. Mk. 12:35-37

LINKTO THE VERSES LISTED

Search The Scriptures —Study 26 — Revelation 21:22 – 22:5

Study 26 From the Book of Revelation is: Revelation 21:22 – 22:5

     1-    Make a list of all that is said not to be found in the perfected kingdom of God, i.e., of all in 21:1-22:5 of which the words ‘no’ or ‘no more’ or ‘nothing… nor any of who’ are used. Over against these, set the positive blessings here spoken of. Comparing these blessings with those of the Garden of Eden (Gn. 1:28, 29; 2:8-25), how do they transcend them, and what is their chief glory? Cf. 1 Cor. 15:46; Eph. 1:3.

2-    Would a non -Christian be able to enter the city (see 21:27), and if he did enter would he find satisfaction in its blessings (cf. Eph. 2:8-25), how do they transcend them, and what is their chief glory? Cf. 1 Cor. 14)? In the light of this, consider the absolute necessity of the ‘blood of the Lamb’ and of regeneration for every man. Cf. Jn. 3:5; Lk. 10:20.

Note. 22:1, 2. Some interpret this to mean that there is one broad street which intersects the city, beside which the river flows, with threes on either bank. Others take ‘street’, ‘river’ and ‘tree of life’ as being collective nouns, and picture many streets and streams of the river flowing by them and many trees bearing fruit every month, all being symbolic of  ‘the superabundant character of God’s provision’. 

LINKTO THE VERSES LISTED

Search The Scriptures —Study 25 — Revelation 21:9-21

Study 25 From the Book of Revelation is: Revelation 21:9-21  

This vision of the city of God is no more to be taken literally than was the vision of Christ in 1:12-20. It is a symbolic picture, and we have to see in an through the symbols the spiritual realities which they represent.

      1-     For example, the size of the city (verse 16; see Note 2 below) expresses the same thought as the phrase ‘which no man could number’ in 7:9; the shape of the city as a cube (21:16) suggests its perfection of design and its permanence; the gold and precious stones its brilliance and perfection of quality, and so forth. What other spiritual realities does this passage suggest to you?

2-     How is the contrast between this city and the harlot city Babylon brought to the mind of the reader? Cf. Verse 9 with 17:1. Work out this contrast in some of its features. What are the outstanding differences between Babylon and the New Jerusalem? Cf. Zc. 14:20, 21; Lk. 16:15; 1 Jn. 2:16, 17.

Notes

1-     Verses 12-14. The city, while offering entrance from all directions, is determined in character by the revelation given to Israel and through the apostles.

2-     Verse 16. ‘Twelve thousand stadia’: about 1, 500 miles.

3-     Verse 18. ‘Pure gold, clear as glass’: see also verse 21.  There is nothing not genuine, nothing not transparent.

LINKTO THE VERSES LISTED

Search The Scriptures —Study 24 — Revelation 20:11 – 21:8

Study 24 From the Book of Revelation is: Revelation 20:11 – 21:8

       1-     20:11-15. We have here depicted the final settlement of the destiny of the present world order and of all who belong to it. Who is each man’s destiny to be determined? What are the only alternatives? Cf. Mt. 16:27; Jn. 5: 28, 29; Rom. 2: 6, 16; Rev. 21:8; 22:12.

      2-     21:1-7. A revelation of the new world order is now given.  Cf.  Is. 65:17; 2 Pet. 3:13. What is its metropolis? Contrast Rev. 18:10. Who are its citizens? What are their privileges? Of what blessings are they assured, and by whose word and deed? 

LINKTO THE VERSES LISTED

Search The Scriptures —Study 23 — Revelation 20: 1-10

Study 23 From the Book of Revelation is: Revelation 20: 1-10

Great differences exist among Christians concerning the interpretation of ‘the thousand years’ and ‘the first resurrection’.  Either the thousand years follow Christ’s second coming, or this section is a fresh symbolic description of the period between Christ’s first coming and His second coming. There does seem to be parallel sequence in the main events of Rev. 11-14 and 20. It was through Christ’s first coming that Satan was bound. Cf. Mk. 3:23-27; Lk. 10:17-19; Jn. 12:31. Rev. 20:7-9 can be understood as yet another reference to Armageddon. Cf. 16:14-16; 19:19.  ‘The first resurrection’, however understood, is a privilege shared in only by faithful followers of the Lamb. Some think the phraseology symbolically predicts that the age of the martyrs would be followed by a far longer period of Christian supremacy during which the faith of Christ for which the martyrs died would live and reign.

