Book of Joel Chapter 1 Vs. 14

 A Call to Repentance

Sanctify ye a fast, call a solemn assembly, gather the elders and all the inhabitants of the land into the house of the LORD your God, and cry unto the LORD, Joel 1:14

Sanctify ye a fast] Sanctify—used three times in Joel:

1. Sanctify a fast (Joel 1:14).

2. Sanctify a fast (Joel 2:15).

3. Sanctify the congregation (Joel 2:16).

The use of the word here, as in all other places in Scripture, indicates setting something apart for a sacred use. Removing what is sometimes called the old man is not the idea, as can be seen, for fasts and many other things mentioned in the Bible as being sanctified do not have such to be taken out.

קָדַש

qâdash

kaw-dash'

A primitive root; to be (causatively make, pronounce or observe as) clean (ceremonially or morally): - appoint, bid, consecrate, dedicate, defile, hallow, (be, keep) holy (-er, place), keep, prepare, proclaim, purify, sanctify (-ied one, self), X wholly.

The prophet called the priest to take action, first by example (verse 13), and then by proclamation (verse 14). As the official leaders, it was their duty to proclaim a public fast so that the entire nation could repent and petition the Lord to forgive and restore. Here they were admonished to consecrate a fast, denoting its urgent, sacred character.

צֹם צוֹם

tsôm tsôm

tsome, tsome

From H6684; a fast: - fast (-ing).

a solemn assembly... A solemn assembly was a day of restraint, a religious and political gathering of a serious nature (Joel 2:15; 2Kgs. 10:20; 2Chr. 7:9; Neh. 8:18; Isa. 1:13). Here it was a call to cry to God for mercy and deliverance. Directives for calling an assembly, generally for uncontrollable purposes (2Chr. 7:9; Neh. 8:18), are given (in Num. 10:3). Parallel in thought to consecrate a fast, no work was permitted on such days (Lev. 23:36; Num. 29:35; Deut. 16:8).

עֲצֶרֶת עֲצָרָה

‛ătsârâh ‛ătsereth

ats-aw-raw', ats-eh'-reth

From H6113; an assembly, especially on a festival or holiday: - (solemn) assembly (meeting).

The fast was used to show the LORD the sincerity of the prayer being prayed. The assembly was not to be one of joy, but sorrow. This is a call of prayer by all of the inhabitants of the land to reach God. The leaders and the ministers were probably, remembering the following Scripture.

2Chr. 7:14 “If my people, which are called by my name, shall humble themselves, and pray, and seek my face, and turn from their wicked ways; then will I hear from heaven, and will forgive their sin, and will heal their land.”

A call to repentance

The priests were told not only to mourn (Joel 1:13) but also to call a sacred assembly at the temple for all the people. The nation was too fast and cry out to the Lord. Fasting was often associated with repentance (cf. 1Sam. 7:6; Neh. 9:1-2; Jon. 3:5). The attitude that was to accompany this outward act is emphasized in Joel 2:12-17.

Book of 1 John Chapter 2 Vs. 4

Christ Our Advocate 

1 John 2:4 “He that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him.”

He that saith... If any man professing to be saved does not keep the commandments, he is a liar (1Jhn. 2:4-5). This is a death blow to the claim of those who live in sin and say the blood of Christ covers their ungodliness.

A liar

Compare we lie, 1Jhn. 1:6.

There are many who profess to be a Christian who are not living their day to day lives for Christ. This is what this Scripture is about. There will be some who will stand before Jesus on judgment day who will say:

Matthew 7:21-23 “Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven. Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? And then will I profess unto them, I never knew you: depart from me, ye that work iniquity.”

In him (ἐν τούτῳ)

Emphatic. Lit., in this one the truth is not. See on 1Jhn. 1:8.

God looks on the heart of man. The face we show the world is not always what we really are.

It follows, therefore, that the man who says, I know Him, but does not do what He commands is a liar. As in 1Jhn. 1:6, someone may profess a fellowship with God which his life shows he does not possess. John was not afraid to call this kind of claim what it really is: a lie. Furthermore, it may be said of the same person that the truth is not in him. The idea is similar to the statements made earlier about false claims (1Jhn. 1:6, 1:8, 1:10). In such a person the truth is not a dynamic, controlling influence. He is seriously out of touch with spiritual reality.

