... also introduce many of the main themes of the book: the centrality of God and Christ, the imminent fulfillment of God’s plans, angelic mediation, John’s role as witness, the nature of the prophecy as proclamation of God’s truth and the appropriate response of obedience, and the blessing on those who respond faithfully. Outline 1. Introduction (1:1–8) a. Opening (1:1–3) i. Title: “The revelation from Jesus Christ” (1:1a) ii. Chain of revelation (1:1b) iii. Results of revelation (1:2) iv. First ...
... 4:1–11) before turning to Jesus Christ, the Lamb of God, as the only one worthy to open the seals (5:1–14). The throne image unites Revelation 4–5 as a grand assurance to God’s people that he will accomplish his plans for creation. The only proper response is worship, first by the four living creatures (4:8), then by the twenty-four elders (4:10–11), then by all the angelic beings (5:8–12), and finally by every creature (5:13). Outline 4. A vision of the heavenly throne room (4:1–5:14) a. God ...
... . 99:1) to indicate that God’s “wrath” (the noun org?; cf. Rev. 6:16, 17; 14:10; 16:19; 19:15) will decisively overpower the nation’s “anger” (the verb orgiz?; cf. Rev. 12:17). God’s wrath refers to his deliberate and intentional response to sin and evil based on his holy and righteous character.3 The seventh trumpet is indeed a “woe” of destruction for those who “destroy the earth,” probably a reference to evil forces, wicked people included, who seek to harm God’s children (cf. Rev ...
... as if the house was on fire, even though it was only you, an eight-year-old kid on the way to your buddy’s house. Many of us have memories of “the neighbor’s dog,” a fierce animal that could scare us to death. But if our neighbors were responsible—and we will assume they were—that dog was limited. It could bark. It could strain against its chain. It could make a lot of noise, but that dog would not reach you if you just kept on walking. It had a boundary. Sealed in Christ Jesus, we can be ...
... and purposes of those who grasp for power (Matt. 24:24; 2 Thess. 2:9–11; Rev. 13:13; 16:14; 19:20). 2. Christians are called to conquer the beast by being conquered. The response called for in Revelation 13:9–10 is about as un-American as it gets. We are called to sacrifice and suffering as our primary response to evil. We endure tribulation because we know this is precisely how we conquer Satan and his forces (12:11; 15:2). In responding to evil, we should not become like the perpetrators of evil ...
... demon worship, idolatry, murder, magic arts, sexual immorality, deception, and theft (16:9, 11, 21; cf. 2:20–22; 9:20–21; 21:8; 22:15). In spite of the judgments, they refuse to change their thinking or alter their lifestyles. They never accept responsibility for their own sinfulness but curse or blaspheme (blasph?me?) God instead. In spite of the severe suffering, symbolized by the gnawing of their tongues (v. 10), there is no hint of humility, much less repentance or submission in worship. 16:12–16 ...
... prophets” (18:24), “God’s holy people” (18:24; 19:8), “his servants” (19:2, 5), and “brothers and sisters who hold to the testimony of Jesus” (19:10). What’s more, Babylon’s passion for death extends beyond God’s people. She is now held responsible for murdering unbelievers also. Beale notes that “nothing will be found in Babylon in the future because blood was found in her in the past” (note the wordplay using “was found” in 18:21–22 and 18:24).4 19:1–3 After this I ...
... in knowing that Satan will one day be defeated and punished. News: Do you remember the headlines the day Osama bin Laden was finally brought to justice? A sense of relief, celebration, and overwhelming victory rang through the news outlets. Finally, the man responsible for ending so many lives had met his doom. One day, Satan, that great deceiver of God’s people, will meet his end. He will be chained and cast down, never to rise again. This is good news! (If your context allows, display screenshots ...
... with God will involve doing something productive under God’s guidance and for his glory. What began in the millennium (see 20:4–6) now continues throughout eternity. We will not be bored or lazy or lack opportunities to serve. Heaven is not the absence of responsibility and work; it is the fulfillment of and completion of such things. We will do meaningful work forevermore. And we humans will do it right this time around. 3. Life in God’s presence will mean all healing and no curse. All of us have ...
... different. In gardening, the main safety concerns involve the use of insect repellents and sunscreen. Hunting, on the other hand, requires training, care, and constant vigilance. One moment of carelessness can lead to injury or even death. Handling a gun is a serious responsibility. Our God welcomes us into his presence, but he demands that we approach him with reverence and respect. He is our loving Father. He is the King. We live in the new covenant, but still we are approaching the God who demanded great ...
... task. So too today, pastors and elders can accomplish only a little by themselves, and they should prepare others for additional works of service (Eph. 4:11–12). God’s people can accomplish much more for the kingdom of God if they all share the responsibilities of doing God’s work with their spiritual leaders. One purpose of Israel’s census is practical: it serves to prepare the nation for war in Canaan. The census indicates how many men would be in the army. This forms the first stage in organizing ...
... table of showbread, the lampstand, the altars, utensils, and curtains (Num. 3:27–32). They have no carts and instead carry these things by means of poles on their shoulders (Num. 7:9). When Israel makes camp again, the Gershonites and Merarites are responsible for setting up the tabernacle before the Kohathites arrive with its holy furnishings (v. 21). 10:29–32 These verses narrate the invitation to Hobab son of Reuel to join Israel. 10:29 Hobab son of Reuel the Midianite, Moses’ father-in-law ...
... through Moses.7 I wish that all the Lord’s people were prophets. Not only is Moses unconcerned, but he also approves of these “prophets.” 11:30 the elders . . . returned to the camp. This is where they can begin exercising leadership responsibilities. 11:31 a wind . . . drove quail. The Hebrew word behind “wind” (ruah) is the same word for “spirit.” The elders receive the ability to prophesy from God’s ruah (“spirit” [see vv. 17, 25–26 above]), while Israel receives quail from ...