1-     What activity is particularly attributed to Satan? In what different ways is he dealt with? How is his activity made to serve God’s purposes? Cf. 2 Thes. 2:9-12. What will be his end? Who will share the same fate? Cf. Mt. 25:41.

2-     What are the rewards of the martyrs who are faithful to death? Cf. Lk. 22:28-30; 2 Tim. 2:12; Rev. 2:10, 11; 5:10. What grace should such awareness make us covet?

Notes

1-     Verses 1-3 ‘The bottomless pit’: as the abode of evil spirits (cf. 9-11) this is to be carefully distinguished from ‘the lake of fire’ (verse 10).

2-     Verse 3. ‘Must’: for reasons hidden in the divine will.

3-     Verse 8. ‘Gog and Magog’: the reference here is to Ezk. 38; 39, where the prophet conceived of a great invasion of the land of Israel.

LINKTO THE VERSES LISTED

Search The Scriptures —Study 22 — Revelation 19:11-21

Study 22 From the Book of Revelation is: Revelation 19:11-21

Following upon the destruction of ‘Babylon’, the beat and the kings in alliance with him (cf. 17:12-14), make war upon Christ, who comes forth from heaven in judgement to overthrow them.  The end of the present age, prophesied throughout the book, has now come, and we have in today’s portion Christ’s second coming described in its aspect of judgment upon His enemies, as in 2 Thes. 1: 6-10 and Ps. 2:9

      1-     Verses 11-16. In this symbolic picture of Christ seek to appreciate the suggestive significance of each descriptive phrase. Contrast some of the phrases of Zc. 9:9, 10. In what ways will Christ’s second coming be different from His first coming? Should this prospect fill us with fear or joy?

2-     Verses 17-21. This is the battle of Armageddon, spoken of in 16:14-16. Note the contrast between ‘the great supper’ of judgment and ‘the marriage supper of the Lamb’ (verse 9). Cf. the contrast in 14:14-20 between the two harvests. See also Mt. 13:30, 40-43. What truths are thus repeatedly emphasized concerning the final settlement and issue of world history?

Notes

1-     Verses 13a, 15b Cf. is. 63: 2, 3.

2-     Verse 14. These are armies of angels. Cf. Mt. 16:27; 2 Thes. 1:7-9

3-     Verse 20. ‘The lake of fire’; so also in 20:10, 14, 15; 21:8; elsewhere called ‘the eternal fire’ or ‘the Ghenna of fire’ (Mt. 18:8, 9; 25:41; also ‘the furnace of fire’ (Mt. 13:42, 50).  It is the place of final destruction.

LINKTO THE VERSES LISTED

Search The Scriptures —Study 21 — Revelation 18:21 – 19:10

Study 21 From the Book of Revelation is: Revelation 18:21 – 19:10

      1-     What thoughts does the action of the angel in 18:21 suggest as to the purpose of God towards ‘Babylon’? Notice especially how many times the words ‘no more’ occur in 18:21-24. Cf. 19:3. What truth is thus enforced concerning the whole system of godless luxury and lust which the name ‘Babylon’ represents? Cf. 1 Cor. 7:31b; 1 Pet. 1:24, 25; 1 Jn. 2:17.

      2-     What calls forth the praises of 19:1-3, 4, 5-8, and by whom respectively were they spoken? What truths about God’s character and ways are here acknowledged? Cf. 19:10; Is. 45:21-25.

Notes

1-     19:3b. Symbolic of final destruction. Cf. Is. 34:10.

2-     19:7. ‘The marriage of the Lamb’: the fulfilment of God’s purpose as described in Eph. 5:25b, 26. A final decisive contrast to the harlot and her impurities.