Book of Joel Chapter 1 Vs. 13

 

A Call to Repentance

Gird yourselves, and lament, ye priests: howl, ye ministers of the altar: come, lie all night in sackcloth, ye ministers of my God: for the meat offering and the drink offering is withholden from the house of your God. Joel 1:13

Gird yourselves, and... Prepare and be ready to raise up lamentation and mourning; or gird yourselves with sackcloth, and mourn in that, as Aben Ezra and Kimchi supply the words (see Jer. 4:8).

חָגַר

châgar

khaw-gar'

A primitive root; to gird on (as a belt, armor, etc.): - be able to put on, be afraid, appointed, gird, restrain, X on every side.

סָפַד

sâphad

saw-fad'

A primitive root; properly to tear the hair and beat the breasts (as Orientals do in grief); generally to lament; by implication to wail: - lament, mourn (-er), wail.

howl, ye ministers... Who served there, by laying on and burning the sacrifices, or offering incense.

יָלַל

yâlal

yaw-lal'

A primitive root; to howl (with a wailing tone) or yell (with a boisterous one): - (make to) howl, be howling.

שָׁרַת

shârath

shaw-rath'

A primitive root; to attend as a menial or worshipper; figuratively to contribute to: - minister (unto), (do) serve (-ant, -ice, -itor), wait on.

come, lie all... That is, come into the house of the Lord, as Kimchi; into the court of the priests, and there lie all night, in the sackcloth girded with; putting up prayers to God, with weeping and lamentations, that he would avert the judgments that were come or were coming upon them.

בּוֹא

bô'

bo

A primitive root; to go or come (in a wide variety of applications): - abide, apply, attain, X be, befall, + besiege, bring (forth, in, into, to pass), call, carry, X certainly, (cause, let, thing for) to come (against, in, out, upon, to pass), depart, X doubtless again, + eat, + employ, (cause to) enter (in, into, -tering, -trance, -try), be fallen, fetch, + follow, get, give, go (down, in, to war), grant, + have, X indeed, [in-]vade, lead, lift [up], mention, pull in, put, resort, run (down), send, set, X (well) stricken [in age], X surely, take (in), way.

for the meat... This offering and the drink offering are withholden from the house of your God" (see Joel 1:9).

לִין לוּן

lûn lı̂yn

loon, leen

A primitive root; to stop (usually overnight); by implication to stay permanently; hence (in a bad sense) to be obstinate (especially in words, to complain): - abide (all night), continue, dwell, endure, grudge, be left, lie all night, (cause to) lodge (all night, in, -ing, this night), (make to) murmur, remain, tarry (all night, that night).

They were to gird themselves with the sackcloth of mourning. Being gird with sackcloth was an outward expression of the sorrow of their hearts. They were to pray night and day. The daily sacrifice has been taken away. In their time, this meant the loss of daily fellowship with their God. In our day, this means that all symbols of Christianity have been taken away.

Notice the mention of ministers here, which makes me believe these warnings are for their immediate future, and for our day, as well.

Priests Should Mourn

The priests were told to take part (wail) in this lament because, as already noted (Joel 1:9), the ingredients for certain daily offerings were no longer available. (On sackcloth, see Joel 1:8.)

Book of 1 John Chapter 2 Vs. 3

 Christ Our Advocate

1 John 2:3 “And hereby we do know that we know him, if we keep his commandments.”

hereby we do... Twenty-one reasons we do know that we know Him:

1. personal fellowship (1Jhn. 1:3-7; 2:13)

2. Fullness of joy in the heart (1Jhn. 1:4)

3. Keeping His commandments (1Jhn. 2:3; 3:22)

4. Walking even as He walked (1Jhn. 2:6)

5. Love of the brethren (1Jhn. 2:9-11; 3:10-19, 3:23; 4:7-21; 5:1)

6. Overcoming the world and Satan (1Jhn. 2:13-14; 5:4, 5:18)

7. Hatred of the world (1Jhn. 2:15-17)

8. Being one with Christians (1Jhn. 2:19)

9. Holy Spirit anointing (1Jhn. 2:20-27)

10. Knowing the truth that sets free (1Jhn. 2:21; John 8:32-36)

11. Acknowledging God and Christ (1Jhn. 2:22-25)

12. Doing righteousness (1Jhn. 2:29; 3:7-10; 5:1-4, 5:18)

13. Purifying ourselves (1Jhn. 3:3)

14. Being born again (1Jhn. 2:29; 3:9; 5:1-18)

15. Cleansing from sin (1Jhn. 1:7-9; 3:5-10)

16. Freedom from condemnation (1Jhn. 3:20-24)

17. The indwelling Spirit (1Jhn. 3:24; 4:4, 4:13)

18. Faith (1Jhn. 2:23; 5:1, 5:10)

19. Confessing Christ (1Jhn. 4:14-15)

20. Receiving Christ (1Jhn. 5:10-13; John 1:12)

21. Answered prayer (1Jhn. 3:21-22; 5:14-15)

Hereby (ἐν τούτῳ)