... the assurance of God’s self-revelation that God is more inclined to forgive than to condemn. Arguably, God, who is omniscient, reveals his plans to Moses specifically to provoke Moses to pray for his people so that God can show mercy in response. In any case, God answers Moses’s prayer by sparing Israel (v. 20), showing both the power of intercessory prayer and the extent of God’s grace. 2. Some consequences of sin are potentially irrevocable. The people have provoked God repeatedly since departing ...
... creatures (cf. Ps. 104:29–30), and he can discern which human spirits are guilty or innocent, though in this case Moses and Aaron beseech him to spare the assembly. only one man. This is a hyperbole to indicate that it is Korah who is especially responsible for this rebellion. This intercession does not stop God’s judgment from spreading beyond Korah, but it does mitigate the punishment so that some of the line of Korah are spared (Num. 26:11). 16:26 Move back from the tents of these wicked men! That ...
... are forbidden from encroaching upon the place of the priests, or else both the Aaronites and their Levite helpers can be struck down by God (vv. 2–3). All other Israelites must keep completely away (v. 4). 18:7 be put to death. Levites are responsible for guarding the sanctuary and killing intruders. Such killings will be regarded as acts of self-defense1to keep God’s wrath from breaking out against the priests and Kohathites (v. 3) or spreading to the whole community (v. 5), as occurred when the 250 ...
... on Israel’s tithes (vv. 21, 24). Levites, like the priests, receive no inheritance in the land (v. 23c; see v. 20), but they can go near the tent of meeting without threat of instant death (vv. 21–22). 18:23 bear the responsibility. Literally “bear their iniquity” (ESV, NASB). Levites do not bear iniquity for their own offenses (contra NRSV), but they bear Israel’s iniquity should the Levites be negligent and allow any encroachments against the sanctuary. In that case, they can be the objects ...
... s ritual regarding corpse contamination relates to the earlier narratives involving death. Most immediately, there is the death of the 250 followers of Korah and the death of 14,700 others in the plague that follows (Num. 16:35, 49). The same Eleazar responsible for the first red heifer ritual had been designated to go among the corpses to retrieve the censers of the 250 (Num. 16:39). Many would have been ceremonially contaminated by the corpses of that plague. This regulation fits into the larger complex ...
... heart”; cf. 1 Sam. 13:14; 16:7), prior to any actions David performs after his anointing. Interpretive Insights 7:1 the Lord had given him rest from all his enemies around him. The following chapters describe David’s wars against the surrounding nations. In the Lord’s response to David (2 Sam. 7:11), he promises to give David rest from all his enemies, as if this has not yet been achieved. Thus 2 Samuel 7:1 (cf. v. 9 as well) probably refers to a time during David’s reign when there is peace—a ...
... for purposes of building a chariot force (Deut. 17:16). 8:6 The Lord gave David victory wherever he went. The focus of the first five verses has been on David and his victories. But now the narrator informs us that it is the Lord who is responsible for David’s success. To make sure the point is clear, he repeats this statement in verse 14. Since the account of David’s ascension to the throne of Israel, the narrator has emphasized the Lord’s enablement and protection of David (5:10, 19, 24; 7 ...
... the account of the rape of the Levite’s concubine (Judg. 19–21) and this account of the rape of Tamar, the most striking are these:1 1. Both acts are called an “outrageous/wicked thing” (nebalah; Judg. 19:23–24). 2.Israel’s horrified response to the concubine’s murder (Judg. 19:30) sounds much like Tamar’s appeal to Amnon: “Such a thing should not be done in Israel!” 3. Both passages use the same Hebrew verb (‘innah, “abuse, humiliate”) to describe the crime (cf. Judg. 19:24; 20 ...
... 1–2 Samuel is Goliath (1 Sam. 17:43). The intertextual link does not cast Shimei in a very positive light. 16:8 for all the blood you shed in the household of Saul. It is likely that Shimei and other Benjamites believe that David is responsible for the deaths of Saul and Jonathan (after all, David was employed by the Philistines at the time of Saul’s death), Abner (after all, it was David’s nephew and right-hand man, Joab, who murdered Abner), and Ish-bosheth (after all, Ish-bosheth’s murderers ...
... regards their request as a rejection of his kingship (8:7), is not going to reject them.5 he will deliver them from the hand of the Philistines. In the second half of the verse this promise of deliverance is linked with the Lord’s merciful response to their cry for help, implying that this leader will be operating as the Lord’s instrument of salvation, not independently from him. The expression “deliver from the hand of” reminds us of the judges (cf. Judg. 2:16, 18; 8:22; 13:5) and Samuel, through ...
... term in quoting the people’s earlier demand (v. 19), but the prophet prefers to draw attention to the fact that this leader is chosen by the Lord. In doing so, he hints that the king will rule under the authority of the Lord and be responsible to the Lord. The statement contrasts with Samuel’s earlier reference to “the king you [the people] have chosen” (8:18). It echoes Deuteronomy 17:15, where Moses instructs Israel: “Be sure to appoint over you the king whom the Lord your God chooses.” 10:25 ...
... to Saul’s inquiry foreshadows the final days of Saul’s life, when the Lord will cut off all communication with him (1 Sam. 28:6, 15). The divine silence also contrasts Saul with Samuel, who receives a divine response before engaging the Philistines in battle (7:9), and with David, who receives an assuring oracle that the Lord will give the Philistines into his hand (23:4). 14:39 he must die. The original oath pronounces a curse on the violator (v. 24) but does not specifically mention execution ...