LINKTO THE VERSES LISTED

Search The Scriptures —Study 20 — Revelation 18:1-20

Study 20 From the Book of Revelation is: Revelation 18:1-20

      1-     Consider first the messages of the angel and of the voice from heaven. What aspects of God’s judgments do these emphasize? What urgent imperative does the Lord here speak to His own people? Cf. 2 Cor. 6:14-18

      2-     In contrast, listen to the voices of earth on Babylon’s fall. Who are the speakers?  To what fact about Babylon’s fall do they refer, and for what reason did they thus mourn for Babylon?  Observe the difference between the points of view of heaven and of the world. In such circumstances, in which would you join -- mourning or joy?

3-     When time permits, read Is. 13 and 47; Je. 50 and 51 and Ezk. 27 to see how deeply steeped is the mind of John in the visions and prophecies of the Old Testament.

LINKTO THE VERSES LISTED

Search The Scriptures —Study 19 — Revelation 17

Study 19 From the Book of Revelation is: Revelation 17

The people of Christ have another enemy—Babylon. Babylon is the name of a city, and John uses it to denote the Rome of his day, seated upon her seven hills (verse 9(, and also upon many waters, i.e., upon nations and kingdoms making up the Empire (verses 1, 15, 18). But, Babylon, like the two beats of chapter 13, is a symbol; not, like the first beast, a symbol of material power; nor, like the second beast, of false religion; but rather a symbol of the world’s lust, of gain, pride and corruption. Wherever these aspects of the worldly spirit find embodiment there is Babylon, and there, God’s judgment will fall, unless men repent.

1-     John’s wonder at the woman (verse 6) should lead us to examine her closely. What does each feature of the picture symbolize? Contrast the woman and her brood with the woman of chapter 12 and her seed (with 17:14, cf. 12:17). What, in the face of such a foe, is the prospect before those ‘who follow the Lamb’ (14:4)?

2-     Verses 7-13, as the interpreting angel himself admits, require for their understanding a mind that has wisdom (verse 9). Observe that two different meanings are assigned to the heads of the beast. Note carefully also the difference between the heads and the horns.  The main lesson of the chapter is the certain ‘doom of Babylon.  How is this brought about? What does this illustrate concerning God’s judgments?

Notes

1-     Verse 2. ‘Committed fornication’: to the immoral practices which kings and rulers committed in response to the seductions of Rome.

2-     Verse 8. It ‘was, and is not, and is to ascend’: the beast is a satanic counterpart of God Himself.  See. 1:4.

3-     Verse 10, 11. The Emperor Nero committed suicide, and the historian Tacitus says that a rumour spread abroad that he was not dead and would return.  It is commonly thought that there is an allusion to this belief in verses 8a and 11.  This is a satanic counterpart to the death and resurrection of Christ.  Assuming that the seven kings of verse 10 were Roman emperors, the most probable theory sees in the five who ‘have fallen’, Augustus, Tiberius, Caligula, Claudius and Nero; in the one who ‘is’ Vespasian (AD 69-79), and in the one who ‘has not yet come’, Titus came Domitian, who would be the ‘eight’ (verse 11), and who resembled Nero so closely, especially in his persecution of the Christian, that he might well seem to be Nero come to life again.

4-     Verses 15-17. The harlot city will eventually be brought down by a united revolt on the part of the provinces and their local rulers

LINKTO THE VERSES LISTED

Search The Scriptures —Study 18 — Revelation 15 and 16

Study 18 From the Book of Revelation is: Revelation 15 and 16 

The series of judgments here described, though similar to those of the seals and trumpets, is seen as a separate ‘portent’ in heaven. What follow are no longer warnings but a final outpouring of the wrath of God.

1-     John is looking at the seven angels, when his eye is caught by another vision, which he describes in 15:2-4. No doubt for the comfort of believers, in face of the terrible judgments which are about to fall. What great truths are they thereby assured of, and encouraged to rejoice in? What should such awareness make them---and us----do? Cf. 16:5-7.

2-     In what respects are the ‘bowl’ judgements more severe than those of the seals and the trumpets? What was the reaction to them (a of men, and (b) of the dragon and his allies? Before such a prospect, what ground have we for hope, and what reason for watchful concern? With 16:15, cf. Mt. 24:42-44.