Lit., in this. Characteristic of John. See John 8:35; 15:8; 16:30; 1Jhn. 2:5; 3:24; 4:13; 5:2; 3:16; 3:19; 4:2. The expression points to what follows, if we keep His commandments, yet with a covert reference to that idea as generally implied in the previous words concerning fellowship with God and walking in the light.

We know (γινώσκομεν)

Or perceive. By experience, from day to day; distinguished from οἴδαμεν we know, expressing absolute, immediate knowledge of a fact once for all. Compare 1Jhn. 3:2.

That we know (ὅτι ἐγνώκαμεν)

Or, more literally, have come to know. John does not use the compound forms ἐπιγινώσκειν and ἐπίγνωσις (see on Mat. 7:16. See Luke 1:4; Acts 4:13; Rom. 1:28; Eph. 1:17, etc.), nor the kindred word γνῶσις knowledge (Luke 1:77; Rom. 2:20, etc.).

if we keep... To be saved one must keep His commandments; not merely start keeping them but continue in keeping them. If the condition is to keep them, then upon this basis only will God bless and save people (Rom. 1:5; Jas. 1:22-25; 1Pet. 1:2).

We keep His commandments (τὰς ἐντολὰς αὐτοῦ τηρῶμεν)

A phrase peculiar to John and occurring elsewhere only Mat. 19:17; 1Tim. 6:14. In 1Cor. 7:19, we find τήρησις ἐντολῶν the keeping of the commandments. On τηρέω to keep, see on 1Pet. 1:5.

John writes so that his readers may not sin (verse 1). Now he sets forth a characteristic of genuine knowledge of God: obedience to His commandments. This is a major teaching of Jesus.

A Christian is a follower of, and a believer in the Lord Jesus Christ. If we desire in our heart to please Him, because we love Him, we will keep His commandments. It must be the desire of our heart not to sin.

John 14:15 Jesus said: “If you love me, keep my commandments.”

In this verse and the next, the repetition of the words know … keep emphasizes that those genuinely born again display the habit of obedience. Obedience results in assurance of salvation, (Eph. 2:2; 1 Peter 1:14).

That these two words are among John’s favorites is clear since he uses know approximately 40 times and keep approximately 10 times in this epistle.

Basic principles of knowing God

John’s transition (1Jhn. 2:3) to the subject of knowing God may seem more abrupt than it really is. In ancient thought, the concept of light readily suggested the idea of vision, perception, or knowledge. It seems obvious that a life of fellowship with God in the light ought to lead to knowing Him. Of course in a sense all true Christians know God (John 17:3), but sometimes even genuine believers can be said not to know God or Christ (John 14:7-9). Furthermore, Jesus promised His disciples a special self-disclosure that was predicated on their obeying His commands (John 14:21-23). It is clear that such an experience involves the knowledge of God. Finally, fellowship naturally leads to knowing the One with whom that fellowship takes place. Even on the level of human experience this is true. If a father and son live apart, they will not know each other as well as if they lived together, even though their parent-child relationship continues to exist.

It would be wrong, therefore, to read 1Jhn. 2:3-11 as if John had left the subject of fellowship with God behind. On the contrary, the subject of knowing God is its logical continuation.

For readers who wish to decide whether their experience of fellowship with God has led them really to know Him in a personal way, John gave a simple test: We know that we have come to know Him if we obey His commands. The two occurrences of the word know ginōskō in this verse are the first of 23 times John used this word in this epistle. A synonym, oida, occurs six times: 1Jhn. 3:2; 5:15 [twice], 1Jhn. 5:18-20. As often in Johannine usage, the word Him might refer either to God or to Christ. For John, Jesus is so closely linked with the Father that a precise distinction between the Persons of the Godhead sometimes seems irrelevant. Fellowship is with both the Father and the Son (1Jhn. 1:3) and to know One of Them intimately is to know the Other. But obedience is the condition for such knowledge (cf. John 14:21-23). It is also the means by which a Christian can be sure that he has really come to know his Lord (cf. obey His commands in 1Jhn. 3:22, 3:24; 5:2-3).

Book of Revelation Chapter 1 Vs. 3

 Prologue

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.

The text of Revelation has an intentionally crafted and nuanced literary structure, which is characteristic of the Jewish apocalyptic tradition. Writings belonging to the genre often combine the various modes of letter, prophecy and poetry. Already in the third verse of Revelation, we encounter the first blessing of a carefully composed series of seven that will be interspersed through the letter.

Seven is a key number in the Biblical Hebrew tradition. It appears in the very beginning as the very culmination of God's creation, God's rest. John is very fond of it and uses it throughout the book of Revelation. There are seven assemblies, seven lamps, seven seals, seven trumpets, seven bowls of judgment.

The name Jesus Ἰησοῦς Iesus appears 14 times (= 2x7) in the Greek text. So, it is not just seven but its multiples as well. This is in line with the seven sevens and the seventy sevens of Daniel (9:24-25) or the seven weeks of Shavout (Pentecost)

The first blessing of Revelation represents a kind of prologue for a chiastic structure that will follow.

The blessing summarizes or sets the stage for the remaining six blessings, which are expressed in the chaistic form of Semitic parallelism. This special literary structure comes into view only once one sees the entire set of blessings as a unit. Then the parallelism of meaning becomes obvious, and the choice of a seven-fold structure more understandable. Viewed in isolation, however, the blessings may seem unexceptional.

Blessed is he... Three classes blessed:

1. Those who read the Revelation.

2. Those who hear it.

3. Those who keep things written therein.

Blessed (μακάριος)

As this word and its cognates occur at least fifty-five times in the New Testament, it is important to understand its history, which is interesting because it is one of those numerous words which exhibit the influence of Christian association and usage in enlarging and dignifying their meaning. It is commonly rendered blessed, both in the A. V. and Rev., and that rendering might properly be given it in every instance.

Its root is supposed to be a word meaning great, and its earlier meaning appears to be limited to outward prosperity; so that it is used at times as synonymous with rich. It scarcely varies from this meaning in its frequent applications to the Grecian gods, since the popular Greek ideal of divine blessedness was not essentially moral. The gods were blessed because of their power and dignity, not because of their holiness. In general, says Mr. Gladstone Homer and the Homeric Age the chief note of deity with Homer is emancipation from the restraints of moral law. Though the Homeric gods have not yet ceased to be the vindicators of morality upon earth, they have personally ceased to observe its rules, either for or among themselves. As compared with men, in conduct they are generally characterized by superior force and intellect, but by inferior morality.

In its peculiar application to the dead, there is indicated the despair of earthly happiness underlying the thought of even the cheerful and mercurial Greek. Hence the word was used as synonymous with dead. Only the dead could be called truly blessed.

The biblical use of the word lifted it into the region of the spiritual, as distinguished from the merely intellectual, and besides, entrusted to it alone the task of representing this higher conception. The pagan word for happiness εὐδαιμονία, under the protection of a good genius or daemon nowhere occurs in the New Testament nor in the Scriptures, having fallen into disrepute because the word daemon, which originally meant a deity, good or evil, had acquired among the Jews the bad sense which we attach to demon. Happiness, or better, blessedness, was therefore represented both in the Old and in the New Testament by this word μακάριος. In the Old Testament the idea involves more of outward prosperity than in the New Testament, yet it almost universally occurs in connections which emphasize, as its principal element, a sense of God's approval founded in righteousness which rests ultimately on love to God.

He that readeth (ὁ ἀναγινώσκων)

See on Luke 4:16. The Reader in the Church. See 2Cor. 3:14. They that hear, the congregation. The words imply a public, official reading, in full religious assembly for worship. The passage is of some weight in determining the date of this book. The stated reading of the Apostolical writings did not exist as a received form before the destruction of Jerusalem, a.d. 70.