Notes

1-     15:3,4 ‘The song of Moses’: cf. and contrast Ex. 14:30-15:19.

2-     16:16. ‘Armageddon’: the hill of Megiddo’: i.e., the plain of Megiddo, where more than one famous battle was fought (Jdg. 5:19; 2Ch. 35:22), and the hills around.

LINKTO THE VERSES LISTED

Search The Scriptures —Study 17 — Revelation 14

Study 17 From the Book of Revelation is: Revelation 14

This chapter, like chapters 7 and 10:1-11:13, is an interlude introduced for the comfort of believers.

1-     Verses 1-5 present a picture of the true followers of Christ. Although outwardly scattered, suffering and in danger of death, spiritually they are with the Lamb on the impregnable rock of Mount Zion, owned of God, not one missing (verse 1), and sharing in the worship of heaven (verses 2, 3). To what do they owe their position and what four characteristics mark their life? See verses 4 and 5 and cf. Mt. 5:3; Lk 14:27; Eph. 4:25; Phil. 2:15. How does your own life appear in the light of these standards?

2-     In verses 6-11 are shown three angels, each with a message for all who dwell upon the earth. Examine the contents of their threefold message. Verse 12 and 13 are addressed to believers. What encouragement do they give to those who may have to die for Christ’s sake?

3-     In the twofold vision of verses 14-20 what are the differences between the two parts of it (verses 14-16 and 17-20)? Cf. Ps. 1; Mal. 3:16-4:3; Mt. 13:39b-43.

Notes

1-     Verse 3b. The song is ‘from heaven’ (verse 2); the saints on Mt. Zion are learning to sing it.

2-     Verse 4. A symbol of purity of heart Cf. 2 Cor. 11:2.

3-     Verse 6. ‘An eternal gospel’: cf. Ec 12:13, 14; Acts 14:14-18; 17:24-31.

4-     Verse 9:11.  The very marks, which once ensured benefits (see 13:15-17), now single out individuals for judgment.

5-     Verse 13b. The weariness of labour will be over, the reward of their deeds awaits them. Cf. Mt.25:34-40. Contrast verse 11; ‘they have no rest’.

LINKTO THE VERSES LISTED

Search The Scriptures —Study 16 — Revelation 13

Study 16 From the Book of Revelation is: Revelation 13

Satan in his war against the saints uses two chief instruments: (a) totalitarian world power, hostile, to the true God, subservient to Satan and claiming worship for itself (verses 1-10) and (b) established religion, supporting the claims of the world power, by false miracles and signs (verses 11-18). Such ‘beasts’ were found in John’s day in the Roman Empire and the cult of emperor worship. They have appeared also in later history, and may appear again.

1-     Note how the Christians are here distinguished from others (verse 8; cf. 17:8). What experience is inevitable for them in such a world situation as verses 1-10 depict? How is it appointed that they should show their faithfulness? Cf. Mk. 13:13

2-     In what respects does the second beast differ in outward appearance from the first? Cf. 1 Pet. 5:8 with 2 Cor. 11:14. How does its aims and methods bring Christians into direct conflict with it? Cf. Dn. 3:4-6; Jn. 15:18-21.

Notes

1-     Verse 2. Note a combination of the characteristics of the first three beasts in Daniel’s vision. Cf. Dn. 7:4-6

2-     Verse 3. This suggests a counterfeit to Christ’s death and resurrection, intended to lead men to faith and worship.

3-     Verse 4. The reason for worship is not moral greatness but brute force.

4-     Verse 10. Echoes words in Je. 15:2. In the face of such treatment Christians are not to try to resist or retaliate.

5-     Verse 12. This second beast completes the satanic trinity. It is called ‘the false prophet’ in 16:13; 19:20; 20:10. He is the Lie dressed up like the Truth. Cf. Mt. 7:15; Mk. 13:22; 2Thes. 2:9-12

6-     Verse 18. Many take the number 666 to refer to ‘Nero Caesar’. Others, because every digit falls short of the perfect number 7, regard 666 as a symbol of the Antichrist.

LINKTO THE VERSES LISTED