And keep (καὶ τηροῦντες)

The absence of the article from τηροῦντες keeping compare οἱ ἀκούντες they that hear, shows that the hearers and the keepers form one class. Τηρεῖν to keep, is a peculiarly Johannine word, and is characteristic of Revelation as of the other writings in its own peculiar sense of keeping in the exercise of active and strenuous care, rather than of watching over to preserve. See on reserved, 1Pet. 1:4.

of this prophecy... Greek: propheteia, occurring seven times in Revelation, indicating the prophetic aspect of the book (Rev. 1:3; 11:6; 19:10; 22:7, 22:10, 22:18, 22:19).

Seven rules regarding prophecy:

1. Understand prophecy as history written beforehand.

2. Give the same meaning to words of prophecy as you do the words of history.

3. Do not seek for hidden meanings.

4. Do not think prophecy must be fulfilled before it can be understood.

5. Do not interpret God’s own interpretation of anything in prophecy.

6. Take all prophecy literally unless it is clear that it cannot have a literal meaning. Then get the literal truth conveyed by the figurative language.

7. Let the Bible be its own interpreter.

Prophecy

A prophet (προφήτην)

The popular conception of a prophet is limited to his foretelling future events. This is indeed included in the term but does not cover its meaning entirely. The word is from φημί, to speak, and πρό, before, in front of. This meaning of the preposition may have reference to time, viz., before, beforehand; or to place, viz., in front of, and so, publicly; and this latter meaning, in turn, easily runs into that of on behalf of; for. The prophet is, therefore, primarily, one who speaks standing before another, and thus forming a medium between him and the hearer. This sense runs naturally into that of instead of. Hence it is the technical term for the interpreter of a divine message. So, Plato: or this reason it is customary to appoint diviners or interpreters to be judges of the true inspiration. Some persons call them diviners, seers μάντεις; they do not know that they are only repeaters of dark sayings and visions, and are not to be called diviners at all, but interpreters προφῆται of things divine Timaeus, 72). Similarly of an advocate to speak for, or instead of one. The central idea of the word is, one to whom God reveals himself and through whom he speaks. The revelation may or may not relate to the future. The prophet is a forth-teller, not necessarily a fore-teller. The essence of the prophetic character is immediate intercourse with God. One of the Hebrew names for prophet, and, as some maintain, the earlier name, signified a shewer or seer. See 1Sam. 9:10; and in 1Cor. 14:26-30, Paul shows that revelation stands in necessary connection with prophesying.

and keep... Greek: tereo, to attend to carefully, guard, take care of. Translated keep (Rev. 1:3; 2:26; 3:8, 3:10; 12:17; 14:12; 16:15; 22:7, 22:9); and hold fast (Rev. 3:3). Its main idea in Revelation is that of keeping the Word of God.

And keep (καὶ τηροῦντες)

The absence of the article from τηροῦντες keeping compare οἱ ἀκούντες they that hear, shows that the hearers and the keepers form one class. Τηρεῖν to keep, is a peculiarly Johannine word, and is characteristic of Revelation as of the other writings in its own peculiar sense of keeping in the exercise of active and strenuous care, rather than of watching over to preserve.

Prophecy

Ref. Vs. 2

Which are written (τὰ γεγραμμένα)

Perfect participle has been written, and therefore stand written.

The time (ὁ καιρὸς)

Time (καιπῷ )

Rev., season. The word implies particular time; as related to some event, a convenient, appropriate time; absolutely, a particular point of time, or a particular season, like spring or winter.

Is an interesting true statement. Even the people that read these things a thousand years ago saw this happen in sixty or seventy years, because they died. Of course, it is even more current to our generation, because the rapture of the church is imminent.

At hand (ἐγγύς)

Lit., near. See on shortly, Rev. 1:1

Therefore may he now, ere yet he enters upon his task, pronounce a blessing upon those who shall pay due heed to what he is to say. Does he think of the person by whom the apostolic writings were read aloud in the midst of the Christian congregation? then, Blessed is he that readeth. Does he think of those who listen? then, Blessed are they that hear the words of the prophecy. Or, lastly, does he think not merely of reading and hearing, but of that laying up in the heart to which these were only preparatory? then, Blessed are they that keep the things which are written therein, for the season, the short season in which everything shall be accomplished, is at hand.

The first of a sevenfold blessing is pronounced in Rev. 1 v.3 and expanded in the remainder of the book. As a child of God, each of these blessings are yours to claim:

The prologue concludes with a blessing on each individual who reads the book as well as on those who hear it and take to heart what is written in it. The implication is that a reader will read this message aloud to an audience. Not only is there a blessing for the reader and the hearers, but there is also a blessing for those who respond in obedience.

Therefore may he now, ere yet he enters upon his task, pronounce a blessing upon those who shall pay due heed to what he is to say. Does he think of the person by whom the apostolic writings were read aloud in the midst of the Christian congregation? then, Blessed is he that readeth. Does he think of those who listen? then, Blessed are they that hear the words of the prophecy. Or, lastly, does he think not merely of reading and hearing, but of that laying up in the heart to which these were only preparatory? then, Blessed are they that keep the things which are written therein, for the season, the short season in which everything shall be accomplished, is at hand.

John concluded his prologue with the time is near. The word time kairos refers to a period of time, that is, the time of the end (Dan. 8:17; 11:35, 11:40; 12:4, 12:9). The end time, as a time period, is mentioned in Rev. 11:18 and Rev. 12:12. In Rev. 12:14 the word time means a year (cf. Dan. 7:25); and the phrase time, times, and half a time means one year time plus two years times plus six months half a time, totaling three and one-half years - the length of the time of the end. Rev. 1:3 includes the first of seven beatitudes in the book (Rev. 1:3; 14:13; 16:15; 19:9; 20:6; 22:7, 22:14).

The prologue presents concisely the basic facts underlying the entire book: its subjects, purpose, and angelic and human channels. It is most important to observe that the book was primarily intended to give a practical lesson to those who read and heed its contents.


The Seven Beatitudes in Revelation:


Blessed is the one who reads the words of this prophecy, and blessed are those who hear it and take to heart what is written in it, because the time is near (Rev. 1:3).


Then I heard a voice from heaven say, ‘Write: Blessed are the dead who die in the Lord from now on. Yes,’ says the Spirit, ‘they will rest from their labor, for their deeds will follow them’ (Rev. 14:13).


Behold, I come like a thief! Blessed is he who stays awake and keeps his clothes with him, so that he may not go naked and be shamefully exposed (Rev. 16:15).


Then the angel said to me, ‘Write: Blessed are those who are invited to the wedding supper of the Lamb!’ And he added, ‘These are the true words of God’ (Rev. 19:9).


Blessed and holy are those who have part in the first resurrection. The second death has no power over them, but they will be priests of God and of Christ and will reign with Him for a thousand years (Rev. 20:6).


Behold, I am coming soon! Blessed is he who keeps the words of the prophecy in this book (Rev. 22:7).



Blessed are those who wash their robes, that they may have the right to the tree of life and may go through the gates into the city (Rev. 22:14).


The early church read the entire book of Revelation every time they met. This is the only book in the Bible that promises a blessing to those who read it, and those who listen to it being read. The preacher and the congregation that heed the teachings taught here will be blessed.

Book of Revelation Chapter 1 Vs. 2

Prologue 

Rev. 1:2 Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw.


To bare record indicates that John actually saw these things. John proclaims in his books that he is an eyewitness testifying of all he saw and heard.

Bare record (ἐμαρτύρησεν)

See on John 1:7. Rev., bear witness. The reference is to the present book and not to the Gospel. The aorist tense is the epistolary aorist. See on 1Jhn. 2:13, and compare the introduction to Thucydides' History: Thucydides, an Athenian, wrote ξυνέγραψε the history of the war, etc.; placing himself at the reader's standpoint, who will regard the writing as occurring in the past.

John could easily bear record of the Word Jesus. He was a daily companion of Jesus. This particular Scripture however is speaking of the things that John sees in his visions. The testimony of Jesus is salvation to all who believe.

Word of God

Not the personal Word, but the prophetic contents of this book.

The Lord God (Κύριος ὁ Θεὸς)

Rather, as Rev., the Lord, the God.

Of the holy prophets (τῶν ἁγίων προφητῶν)

For ἁγίων holy substitute πνευμάτων spirits, and render, as Rev., the God of the spirits of the prophets.

Be done (γεγέσθαι)

Better, as Rev., come to pass.

The authenticity of the Revelation is based upon the testimony of God the Father, Jesus Christ the Son, and John who was moved upon by the Holy Spirit to record all things that he saw past from the Father and the Son.

Testimony (μαρτυρίαν)

For the phrase to witness a witness see John 4:32. For the peculiar emphasis on the idea of witness in John, see on John 1:7. The words and the ides are characteristic of Revelation as of the Gospel and Epistles.

And (τε)

Omit. The clause all things that he saw is in apposition with the Word of God and the testimony of Jesus Christ, marking these as seen by him. Rev. adds even.

All things that he saw (ὅσα εἶδεν)

Lit., as many things as he saw. In the Gospel John uses the word εἶδεν saw, only twice of his own eyewitness (John 1:40; 20:8). In Revelation it is constantly used of the seeing of visions. Compare Rev. 1:19. For the verb as denoting the immediate intuition of the seer, see on John 2:24.

Such is the general character of that revelation which Jesus Christ sent and signified through His angel unto His servant John. And that Apostle faithfully recorded it for the instruction and comfort of the Church. Like his Divine Master, with whom throughout all this book believers are so closely identified, and who is Himself the Amen, the faithful and true witness, the disciple whom He loved stands forth to bear witness of the word of God thus given him, of the testimony of Jesus thus signified to him, even of all things that he saw. He places himself in thought at the end of the visions he had witnessed and retraces for others the elevating pictures which had filled, as he beheld them, his own soul with rapture.



Again, John faithfully described what he saw as the Word of God and the testimony of Jesus Christ. What John saw was a communication from and about Jesus Christ Himself.

Book of Joel Chapter 1 Vs. 12

 An Invasion of Locusts

The vine is dried up, and the fig tree languisheth; the pomegranate tree, the palm tree also, and the apple tree, even all the trees of the field, are withered: because joy is withered away from the sons of men. Joel 1:12

גֶּפֶן

gephen

gheh'-fen

From an unused root meaning to bend; a vine (as twining), especially the grape: - vine, tree.

יָבֵשׁ

yâbêsh

yaw-bashe'

A primitive root; to be ashamed, confused or disappointed; also (as failing) to dry up (as water) or wither (as herbage): - be ashamed, clean, be confounded, (make) dry (up), (do) shame (-fully), X utterly, wither (away).

תְּאֵנָה תְּאֵן

t^e'ên t^e'ênâh

teh-ane', teh-ay-naw'

The second form being singular and feminine; perhaps of foreign derivation; the fig (tree or fruit): - fig (tree).

אָמַל

'âmal

aw-mal'

A primitive root; to droop; by implication to be sick, to mourn: - languish, be weak, wax feeble.

all the trees... The picture was bleak, for even the deep roots of the trees could not withstand the torturous treatment administered by the locusts, especially when accompanied by an extended drought.

עֵץ

‛êts

ates

From H6095; a tree (from its firmness); hence wood (plural sticks): - + carpenter, gallows, helve, + pine, plank, staff, stalk, stick, stock, timber, tree, wood.

because Joy is... This is speaking of a time, when the joy of the people has withered away. None of the fruit trees produce. There is a curse upon the fruit and vegetables, as well as on the people. The judgment of God has fallen upon them.

כִּי

kı̂y

kee

A primitive particle (the full form of the prepositional prefix) indicating causal relations of all kinds, antecedent or consequent; (by implication) very widely used as a relative conjugation or adverb; often largely modified by other particles annexed: - and, + (forasmuch, inasmuch, where-) as, assured [-ly], + but, certainly, doubtless, + else, even, + except, for, how, (because, in, so, than) that, + nevertheless, now, rightly, seeing, since, surely, then, therefore, + (al-) though, + till, truly, + until, when, whether, while, who, yea, yet,

שָׂשׂן שָׂשׂוֹן

śâśôn śâśôn

saw-sone', saw-sone'

From H7797; cheerfulness; specifically welcome: - gladness, joy, mirth, rejoicing.

There is no fruit on the vine.

All of the above trees have symbolized God's people at some time, when the blessings of God were upon them. The trees with no fruit, also, symbolize the fact that God has taken His blessings away.

is withered away... Human joy and delight had departed from all segments of society; none had escaped the grasp of the locusts. The joy that normally accompanied the time of harvest had been replaced with despair.

יָבֵשׁ

yâbêsh

yaw-bashe'

A primitive root; to be ashamed, confused or disappointed; also (as failing) to dry up (as water) or wither (as herbage): - be ashamed, clean, be confounded, (make) dry (up), (do) shame (-fully), X utterly, wither (away).

And these five kinds of fruits (grapes, figs, pomegranates, dates from palm trees, and apples). Because of the destruction of their crops, they did not experience the joy of the harvest (cf. Psm. 4:7).